Yisro: Yisro’s Achievment

Commenting on the verse in this week’s Torah reading11 – “Yisro said, ‘Blessed is G‑d Who saved you’ ” – our Sages state,12 “It is shameful for Moshe and the 600,000 [Jews who left Egypt] that no one had said, ‘Blessed [is G‑d],’ until Yisro came and said, ‘Blessed is G‑d.’ ”

Our Sages’ comment requires clarification, for how can it be that no one had said “Blessed [is G‑d]” beforehand? After the miracle of the splitting of the Sea of Reeds, Moshe and the Children of Israel recited a song13 to G‑d in celebration and thanksgiving.14

It cannot be said that the intent is that it was shameful that the Jews blessed G‑d only for the splitting of the sea and not for the Exodus from Egypt, for were that the case, it would have been necessary to emphasize that point.

The above difficulty can be resolved based on the Zohar’s15 statement that the Torah was not given to the Jewish people until Yisro came and offered thanks to G‑d. When Yisro came and said, “Blessed is G‑d Who saved you… Now, I know that G‑d is greater than all deities,”16 this caused “G‑d to be revealed in His glory in the higher realms and in the lower realms. Afterwards, He gave the Torah in its fullness.”

Here also, an explanation is required, for how was it that the virtues of Moshe, Aharon, and the 600,000 Jews, and their spiritual achievements prior to the arrival of Yisro were not sufficient for the Torah to be given to the Jews? Why was it that they were found worthy of it only after Yisro came and gave thanks to G‑d saying, “G‑d is greater than all deities”?

The importance of Yisro’s praise of G‑d can be understood by first resolving the following question: The Torah reading begins,17 “Yisro, a leader of Midian (kohen Midian), Moshe’s father-in-law, heard everything that G‑d did.” Why does the verse emphasize that Yisro was “a leader of Midian”? Seemingly, it should have used more concise wording, “Yisro, Moshe’s father-in-law, heard.” Moreover, there are two interpretations of the title kohen Midian: a) as translated above, “leader,”18 i.e., Yisro was a leader of Midian, and b) “priest”;19 he served as a priest to false deities. See Rashi’s later statements20 that he was familiar with all the false deities in the world. According to the second interpretation, the reason he is called “the priest of Midian” is difficult to understand: Did the Torah intend to speak unfavorably of Yisro,21 Moshe’s father-in-law? (This question becomes particularly pointed since the content of the Torah reading indicates the opposite – that the intent is to praise Yisro.

To explain: In truth, the verse does not describe Yisro as kohen Midian to diminish his importance. On the contrary, it seeks to describe his greatness and the esteem with which he had previously been regarded in Midian. This emphasizes the magnitude of his character. He was willing to forgo his position and come to convert because “his heart motivated him to go out to the desert, a wasteland, to hear words of Torah.”22

The second interpretation of kohen Midian –that he served as a priest to a false deity – reflects the greatness of his knowledge and understanding, for initially, the pagans – who erred regarding the worship of false deities and became attached to them – were (primarily) motivated by their understanding and knowledge. As Rambam writes:23

They said, G‑d created stars and spheres with which to control the world. He placed them on high and treated them with honor…. Accordingly, it is fitting to praise and glorify them and to treat them with honor. [They perceived] this [to be] the will of G‑d.

In truth, G‑d bestows Divine vitality upon this physical world through an intricate system of intermediaries including the stars and the constellations,24 as our Sages say,25 “There is not a blade of grass in this world… that does not have a constellation above that strikes it and tells it, ‘Grow.’ ” Nevertheless, it is forbidden to worship these heavenly entities because they do not have free choice or any will of their own. They are merely like “an ax in the hand of the chopper”26 to carry out the will of the King of kings, the Holy One, blessed be He.27

Just as there are intermediaries in this physical world – i.e., the stars and the constellations, through which vitality is conveyed to the world – so too, there are spiritual intermediaries, i.e., angels in the sublime worlds of Beriah and Yetzirah. Indeed, there is an extensive spiritual hierarchy, as explained regarding the verse,28 “There is a watchman above the watchman, and there are higher ones over them.” The intermediaries on the physical plane are utterly and entirely nullified and anyone who ascribes any independent power and dominion to them is a worshiper of false deities. Similarly, we are warned to be conscious that even the intermediaries in the loftiest spiritual realms are merely “like an ax in the hand of the chopper.”29 Indeed, the loftier the level of the intermediary, the more likely one is to err regarding it.

On this basis, the statement that Yisro recognized all the false deities in the world can be understood as meaning that he understood and knew of all the intermediaries, including those on the loftiest spiritual planes. However, as “the priest of Midian,” he erred and conceived of these intermediaries as possessing power and authority independent of G‑d. (This constituted the worship of false deities.) From the above, we can appreciate Yisro’s great intellectual capacity.

Hence, the intent in describing Yisro as kohen Midian is to highlight his praise. According to the first interpretation, he was a respected leader in the land of Midian and “was accorded [all] the honor of the world”¹² in a physical sense. Similarly, the second interpretation, that he was a priest to false deities and recognized all false deities, points to his supremacy in intellectual understanding.

Both are true. Nevertheless, Yisro gave up all this greatness and prominence and came to Sinai to convert.

On the basis of the above explanation – that Yisro possessed great wisdom and knowledge – it is possible to comprehend the Zohar’s statement⁵ that it was specifically through Yisro’s acknowledgment of G‑d’s greatness that the Torah was given. In interpretation of the verse,30 “I saw that there is an advantage to wisdom over foolishness,” the Zohar31explains that yisron,translated as “advantage,” can also mean “higher dimension.” A higher dimension of the wisdom of holiness is drawn down and comes about specifically because of “foolishness,” i.e., from the refinement of the wisdom of unholiness,32 which is referred to as “foolishness” in comparison with holy wisdom. When Yisro, a great sage possessing the wisdom of unholiness, came to study the Torah and declared, “Now, I know that G‑d is greater than all deities” (see Rashi’s interpretation cited above), he brought about a refinement of the wisdom of unholiness and its transformation into the wisdom of holiness. Yisro’s recognition of G‑d came as a result of his detailed knowledge of the wisdom of unholiness and its inherent inadequacy. As such, that knowledge both served as a prod and gave him tools to appreciate the knowledge of holiness. Such a transformation of foolishness, as a matter of course, led to increased light in the wisdom of holiness. In this way, it served as a catalyst for the Giving of the Torah, bringing G‑d’s wisdom to this material plane. Yisro’s acknowledgment of G‑d drew an additional and loftier dimension of light into the wisdom of holiness. That additional light made it possible for the Torah to be given on this material plane, because that transition required that light be drawn down from a very lofty source.

There is a well-known chassidic concept: The preparatory actions that serve as a catalyst to bring about a given outcome must resemble the outcome one seeks to bring about. Accordingly, further clarification is necessary to elucidate what is meant by the refinement of the wisdom of unholiness, and how it served as a catalyst for the Giving of the Torah.33

As explained in many sources,34 before the Giving of the Torah, G‑d decreed, “The heavens are the heavens of G‑d, and earth He has granted to man,”35i.e., that there be a divide, separating between what is G‑dly and spiritual and our material realm. “When He desired to give the Torah, He nullified this initial decree, saying the lower realms will ascend to the higher realms, and the higher realms will descend to the lower realms.” The implication is that the Giving of the Torah connected the higher and lower realms, enabling the lower realms to ascend and be subsumed within the higher realms. The refinement of the wisdom of unholiness – the very nadir in a spiritual sense – and its ascent and inclusion in the sublime wisdom, mirrors this motif. Accordingly, it serves as a preparation for the Giving of the Torah.

As is well known,36 the splitting of the Sea of Reeds served as a preparation for the Giving of the Torah. Nevertheless, the preparation for the Giving of the Torah achieved by the refinement of the wisdom of unholiness possessed an advantage over the preparation for the Giving of the Torah achieved by the splitting of the sea. The splitting of the sea also reflected the motif of joining together the higher and the lower realms. As explained in many sources,37 at the splitting of the sea, the hidden world (the sea)38 became joined with the revealed world (the dry land).39 As the Midrash explains, the Giving of the Torah combined revelation from above downward and ascent from below. Similarly, since the splitting of the sea served as preparation for the Giving of the Torah, this motif was also manifest at that time. The hidden realms were drawn down within the revealed realms and the revealed realms ascended and were subsumed within the hidden realms.40

Although the splitting of the sea prepared for the Giving of the Torah, it was not a sufficient catalyst and the Torah was not given until Yisro came and acknowledged G‑d. That acknowledgment constituted the refining of the wisdom of unholiness and that led to the Giving of the Torah.

Why was this further step necessary?

True, the fusion of the higher realms and the lower realms that occurred at the splitting of the Sea of Reeds reverberated throughout the Spiritual Cosmos,41 from the highest of spiritual rungs to those on the lowest of all levels.42 Nevertheless, this fusion only included the lowest levels within the realm of holiness. The refinement and the ascent it brought about did not affect what was truly low, the lower levels in the realm of evil.

(The splitting of the sea had an effect on evil, for the Egyptians drowned in the sea. However, they were not refined or elevated; it is only that they perished and ceased to be.)

Since the forces of evil were not refined at the time of the splitting of the sea, it was possible for Amalek to come and fight against the Jewish people. On the surface, Amalek’s attack had no basis in logic. From a spiritual perspective, the revelation of the light that brought about the splitting of the sea was drawn down in the spiritual realms, throughout the Spiritual Cosmos. It also produced an echo within this world, our lowly, material plane, to the extent that “nations heard”43 of the splitting of the sea from one end of the world to the other.44 Moreover, they actually saw the miracle with their own physical eyes, for together with the Sea of Reeds, “Every [body of] water in the world split.”45 This revelation shattered their composure and motivated them to bittul, as reflected by the verses,46 “Nations heard and were agitated… All the inhabitants of Canaan melted away.” Indeed, all the nations were afraid to do battle with the Jews.47 How then, after all this, was it possible for Amalek to attack the Jews?

In answering this question, it can be explained that, as stated above, it was possible for Amalek to come and do battle with the Jewish people since the fundamental existence of evil was yet to be refined at the time of the splitting of the sea. True, at that time, the expression and the powers of kelipah were shattered and brought to a state of bittul and this influenced the nations of the world. However, the essence of kelipah was neither refined nor nullified and remained in opposition to G‑dliness. Accordingly, Amalek – representing the essence of kelipah – had the bravado to attack the Jews.48

On this basis, it can be understood why – despite the catalyst of the splitting of the Sea of Reeds and the positive influence stemming from the virtues and holiness of Moshe and the Jewish people – the Torah was not given until Yisro came and acknowledged that “G‑d is greater than all deities.” It was specifically his acknowledgment that brought about the refinement and the purification of the “foolishness” of the forces of evil and an increase in the wisdom of holiness. This joining of the very lowest level with the highest level served as the preparation for the Giving of the Torah.49

Based on the above explanation, it is possible to understand “the wine of the Torah”50 embedded in Rashi’s commentary to the opening verse of this Torah reading,51 “What report did he hear that [motivated Yisro and, as a result,] he came?52 The splitting of the Sea of Reeds and the war with Amalek.”

There is a well-known question: Yisro heard and knew of all the great miracles that accompanied the Exodus from Egypt. Why was it that until specifically the splitting of the Sea of Reeds and the war with Amalek he was yet to be motivated to come53 and join the Jewish people? Furthermore, the wording Rashi uses, “the war with Amalek,” requires clarification. Why does he emphasize the “war with Amalek” and not the victory of the Jewish people? Seemingly, to emphasize the greatness of the miracle, he should have said “the deliverance of Israel” and/or “the downfall of Amalek,” or the like.

However, based on the above explanation, we can understand why Rashi singled out these two events and worded his commentary in this manner. It was specifically hearing of these two events that motivated Yisro to come. The splitting of the Sea of Reeds made him aware that the joining of the higher, spiritual realms and the lower, material realms was possible and, indeed, the initial stages had already been achieved. However, the war with Amalek demonstrated that this union had yet to be consummated and that the forces of kelipah still opposed it. Therefore, Yisro came and acknowledged G‑d, i.e., he took action to amend and complete the union by refining and purifying the forces of unholiness, a stage that had not been completed until then. This also explains the precision of Rashi’s wording. It was specifically the report of the war with Amalek – not the Jews’ victory in that war – that motivated Yisro to come.54

The above clarifies another point that requires explanation: One of the well-known general principles in Jewish thought is that a sequence should follow the pattern, “[always] proceed higher in holy matters.”55Needless to say, the collective experiences the Jewish people underwent between the Exodus from Egypt and the Giving of the Torah followed this pattern. During that time, they departed from the 49 Gates of Impurity56 and ascended level after level until they were worthy of being given the Torah.57 However, though the war with Amalek occurred during that time, it does not appear to follow this pattern. It led to an awesome descent for the Jewish people to the extent that, as a result of this descent, “G‑d will be at war with Amalek from generation to generation.”58

A resolution can be offered based on the above concepts: The war with Amalek demonstrated the necessity and – thus, was the cause – for the refinement and purification of the forces of unholiness achieved by Yisro. His acknowledgment of G‑d represented an ascent and a revelation that surpassed even the revelation of the splitting of the sea. Thus, the war with Amalek was also ultimately a part of the most sublime ascent and the most immediate preparatory step for the Giving of the Torah.

The above explanation enables us to clarify our Sages’ statement, “It is shameful for Moshe and the 600,000 Jews who left Egypt that no one said, ‘Blessed [is G‑d],’ until Yisro came and said, ‘Blessed is G‑d.’ ”

Baruch, Hebrew for “Blessed,” implies extending and drawing down to lower levels, as reflected in the wording used by our Sages,59 “One who extends extends (hamavrich) a vine….” Thus, “Blessed is G‑d” connotes drawing down G‑dliness. The revelation of G‑dly light generated by the song recited by Moshe and the 600,000 Jews and their Divine service was extremely lofty. However, it did not have the same effect as Yisro’s statement, “Blessed is G‑d… G‑d is greater than all deities,” because it did not involve the lowest levels and the existence of the forces of unholiness was not refined through such Divine service. (This resembles the lack present in the Divine service of tzaddikim who do not directly confront and vanquish evil.)

That refinement was not achieved “until Yisro came and said, ‘Blessed is G‑d.’ ” With this statement, he drew down the revelation of G‑dliness to the ultimate degree, extending it to the very lowest levels and refining them with his acknowledgment. When this was accomplished, the Torah was given, fusing the higher, spiritual realms with the lowest, material realms.

The above provides a directive for each of us in our own Divine service. The Giving of the Torah recurs – and must be reflected in our Divine service – every day, as indicated by the use of the present tense in our daily blessings, where we praise G‑d as “the Giver of the Torah.”60

What sets the stage for the recurrence and the reliving of the Giving of the Torah?

Our Divine service in keeping with the directive to “know Him in all your ways.”61

As explained in Tanya,62“knowledge,” is identified with bonding and attachment. To “know Him in all your ways” means to be connected and attached to G‑d, not only in matters of holiness, but in “all your ways,” even in your personal matters.63 Moreover, the intent is that this connection affects not only those personal matters that are close to holiness, but even those far away – those comparable to the war with Amalek, the very antithesis of holiness. Nevertheless, the outcome of that war led to the preparation for the Giving of the Torah.

However, before confronting Amalek, as explained above, one’s Divine service must include a spiritual parallel to the splitting of the sea, i.e., Divine service in matters of holiness. This empowers and enables one to wage war against Amalek, refining one’s personal matters. One’s daily activities must begin with prayer, to use our Sages’ words,64 “My prayer should be next to my bed,” i.e., recited immediately upon arising. Afterwards, one should proceed “from the synagogue to the house of study,” i.e., immerse in Torah study.65 Only then should one “conduct himself according to the way of the world,” i.e., pursue his occupation.66

This should be the order of a person’s Divine service day after day: He should begin, immediately upon arising,67 with his soul’s all-encompassing acknowledgment of G‑d, “I thankfully acknowledge You….” Afterwards, he should proceed to structured Divine service in prayer and Torah study (activities in the sphere of holiness).

Only afterwards should he eat his morning meal – unless his daily practice is to eat before study in which instance, he should follow that practice68 so that “he will be healthy and strong to perform the service of his Creator.”69 (License to eat is granted before study because there is no limit to the time one devotes to study. Communal prayer, by contrast, has limits.)

Afterwards, one may pursue his personal matters. The reason for this order is that first one must reveal the light of his soul through prayer and Torah study. Only then is it possible to draw down the light of holiness into material matters as well.70

This is the proper order of conduct for the overwhelming majority of people – and the Torah’s teachings reflect guidance appropriate for the majority71 – who throughout the day should devote every moment of their free time to Torah study.72 Indeed, study of this kind represents the primary dimension of a person’s Torah study, for one’s connection to the Torah involves continually increasing73his Torah study – qualitatively or quantitatively – and not merely studying according to a fixed pattern each day.

However, in addition to the above, there are many different levels both in the category of Yissachar, people whose lives are primarily devoted to Torah study, and in the category of Zevulun, people whose lives are primarily devoted to their occupations. There are some for whom their daily Giving of the Torah involves learning “one chapter in the morning…”74 in the house of study, and others for whom it involves ]merely reciting] the order of Kedushah included in the passage U’va Letziyon at the end of the Morning Prayers.75 For still others, it involves merely the recitation of the Shema, or the passage describing the daily sacrifices, or also the Priestly Blessing that follows the Morning Blessings (which also include prayers).76

Carrying out Divine service in one of these ways serves as the preparation for a personal Giving of the Torah, when it will be revealed that Anochi Havayah Elokecha, “I am G‑d, your L-rd.”77 Chassidus78interprets that phrase to mean, Anochi, G‑d’s Essence that transcends all being, descends and becomes manifest through Havayah, G‑d’s transcendent name, and then it enclothes itself within every member of the Jewish people, becoming, Elokecha, “your strength and your vitality.”79

Likkutei Sichos, Vol. 11, P. 74ff. Adapted from a sichah delivered on Shabbos Parshas Yisro, 5725 [1965]