The High Priest of Midyan

Parashat Yitro (Ex.18:1–20:23) records the giving of the Torah at Har Sinai. It was a seismic meeting between God and His nation that represented a monumental reset for the world. When the Creator spoke, the people “saw the sounds”, experiencing an interface of pure, unified and undiluted perception of the inner workings of the natural world and Israel’s unique place in it. Yet, this Torah portion is named for Yitro, who brought it all down to earth, teaching Moses how a nation functions in the everyday realm by empowering a governing body to administer the nation’s laws. Moses acknowledged that,“wisdom is given to flesh and blood.” This hearkens back to Noach who was commanded to Establish Courts of Justice to insure stability of a post-Flood world.

Moses demonstrates how humility is the hallmark of great leaders by accepting Yitro's guidance, which is wholly endorsed by the Creator. This sets a profound precedent for Israel to serve as a model nation and one of the reasons that this Torah portion is named after Yitro. At its core, his advice to delegate the work of the nation’s judicial system is based on the original plan for our world: God and humanity working as co-creators.

Like Avraham, Yitro was “a friend of God’s” who pursued justice. Shemot Rabbah 27:2 tells us,“When Yitro came to the camp of Israel, God showered manna especially for him.” When compared to Avraham we find startling parallels between these two figures. After the fall of Nimrod's tower, Avraham arrives on the scene in the book of B'reishith (Genesis), like an antidote to Nimrod's worldview. At that time, Avraham had already investigated the idols of Bavel and rejected all of them to embrace the One true God. He became, in essence, a Noachide who would later be called on to become the progenitor of those who would become the nation of Israel. In the same way, Yitro arrives at the camp at Sinai after Egypt's collapse as a powerful empire. He too had searched out other beliefs, other gods before coming to the knowledge of the God of Israel:

"Now I know that GOD is greater than all gods, yes, by the result of their very schemes against [the people]." - Exodus 18:11

Both Avraham and Yitro were technically non-Jews at the moment they reach clarity.


Both arrive at belief through investigation and reject false gods because those gods failed under scrutiny.

This wise and pious man was also known in his youth by the title Reuel who served as advisor to the pharaoh. Reuel defended the Children of Israel against the slander of another young court advisor named Balaam. When the pharaoh asked his advisors what to do about the burgeoning Hebrew population, Balaam instructed the king to destroy them because they posed an internal threat, Reuel stepped forward to speak on the behalf of the Children of Israel, reminding the king all that Joseph had done for Egypt. Moreover, he reminded pharaoh how God continually delivered Joseph's ancestors and preserved them from annihilation.

When Job, the other court advisor was asked what should be done about the Israelites, he deferred, telling the king that he should do what he believed was the proper course. Thus, the fate of Israel was sealed, when the pharaoh agreed with Balaam that every male child should be thrown into the Nile.

According to Me Am Lo Ez, and Pirke De Rabbi Eliezer, Yitro/Reuel would eventually depart Egypt and settle in the land of Midyan. He later met Moses when he saved Yitro's daughters while they were watering their livestock. Yitro detained Moses. While praying in Yitro’s garden, Moses noticed a rod planted in the ground. Curious to see what it might be, he plucked it from the ground. When Yitro heard of this, he knew that Moses was the promised Redeemer who would deliver the Children of Israel from their bondage. This was the very same rod used by Moses when he stood before pharaoh.

But it was for his wonderful advice to Moses year later at Sinai as well as his total, joyful embrace of the God of Israel that Yitro’s descendants were privileged to sit as scribes with the Sanhedrin in the Chamber of Hewn Stone.

Reading of Yitro’s departure from the camp of Israel in the Sinai also dispels a major misconception--that Sinai is located in Midyan. The Torah tells us that Yitro departed Sinai and returned “to his own land.” 

Whether you believe that Yitro became part of the nation of Israel, or that he remained a Noachide, he is a model for all non-Jews who reject idols and embrace God as the only Reality, the One True God who created everything. That is reason enough to name this Torah portion after him.

The Torah portion concludes with instructions on building a mizbeach, an altar of earth for burnt offerings. The Torah prohibits the altar being made of hewn stones. The Rambam writes, in his Guide For the Perplexed that this is to prevent the builders from hewing the stones into specific shapes that might seem as endorsements for idolatry. Other commentaries suggest that hewn stones would require iron tools, noting that swords are made from iron, and "iron is the destroyer of the world." This is why the earthen altar symbolizes modesty and humility, elevating the material world in service to the Creator and humanity.

It also represents Yitro, whose wise counsel brought the heavenly and the earthly together.