Beth Elohim Messianic Synagogue
Parashah #17: Yitro (Jethro) Sh’mot (Exodus) 18:1-20:23
Haftarah: Yesha’yahu (Isaiah) 6:1-13
B’rit Chadashah: James 2:8-13
And Adonai said to Moshe “Here is what you are to say to the household of Ya’akov, to tell the people of Israel: ‘You have seen what I did to the Egyptians, and how I carried you on eagle’s wings and brought you to myself. “Now if you will pay careful attention to what I say and keep my covenant, then you will be my own treasure from among all the peoples, for all the earth is mine; and you will be a kingdom of cohanim for me, a nation set apart” (Ex. 19:5-6) If you have learned and studied the seven-fold witness in the book of Revelation, you will notice that Adonai’s statement “ if you will pay careful attention to what I say and keep my covenant” contains the same conditions for inclusion as one of G-d’s people using different verbiage. These requirements are repeated throughout the Testaments and there are no exclusions.
If there is a question about what we are specifically required to do to meet G-d’s standards, we learn in Ex. 19:10 that the people were required to “wash” their clothing in preparation for the third day when G-d would go down Mount Sinai before the eyes of all the people. The washing of clothing in this passage was more than a mere physical washing of garments. This phrase symbolizes repentance also described in Revelation 19:7-8 and 22:14 respectively: “Let us rejoice and be glad! Let us give him the glory! For the time has come for the wedding of the Lamb, and his Bride has prepared herself- fine linen, bright and clean has been given her to wear.”
“How blessed are those who wash their robes, so that they have the right to eat from the Tree of Life and go through the gates into the city!”
For the benefit of those who believe G-d is “all inclusive” when it comes to behaviours and life-styles that are not consistent with His commands, I refer you to Revelation 22:15: “ Outside are the homosexuals, those involved with the occult and with drugs, the sexually immoral, murderers, idol worshippers, and everyone who loves and practices falsehood.” Just when someone thinks they may have escaped being left on the outside for the specific lifestyles mentioned, the last one is “all inclusive” of those who reject G-d’s Word and practice, that is live a lifestyle contradicting G-d’s Law and instructions.
It is a sad reality check on how far the majority of mankind has fallen into the conditions listed in Revelation 22:15. Those who teach G-d’s Torah and anyone who is a true believer will continue to feel the antisemitic pressure and eventually persecution for loving and following the G-d of Avraham, Yitz’chak, and Ya’akov. Personally, I have been accused of being intolerant, a radical fundamentalist, a teacher who is trying to “brain wash” anyone who reads, listens to, or attends services to learn the truth of G-d’s Torah. However, G-d’s Word never changes because G-d never changes (Mark 13:31; Malachai 3:6). The G-d of the Old Testament and the G-d of the B’rit Chadashah (Refreshed, renewed Covenant) are the same. All we need do is read John 14 and translate Yahshua’s name; G-d saves Furthermore, I and others who either have or will choose to repent (wash our robes) and follow G-d’s instructions/Torah, were duly warned by the Messiah himself about what will befall us in one form or another “(John 15:18-21; Mark 13:9-13).
Now, I want to delve into Yitro’s life a little since His name is the title of this week’s Parashah.
Yitro is interpreted as meaning “abundance” or “added to.” This is our first clue that this was no ordinary man and that the narrative must be examined in the context of the theme of the entire Torah. In rabbinic literature Yitro had seven names, but I will focus on the name “Yitro” in this teaching. He was a Midianite priest. According to Genesis, the Midianites were the descendants of Midian, who was a son of Avraham through his wife Keturah: “…again Avraham took a wife, and her name was Keturah. And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah” (Genesis 25:1–2). The Midianites through their apparent religio-political connection with the Moabites are thought to have worshipped a multitude of gods, including Baal-peor (a god which service specifically included sexual acts), and the Queen of Heaven Ashtaroth. I encourage you to look up these various gods to enhance your understanding of Yitro’s previous mindset and for that matter, from where the mindset of America originated and is returning. Related to this false goddess, Ba’al, and Moloch, who is not specifically mentioned in this parashah.
In the time of Moshe, the Midianites are first mentioned as having had a priest by the name of Yitro (Ruel) who became afterward Moses’ father-in-law. Toward the close of the forty years’ wandering of the children of Israel in the wilderness, the Midianites were allied with the Moabites in the attempt to exterminate the Israelites. For this reason, Moses was ordered by G-d to punish the Midianites. Yet, Yitro came from this very nation from among those who would be destroyed. Here we see a total role reversal of Moshe and Yitro. Yitro was a distinguished person, a minister of Midian and a former advisor to Pharaoh. Moshe had been a homeless wanderer and murderer who married this dignitary’s daughter. Now, Yitro brings Moshe’s family to reunite with him and introduces himself as Moshe’s father-in-law and he is revered in this way throughout the chapter.
In Ex. 18:9 Yitro rejoices over all the good that HaShem had done for Israel, and that He had rescued them from Pharaoh, from under the hand of Egypt (symbolic of sinful lifestyle). He acknowledged HaShem as greater than all the gods referring to the way HaShem delivered the Israelites from Pharaoh so completely and miraculously and measure for measure as Pharaoh had planned to do to the Israelites. Pharaoh had planned to drown all the male babies of the Israelites, but it was the Egyptians who were drowned. There is much debate about whether Pharaoh was drowned along with his army and there are convincing arguments for each position on this issue. Whether or not Pharaoh was included or spared, G-d’s Name was made known evidenced by Yitro’s knowledge of all that happened. Those who maintain that Pharaoh lived refer to Chapter 14:28 which informs us that it was the chariots and horsemen of the entire army of Pharaoh. Chapter 14:17: “And I will be glorified through Pharaoh and through his entire army, through his chariots, and through his horsemen.” And in verse 18: “Egypt will know that I am HaShem, when I am glorified through Pharaoh, his chariots, and his horsemen.” So, does this mean that Pharaoh himself spread the word of his defeat?
On the other side of the argument are Exodus 14:26 where the entire army, chariots, and horsemen were drowned. But it is entirely possible that when the Bible says ‘Egyptians,” that word naturally includes Pharaoh. Every other time, the Bible says, “Pharaoh and his army, “but this once Moshe could have chosen to use shorthand and simply say “the Egyptians.” On the position of Pharaoh perishing, Chapter 18:10 Yitro said, “Blessed be Adonai, who has rescued you from the Egyptians and from Pharaoh, who has rescued the people from the hash hand of the Egyptians.” As interesting and intriguing as this subject is, we must return to the focus of the parashah. I encourage everyone who either reads this commentary or listens to the podcast to explore this extremely exciting event through G-d’s Torah and other credible resources. Now back to Yitro.
In chapter 18:12 we read that Yitro took an Elevation offering and Feast offering for G-d. We need to understand what these offerings are and the significance to the event. The Cohanim throughout the generations would need special encouragement to bring this offering despite that they would not have any personal benefit from its meat. All the meat from the Elevation Offering was burnt on the altar. This, says the Maharal, who was an important Talmudic scholar, mystic, mathematician, and astrologer who lived in the 16th Century, is the financial loss to which the Torat Kohanim refers. From this we can see that Yitro was serious about his acceptance of the G-d of Israel at whatever cost.
Feast-offerings were expressions of gratitude to G-d for allowing the convert to enter under the wings of the Divine Presence. Yitro brought only one Elevation- offering, but multiple Feast-offerings indicated by the pleural form of the word “offerings” in the text. This indicates Yitro wanted the elders and Aharon to be his guests in the celebration of his conversion (18:12). It is important to note that he would have been circumcised as a convert. But we don’t know his complete genealogy because the genealogy of Keturah is not known. Recall that Abraham was the father of Midian. Abraham was not a Jew but a Hebrew. Of Keturah we do not know her ancestry. However, most importantly, Yitro accepted the G-d of Abraham, was circumcised according to the covenant with G-d, and consecrated himself to the Israelites, making himself a “true Jew” according to Genesis 17:9-14 for the biological Jews; and John Chapter 14 for Jew and Gentile.
For our final examination of Yitro, we move to Chapter18:13. This begins the narrative where Yitro observed the overwhelming role Moshe had in judging the people and then provided advice that is both discerning and G-d-centred. We have seen that that Yitro himself was G-d-centred by this time as he encouraged Moshe to seek G-d’s guidance in all his decisions. This narrative provides the first example of what would later become the basis for our judicial system that has certainly wandered far and away from this G-d-centred approach in our parashah. Yitro suggested delegation of authority with discernment. Lesser cases would be heard and decided by lower courts and Moshe would manage the more difficult cases. Unfortunately, the disadvantage to this type of system is that the personality and wisdom of the “leader” would become removed from the general public. Some people might feel as if the decision in their particular case might be different if the “leader” such as Moshe had heard the case instead of one of the elders or lesser judges. This happens in many professions today. People are often caught up with “titles” believing that a title necessarily means the one with the “most advanced title” is the best person for the task at hand. In the case of Moshe and the elders, I am certain that each of these individuals had their own style of judging that was combined with G-d’s guidance and Moshes instruction. The crucial point is that according to Yitro’s guidance, “You shall caution them regarding the decrees and the teachings, and you shall make known to them the path in which they should go and the deeds that they should do. And you shall discern from among the entire people, men of accomplishment, G-d-fearing people, men of truth, people who despise money…” (18:20-19). This is the difference between those who were chosen as judges then, and those who are voted in as judges now. There are few if any individuals in the judiciary capacity who apply justice and justice only as Yahshua defines it (Deut. 16:20). Yahshua told us this would be an ever increasing “norm” in the end times and we are witnessing this truth today (2 Pet. 2:15, 19; Jer. 8:8; Deut. 31:25-29; Luke 3:14; 18; 23:43).
Yitro is a perfect example of one who was considered a “true Jew,” a G-d fearing man; one who was grafted into the partakers of the covenants of Israel, and one from whom even the greatest prophet of the Old Testament was wise enough to take direction. Yet, we cannot pinpoint his genealogy as so many biological Jews require today to “prove” their Jewishness. May we consider all of Yitro’s qualities and consider them in the context of our beliefs, biases, and continued spiritual walk with HaShem.
Haftarah: Yesha’yahu 6:1-13
In our parashah, Moshe and the Children of Israel experienced prophecy related to G-d’s glory and their calling as a kingdom of leaders and a holy nation. The haftarah gives an account of a similar prophecy and a mixed vision of Israel’s fulfillment of G-d’s incredible charge.
Isaiah is given a vision of the Heavenly Chariot (the merkavah), a heavenly court where the angels pay homage to G-d. Isaiah perceives G d sitting on a throne surrounded by angels. Isaiah vividly describes the angels and their behavior (in anthropomorphic terms). During the course of this vision, Isaiah volunteers to be G d’s emissary to transmit His message to the Israelites. He is immediately given a depressing prophecy regarding the exile the nation will suffer as punishment for their many sins—and the Land of Israel will be left empty and desolate, though there will be left a “trunk” of the Jewish people that eventually will regrow.
A comparison can be made between the scenario at Sinai and the vision of G-d’s throne Isaiah describes in Is. 6:1. The house is “filled with smoke, the s’rafim (guardian angels) are singing ‘Holy, holy, holy!’, and the doorposts shake “at the sound of their shouting” (Is. 6:2-4) Yahshua hears the voice of G-d and says, “Send me!” On Mount Sinai G-d surrounded the mountain with a thick cloud (Ex. 19:9). The mountain was smoking (Ex. 20:15). The thunder (Ex. 20:15) can be likened to the shouting of the s’rafim. Moshe can be compared to Yahshua in his willingness to be used by G-d.
An interesting point in Isaiah is found in reading Isaiah 9:7: “to the increase of His rulership and to completeness, there will be no end.” The Hebrew for increase begins with a mem sofeet (final mem). This alludes to the whole peace of G-d, Shalom that is yet to come!
B’rit Chadashah: James 2:8-13
“If you truly attain the goal of Kingdom Torah, in conformity with the passage that says, ‘Love your neighbor as yourself,’ you are doing well. But if you show favoritism, your actions constitute sin, since you are convicted under the Torah as transgressors. 10 For a person who keeps the whole Torah, yet stumbles at one point, has become guilty of breaking them all. For the one who said, ‘Don’t commit adultery, also said ‘Don’t murder.’ “Now if you don’t commit adultery but do murder, you have become a transgressor of the Torah. Keep speaking and acting like people who will be judged by a Torah which gives freedom. 13 For judgment will be without mercy toward one who doesn’t show mercy; but mercy wins out over judgment.”
James was the half- brother of Yahshua, and he was well-grounded in the Old Testament. His teachings paralleled those of his brother and L-rd as we read the above passages. James reminds us that we need take great care in forming opinions about others until we look closely at ourselves. I maintain we should not judge each other at all because we are not given this responsibility or right. This parallels Yahshua’s teaching to those who wanted to stone the adulteress. Those without sin were invited to cast the first stone. We see examples of people judging others daily and we are often quick to condemn, forgetting that none of us are righteous, no not one. YHVH/Yahshua is the only One who has the right to show us mercy. He is the only One who is Just and True.
Speaking of judging, Dan is no longer a tribe as noted in the book of Revelation during this time (Rev. 7:5-8). Returning to the “blessing” of Dan by Jacob we read in Gen. 49:16-17: “Dan will judge his people as one of the tribes of Israel. Dan will be a viper on the road, a horned snake in the path that bites the horse’s heels, so its rider falls off backward.” We must give others an example to follow by consistently demonstrating a G-dly lifestyle. That’s how Yahshua taught his disciples; one day and one mile at a time. If we realize we are to be a people set apart and act like it as G-d charged the Children of Israel in our parashah, we make ourselves vessels that can be used by G-d to teach others what G-d expects of his people, whether Jew or Gentile. Are we setting a good example as a representative of the Messianic faith? Are we glorifying Yahshua in our thoughts, speech, and actions? “Don’t deceive yourselves by only hearing what the Word says but do it! Whoever hears the Word but doesn’t do what it says is like someone who looks at his face in the mirror, who looks at himself, goes away and immediately forgets what he looks like. But if a person looks closely into the perfect Torah, which gives freedom and continues, becoming not a forgetful hearer but a doer of the work it requires, then he will be blessed in what he does” (James 1:22-25).
“So everyone who hears these words of mine and act on them will be like a sensible man who built his house on bedrock. The rain fell, the rivers flooded, the winds blew and beat against that house, but it didn’t collapse, because its foundation was on rock. But everyone who hears these words of mine and does NOT act on them will be like a stupid man who built his house on sand. The rain fell, the rivers flooded, the wind blew and beat against that house, and it collapsed- and its collapse was horrendous!” (Matthew 7:24-27).
Shabbat Shalom,
Rabbi Tamah Davis-Hart