Plan A, B, C... (ad hasof), Because You Never Know...

Parshat Be'haalotkha

by Rabbi Avi Billet

Before things begin to go sour with the complaints and offensive ways of the Jewish people in the wilderness, Moshe invites his father in law to join the Nation of Israel, and “to be our eyes.” (10:31) The simple understanding is that Moshe is asking Chovav/Yitro to be a guide for the Jewish people.

 Rabbenu Bachaye asks the almost obvious question: If the people are traveling based on the clouds (9:17-23), what need do they have for Yitro to be a guide?

 He gives four answers, the last two coming from the Midrash:

1. Moshe wanted to give encouragement to those who were of lesser faith, who were more comfortable following a human being than a cloud. 
2. “To be eyes for us” (an alternative translation) means to serve as a witness for the nations of what you’ve seen with your own eyes, such as the signs and great wonders. This would allow the nations to learn the lesson that Korach experienced, and be inspired to join the Jewish people. 
3. “You’ll be our eyes” in that anything our eyes miss (or perhaps don’t understand), you will enlighten for us. 
4. (loose translation) “You will be as beloved to us as the apple of our eyes” as the Torah says (Devarim 10:19) “You shall love the convert.” 

 For the most part, these answers put Moshe’s request in a very different light. With the exception of the first approach, Moshe is not asking Yitro to be a guide for the people. In all the explanations, he is asking Yitro to serve as some kind of inspiration for whoever sees him at the shared helm of the Israelite nation.

 One might think that the first answer is quite problematic. Why accede to the of-little- faith-folk just because they need to see a figure head in front of them? Wouldn’t Moshe be good enough? And even if he doesn’t technically know the way, he seems to have found Mt. Sinai with God’s direction. Perhaps it would be good for the people not to second-guess his leadership! So why would Moshe yield to this idea, particularly since it seems to be his own initiative, and not coming from the people themselves?

 Maybe it was a premonition. The faith of the people changed very quickly after this exchange. Maybe Moshe knew that the people would start doing the wrong thing, might make poor choices, might slowly challenge his leadership. Maybe he was aware and was trying to nip the problem in the bud. In hindsight, of course, we don’t know what Yitro chose to do. Knowing the rest of the story, the first interpretation could suggest either that Yitro left, or that Moshe’s idea did not last long. Any inspiration was quickly lost to those of little faith.

 The other interpretations have a much more positive outlook of the role Yitro could have served for the mutual benefit of himself, the nation of Israel, and the nations they would encounter. Once again, not knowing what he chose to do, our hindsight could indicate either that the thought was nice, but he didn’t show up, or that Moshe’s thought didn’t pan out for other reasons.

 The take-home lesson is that for any logistical arrangement, it is always a good idea to have a “Plan B.” There is evidence (see Rashi, Chizkuni) that Moshe was already aware that he was not going to enter the land (predating the spies incident and the hitting-the-rock incident). As Yehoshua had not yet been appointed successor, maybe Moshe was trying to give leadership to a man he trusted, who knew the terrain. Maybe he felt that there was a disconnect between himself and the people. Maybe he felt that a person of Yitro’s stature could best demonstrate a positive image of this nation that might otherwise soon strike fear in the hearts of the nations of Canaan.

 From his own people, and even from God’s vantage-point, Moshe’s plan had too many holes in it. Would the people be happy with extended travel? Did they like the format of travel? Were they content with the leadership? Could they offer a face to the world that would be appealing, for other nations to embrace? 

Moshe seems to have revered his father in law, so he invites him to be the solution to all the problems.

 But even Plan B doesn’t work, and there is no Plan C. And the proof is how quickly things sour, when Yitro’s role is not realized the way we anticipate, and the people quickly lose faith in Moshe’s leadership in the coming chapters.

 Too much of life is lost to poor planning and lack of contingency foresight. With the right systems and groups in place, we can hopefully fulfill the dictum of Tamid 32a – “Who is wise? One who anticipates what is coming.”

 If only we could be blessed to be so insightful. If only we could plan for every possible outcome, and always be on top, no matter what curve ball life throws our way!

Moshe Goes 'El HaElokim' to Find God

Parshat Yitro 

שמות פרק יט (ג) וּמֹשֶׁ֥ה עָלָ֖ה אֶל־הָאֱ-לֹקים וַיִּקְרָ֨א אֵלָ֤יו יְקֹוָק֙ מִן־הָהָ֣ר לֵאמֹ֔ר כֹּ֤ה תֹאמַר֙ לְבֵ֣ית יַעֲקֹ֔ב וְתַגֵּ֖יד לִבְנֵ֥י יִשְׂרָאֵֽל: 

 After arriving at Mt Sinai at the beginning of the third month, we are told in 19:3 that in going up the mountain, “Moshe went up to the Elokim” which is followed by “And Hashem called to him from the mountain…”

It happens every now and then that God’s name switches back and forth from Elokim to the Tetragrammaton, but each time requires an explanation.

 Interestingly, Targum Yonatan translates the word Elokim here to mean “the top of the mountain.” In other words, Targum Yonatan seems to ignore that two names of God are utilized in the verse, preferring to tell us what happened – where Moshe went, and that God called to him after he arrived there.

 Midrash Sechel Tov refers to the place Moshe went as “the place where the Shekhinah (the Divine Presence) is apparent on the mountain.” 

I believe there is much more depth hidden in the switchover of God’s name, because the moment which precedes Sinaitic Revelation is so significant, that God knew we would try our best to truly understand the events leading up to the grand finale.

 Alshikh notes that even the phrase which tells us of Moshe’s ascent to “Elokim” uses a term that causes our eyebrows to rise. The Torah could have easily said “Vaya’al Moshe” (ויעל משה) which describes the verb of ascending “and he went up.” But the language used is “U’Moshe Alah” (ומשה עלה) – which implies an ascent much greater than a mere physical one. Moshe was elevated “el HaElokim.”

 I don’t think it means to suggest that Moshe became God-like. But Moshe is clearly attaining a different status than any he may have had before. Alshikh describes the purity which Moshe achieves here as a “yitron gadol” – a much higher level than anything he had achieved before that time.

 Moshe, as Rav Pinchas Horowitz explained in his “Panim Yafos” commentary, was elevated through the holiness of Israel. In 3:6, at the burning bush, he was afraid to look “towards the Elokim.” But now he had no problem – even going there before he was called. He achieved what the Kabbalists called “Yirah Elyonah” – a heightened level of reverence for the Almighty, perhaps because he was getting increasingly closer to the Divine.

 Or HaChaim notes another connection to the burning bush, which took place on Har HaElokim (3:1), namely the fulfillment of the promise that “you will serve the Elokim on this mountain.” (3:12) And so the Or HaChaim goes out on a limb here (if I am understanding him correctly), suggesting Moshe actually received the Torah the last time he was here. But he had to leave it – he couldn’t just take it with him. No one would have accepted it.

 And now that Moshe has seen the process of what he had been told at the burning bush unfold in the manner that it has, it reinvigorates his spirit. This is, after all, the ultimate sign that God gave him – that when you bring the people out of Egypt you will serve Elokim on this mountain – coming full circle.

 Of course Moshe is excited. Of course he is getting closer to God. Of course he goes up early. Of course he is double checking that all is ready and perfect for this moment. Of course his ascent is not merely a physical climbing up a mountain.

 What Targum Yonatan calls Moshe going up to “the top of the mountain” as a translation of “el HaElokim” is perhaps a metaphorical suggestion to us as to what we can achieve when we go to the top of the mountain.

 It is not likely that anyone of us will see a burning bush or have a face to face encounter with God. But we have mountains to climb. And our goal of reaching el HaElokim can be achieved if we can let go of ourselves and allow ourselves to recognize the truth of the Torah and God’s role in giving it to us. In our pursuit of not just a physical ascent, but a spiritual one, we can relive Moshe’s Revelations at Sinai – in a private setting and in a public setting – as we demonstrate our binding and unquestioning devotion to the “God who took us out of Egypt, out of the House of Bondage.” (20:2)

The Unified Commitment

Parshat Yitro

by Rabbi Avi Billet

It is quite uncommon for the entirety of the Jewish people to agree about something. I would venture to bet that all of the Jews agree to the historical and national significance of the Land of Israel, but not all Jews agree as to the validity of the State of Israel (this disagreement is a shame).

All Jews agree that Hebrew is a Jewish language. But not all agree that it's "the" Jewish language. (ditto)

Moshe tells God's words to the people, "And the entire nation responded, united, and they said, 'All that God has spoken we will do!' And Moshe returned the words of the people to God." (19:8)

The Midrash (Pesikta) notes that "they did not answer thus in adulation or with flattery, one answering for the other. Rather they answered united with one heart. Even though we have not heard all of the things (all that He has commanded us – Midrash Sechel Tov adds) – we will do them."

A very rare unified voice!

Were they really unified?

The Alshich explains that there are two schools of thought in understanding their collective declaration. Either they believed Moshe's words because God had spoken them – everything that you have said in God's name we will do. Or, all that God has surely ('vadai') said we will do – as long as we know it's from Him, to the exclusion of what you have said of your own accord. In other words – we want to hear it specifically from Him.

The Alshich notes that Moshe understood them to mean the first interpretation (unified with Moshe), while God understood they had in mind the second interpretation (unified in not wanting to hear from Moshe). God's response, therefore, was "to come down in a cloud" (19:9), because they don't believe you, Moshe, and I want them to believe you. My coming in the cloud is so they can hear Me speaking to you.

The whole premise of these "possibilities" is disturbing, particularly in light of the verse right before the Az Yashir song, "And they believed in God and in Moshe his servant." (14:31)

Perhaps it goes back to the question made famous by the Marx Brothers, "Who are you going to believe? Me, or your own eyes?" They believed in Moshe at the Sea. But they still didn't believe him at Sinai. Until, apparently, the cloud came down on the mountain.

Rabbenu Bachaye notes the Talmudic tale of God lifting the mountain over them (Shabbos 88a) explaining that the pressure was to accept the Oral Law. But the Written Law was accepted willingly, with a great desire, with joy and gladdened hearts.

It is known, however that despite all these acceptances and promises, it is literally impossible for any person to fulfill all of the mitzvot of the Torah. Some are only for men, some for women, some for Kohanim, some for Leviim, some only for Yisraelim. [To bring one simple example: Many people never get divorced and thus never write a get.] The Meshech Hokhmah notes that the acceptance here is to do the mitzvot which are relevant to each individual's circumstance. Otherwise, the acceptance is to learn about and understand the details of the commandments one can not fulfill.

What is included in "all that God has spoken?" Is it everything that was said until that point? Was it a commitment to what will soon be spoken, exchanged between Moshe and God, and subsequently heard by the people? Did it include all that would be recorded in the Tanakh (24 books of the Bible)?

According to the Talmud (Berakhot 5a), all of the ideas recorded in the Bible were given over at Sinai to be recorded in written form later on. This idea is elaborated upon in the Machzor Vitri (Chapter 424).

One of the important teachings of the Torah is "not to desecrate My name" (Vayikra 22:32). One of the important teachings recorded in the Prophets is, "He has told you, O man, what is good, and what the Lord demands of you; but to do justice, to love loving-kindness, and to walk discreetly/humbly with your God" (Micha 6:8)

With the "yeshiva break" behind us, as life returns to its normal routine, it is incumbent upon us to ask ourselves if in our travels we demonstrated our commitment to "Do all that God said," "not to desecrate God's name," and "to walk humbly with our God."

When away from home, some people tend to let the "doing all God said" part of our lives slide a bit, some tend to be loud and obtrusive, to call attention to themselves, or forget that when not in one's usual environment, one does not blend in and go unnoticed. On the contrary, we are more scrutinized than in our home environments because we are clearly visitors. (Your choice to believe me or your own eyes!)

If we are truly committed to doing all God said, we must take a very careful "cheshbon hanefesh" (reflection) and resolve to be models of "Kiddush Hashem" behavior, wherever future journeys may take us.

Following the thought of the Meshech Hokhmah, these are commitments we can all relate to, as they are incumbent upon all of us. Hopefully, united, we can all agree on this one!

A Truly Humble Leader

Parshat Yitro

by Rabbi Avi Billet

As an introduction to the events that will unfold on the mountain, God tells Moshe to tell the people that they will soon become a kingdom of priests and a holy nation to God. (19:5-6)

The Torah then tells us that "Moshe came [back] and summoned the elders of the people, conveying to them all that God had said. All the people answered as one and said, ''All that God has spoken, we will do." Moshe brought the people's reply back to God. God said to Moshe, 'I will come to you in a thick cloud, so that all the people will hear when I speak to you. They will then believe in you forever.' Moshe told God the people's response." (19:7-9)

Rashi addresses the fact that Moshe conveyed the people's response the first time, saying it is a sign of respect to God to deliver the message, even though the Almighty and All-knowing knows what they said.

But the precedent is set that the people are told the message from God, they respond to Moshe, and then we are told that Moshe brought their reply to God. So how is that when God describes the thick cloud, Moshe does not convey the message to the people, they do not seem to respond, and yet Moshe tells God of their response? To what did they respond? What did they say? Why does Moshe seem to avoid sharing the second message of God with the people? And how did he then know what their response was if he didn't speak to them a second time?

Rashi explains that Moshe already knew the will of the people, namely "that they want to hear from You directly. After all, there is no comparison between hearing the king's message from his messenger versus hearing it directly from the king. 'We want to see our King.'"

Through trying to understand Rashi's exposition, the Kli Yakar has a novel approach to reading the text. Rashi does not address what the second response of the people is – only that Moshe was able to convey what they wanted. But the Kli Yakar posits that Moshe was in fact quoting the people, based on his understanding their will from their initial response, when he said the words "El Hashem – to God" in 19:9.

If the words "El Hashem" are not a quote, they are superfluous! The Torah should have said, "Moshe told their response אליו - to Him!" – obviously referring to God, with Whom Moshe is conversing. What was previously translated as "Moshe told God the people's response" should therefore be read, "Moshe [responded to God and] told Him the words of the people: 'To God.'"

This was a response to what God told him, "So that the people will hear when I speak to you and will also believe in you forever." Moshe knew from what the people had told him before that they were only interested in hearing from God. They had said, "We will listen to God" but said nothing about listening to Moshe!

The Kli Yakar is intellectually honest and boldly states that as nice as this interpretation is, the text does not really imply this. How then can we justify making the claim that Moshe felt he was not believed?

Because when God initially gave the message to Moshe, He told him to tell the people directly. But Moshe first went to the Elders instead, prompting the people to say 'We will do [only] all that God said' even though the Elders had not yet addressed them. Witnessing Moshe address the Elders indicated to them that everything would be through middlemen. They, on the other hand, did not want to have the middlemen - they wanted to hear directly from The Source.

This is the difference between "Vayashav" (and he brought their response) and "Vayaged" (and he told God). The first time Moshe returned to God he said "We will do all of God's instructions." He did not say, "Only if it comes from God directly" because he assumed God would convey His message according to the desire of the people.

But when God said, "I will be coming to you in a cloud, and they'll believe in you (Moshe)," Moshe realized God was planning to speak through middlemen. His response at that point reflected the notion that "The people don't want to hear from me. They are looking "el Hashem [to God]" because they only want to hear from You."

Only at that point were the people told, "If that's what they want, they need to prepare to greet the king… wash up, separate from spouses etc." (19:10)

Both the Alshikh and the Seforno begin their explanations of these verses with the notion that Moshe recognized that the people had not believed in his prophesy, and that God was looking to manufacture this experience so the people would believe him [Moshe, that is], and believe in his role as prophet forever.

In this light, I believe Moshe is demonstrating two tremendous leadership skills. On the one hand, he understands the subtleties of the desires of the people. The spoken and even the underspoken, or unspoken words are not lost on him.

On the other hand, he understands his role as leader, but not as ruler. It's never about Moshe. God tells Moshe, "Through this the people will believe in you," but this is the last thing Moshe wants to hear. He certainly does not want to convey to the people a message that says, "What you are about to see will prove that I am the leader chosen by God." He is happy being a shepherd who takes care of the people, and who presents their needs and desires to the Almighty, even if it comes as part of a rejection of who he is and the role he is meant to play.

A Holy Nation

Parshat Yitro

by Rabbi Avi Billet


In their fundamental theology, untainted by modern, liberal thinking (the good kind), other major religions of the world claim that those who do not subscribe to their belief system, who do not accept their version of "faith," have no share in the world to come.

The Pew Forum on Religion and Public Life published interesting findings at the end of 2008. The subtitle of the survey results reads "Most Christians Say Non-Christian Faiths Can Lead to Salvation." While the "salvation" term does not speak of any understanding of Judaism, it is the belief in the soul's final resting place which is intriguing, for in a sense, those surveyed are using their hearts and minds to challenge their religion's dogma.

There is a debate amongst responders, however, insofar as what element of different religions brings about this heavenly result. Is it based on one's actions or one's beliefs? For those surveyed, it seems the jury is still out.

With this background, Judaism seems to be light years ahead in forward thinking, as the question of belief versus actions is no question whatsoever.

The original source (to the best of my knowledge) is the Tosefta Sanhedrin 13:1, which says "The righteous of the nations have a share in the world to come." While I don't believe the Tosefta coined the phrase "Chasidei umot ha'olam yesh lahem chelek l'olam haba" in that exact language, the term is used across the spectrum of commentators, including rishonim and acharonim, to indicate its intent regarding those people Yad Vashem honors, for example, the so-called "righteous gentiles."

Some contend that the true "righteous gentile" is a non-Jew who has accepted and lives according to the seven Noahide laws. Others suggest their righteous deeds alone are merit enough.

While I do not want to enter the discussion of "who is better?" simply because I believe no one is, I do believe our actions, most importantly, play a role in defining one's "righteousness." Rabbi Shimon ben Gamliel teaches in Avot 3:17, "Study or discussions need not be the focus, because action is the focus."

In the verses leading up the spectacle of the Sinai Revelation, God tells Moshe to tell the people, "Now if you obey Me and keep My covenant, you shall be My special treasure among all nations, for all the world is Mine ('ki li kol ha'aretz'). You will be to Me ('v'atem tih'yu li') a kingdom of priests and a holy nation..."

There are two entities that "belong to God:" All of the world, and this Israelite nation. As a result of being a "special treasure," Israel has the opportunity to become a kingdom of priests and a holy nation. The implication is, however, that other nations are also considered a treasure.

Every religion has their own version of their own exceptionalism. Some ignore others' claims, and some choose to be offended by others' claims to be God's Favorite. Does it really matter, in the scheme of things, if everyone wants to think they're the best? As long as people allow others to believe as they want, to practice as they want, and to live in harmony, I don't see the harm of each group thinking they are God's chosen people.

Rabbi Obadiah Seforno writes on these verses, "You will be my special treasure, and that will distinguish you from the rest. As all the world is mine, and there is no doubt that the righteous of the nations of the world are very precious to me, your becoming a kingdom of priests is what will put you ahead of the pack. You do this through understanding and teaching every sect of mankind to call out in God's name... The Talmud (Sanhedrin 92a) says 'Just as holiness lasts forever, the nation of Israel, which is also holy, will last forever.'"

Godweb.org (a Christian website) succinctly states what prominent Christian theologians have stated in the last century about Judaism: "As the first of the world's great monotheistic traditions and the source from which the others have sprung, Judaism has an importance that far exceeds what is suggested by mere numbers… Christians have much to learn from Jews, as the Hebrew Bible is the foundational document for their own faith."

We will continue to tout the moniker that God gave us. At the same time, we must act in a manner that helps us earn the title of "Kingdom of Priests and a Holy Nation." The key lies in the actions we partake of, which stand as testimony to the world of what kind of people we are.

Shammai says in Avot 1:15 (two mishnehs before Rabbi Shimon Ben Gamaliel quoted above), "Say little and do much." Actions do indeed speak louder than words.

If we are to serve God and humanity in the role of this kingdom of priests we must continue to do more to deserve the title. As Rabbi Morris Joseph wrote in "Judaism as Creed and Life," "We therefore affirm, not that we are better, but that we ought to be better." This is our duty and mission, and the goal we must continue to set for ourselves.

Father in law and son in law: Yitro and Moshe

Click here to see this in the Jewish Star


Parshat Yitro

A previous column discussed the father-in-law-son-in-law relationship using Lavan and Yaakov as the model protagonists. This week we will explore the same relationship through the eyes of Yitro and Moshe.

Yitro arrives at the Israelites camp bringing his daughter and “her two sons.” This verse leads to a number of questions: why are they with Yitro? Didn’t Tziporah accompany Moshe to Egypt in chapter 4? Why are they referred to as her sons? Aren’t they also “Moshe’s sons?”

After all the efforts to get Moshe to greet his family, we find that the only person Moshe seems able to relate to is his father-in-law, Yitro. Beginning in 18:7 when Moshe leaves the camp to meet them, the Torah says, “Moshe want out to greet his father-in-law” — only to Yitro, not to his wife or sons.

These points are debatable, of course, as the Torah often leaves out details. There is room to suggest — much of this is in the Midrash — that Moshe divorced his wife, saw no need for her to be in Egypt, viewed his sons as his connection to a Midianite life he no longer lived, and, as G-d’s devoted shepherd, did not feel a connection to his immediate family.

But Yitro was different. He was a political ally as the “Kohen of Midian.” And his history with Moshe had been one of more than total support.

After Moshe saved Yitro’s daughters from shepherds, it was Yitro who said, “Where is he? Why did you leave him? Invite him here to eat with us.” It was Yitro who gave Moshe a wife, a job, and total trust. He even gave Moshe his blessing when Moshe said, “I need to branch out and return to Egypt.” (2:20-21, 3:1, 4:18)

Moshe had a sense of appreciation for this man that went beyond the claim of, “This is my father in law.” Yitro comes in to observe Moshe’s practice of sitting all day to judge the people and, frankly, he is not impressed. As the parsha states: “18. You cannot do it all alone. 19. You must… bring [their] concerns to G-d. 20. Show them the path they must take… 21. But you must [also] seek out from among all the people capable, G-d-fearing men — men of truth, who hate injustice. You must then appoint them over [the people] as leaders of thousands, hundreds, fifties, and tens.” In essence, the key word is “delegate.”

Verse 24 is ambiguous when it says, “Moshe listened to his father-in-law. He did all he had said.” That Moshe listened is clear. But who did all who had said? Rabbi Elazar Hamodai in the Mechilta suggests that after listening to Yitro, Moshe did all that G-d had said.

When we examine what Moshe did, we see he did not do exactly as Yitro said. “25. He chose capable men from all Israel,” also known as “anshei chayil” but he left out Yitro’s other criteria — “G-d fearing men of truth who hate injustice.” Either he could not find such men, or he felt the other criteria were too high a standard for judges. Yitro had suggested that “big cases” (hadavar hagadol) be brought to Moshe, while Moshe instructed that “difficult cases” (hadavar hakasheh) be brought to him.

In other words, Moshe takes the advice for what it is, knows it is good and comes out of love, and appreciates it. But he must do it his own way — in a way that works for him.

Finally, when the air is getting too stuffy, “27 Moshe sent his father-in-law on his way, and he went away to his homeland.”

Apparently, even for Moshe there is such a thing as an overextended visit.

May all fathers-in-law and sons-in-law have a courteous and respectful relationship. May all fathers-in-laws respect their sons-in-law’s choices in life and be as emotionally supportive as possible, with blessings when possible.

And may all sons-in-law see that the advice given by those who care for you (when warranted and in a setting that is appreciated) comes out of love, and that someone with a little more experience may have a perspective you do not share.

Then do it your way, and either fail or fly.