Parsha Yitro: A Nation of Leaders

(9) Her gates have sunk into the ground, He has smashed her bars to bits; Her king and her leaders are in exile, Instruction is no more; Her prophets, too, receive No vision from the LORD.

(8) In that day —declares the LORD— I will make the wise vanish from Edom, Understanding from Esau’s mount.

(1) When Samuel grew old, he appointed his sons judges over Israel. (2) The name of his first-born son was Joel, and his second son’s name was Abijah; they sat as judges in Beer-sheba. (3) But his sons did not follow in his ways; they were bent on gain, they accepted bribes, and they subverted justice. (4) All the elders of Israel assembled and came to Samuel at Ramah, (5) and they said to him, “You have grown old, and your sons have not followed your ways. Therefore appoint a king for us, to govern us like all other nations.” (6) Samuel was displeased that they said “Give us a king to govern us.” Samuel prayed to the LORD, (7) and the LORD replied to Samuel, “Heed the demand of the people in everything they say to you. For it is not you that they have rejected; it is Me they have rejected as their king. (8) Like everything else they have done ever since I brought them out of Egypt to this day—forsaking Me and worshiping other gods—so they are doing to you. (9) Heed their demand; but warn them solemnly, and tell them about the practices of any king who will rule over them.”

(15) He sends forth His word to the earth; His command runs swiftly. (16) He lays down snow like fleece, scatters frost like ashes. (17) He tosses down hail like crumbs— who can endure His icy cold? (18) He issues a command—it melts them; He breathes—the waters flow. (19) He issued His commands to Jacob, His statutes and rules to Israel. (20) He did not do so for any other nation; of such rules they know nothing. Hallelujah.

(14) But when Moses’ father-in-law saw how much he had to do for the people, he said, “What is this thing that you are doing to the people? Why do you act alone, while all the people stand about you from morning until evening?” (15) Moses replied to his father-in-law, “It is because the people come to me to inquire of God. (16) When they have a dispute, it comes before me, and I decide between one person and another, and I make known the laws and teachings of God.” (17) But Moses’ father-in-law said to him, “The thing you are doing is not good; (18) you will surely wear yourself out, and these people as well. For the task is too heavy for you; you cannot do it alone.

(16) And the LORD God commanded the man, saying, “Of every tree of the garden you are free to eat; (17) but as for the tree of knowledge of good and bad, you must not eat of it; for as soon as you eat of it, you shall die.” (18) The LORD God said, “It is not good for man to be alone; I will make a fitting helper for him.” (19) And the LORD God formed out of the earth all the wild beasts and all the birds of the sky, and brought them to the man to see what he would call them; and whatever the man called each living creature, that would be its name.

(1) 'לא טוב היות וגו IT IS NOT GOOD etc. — I shall make an help meet for him in order that people may not say that there are two Deities, the Holy One, blessed be He, the only One among the celestial Beings without a mate, and this one (Adam), the only one among the terrestrial beings, without a mate (Pirkei D'Rabbi Eliezer 12). (2) עזר כנגדו A HELP MEET FOR HIM — (כנגדו literally, opposite, opposed to him) If he is worthy she shall be a help to him; if he is unworthy she shall be opposed to him, to fight him (Yevamot 63a).

(1) ואתה תחזה MOREOVER THOU SHALT PROVIDE through the Holy Spirit that is upon thee (Mekhilta d'Rabbi Yishmael 18:21:1), (2) אנשי חיל MEN OF ABILITY (but חיל may mean “wealth” and in this sense the words would mean) — rich men who will not need to flatter or to show favour (cf. Mekhilta d'Rabbi Yishmael 18:21:1). (3) אנשי אמת MEN OF TRUTH — These are people commanding confidence (Mekhilta d'Rabbi Yishmael 18:21:1); who are deserving that one should rely upon their words — appoint these as judges because on account of this their words will be listened to. (4) שנאי בצע HATING LUCRE — men who hate (pay no regard to) their property when it is to be made the matter of a law-suit (Mekhilta d'Rabbi Yishmael 18:21:1)

But wasn’t it taught in a baraita that it is stated: “And the priest who is greater than his brethren” (Leviticus 21:10); this teaches that he must be greater than his priestly brethren in strength, in beauty, in wisdom, and in wealth. Aḥerim say: Wealth is not a prerequisite for selecting a High Priest, but from where is it derived that if he does not have property of his own that his brethren the priests elevate him and render him wealthy from their own property? The verse states: “And the priest who is greater [haggadol] than his brethren”; elevate him [gaddelehu] from the property of his brethren. In any event, there is a consensus that wisdom is a prerequisite for his selection.

(1) אתם ראיתם YE HAVE SEEN — It is not a tradition in your possession, not in written words do I send a message to you, not by means of eye-witnesses do I attest this to you, but you yourselves have seen אשר עשיתי למצרים WHAT I DID UNTO EGYPT — on account of many sins were they liable to Me for punishment before they came into contact which you, but I did not exact punishment from them except on your account (cf. Mekhilta d'Rabbi Yishmael 19:4:1). (2) ואשא אתכם AND I BARE YOU [ON EAGLES’ WINGS] — This happened on that day when the Israelites came to Rameses (the place where they all assembled on the night when they left Egypt) (Mekhilta d'Rabbi Yishmael 19:4:2), because the Israelites were living dispersed throughout the whole district of Goshen and in one brief moment — when they came there to set out and to leave Egypt — they all gathered together at Rameses. Onkelos translates ואשא as though it were [וְאַסִּיעַ [אתכם — viz., ואטלית יתכון “and I made you travel” (cf. the Targum on וַיַּסַע Exodus 15:22); he adapted the expression in a manner that is consonant with the respect due to the Most High God. (3) על כנפי נשרים UPON EAGLES’ WINGS — as an eagle which bears its fledglings upon its wings. Scripture uses this metaphor because all other birds place their young between their feet since they are afraid of another bird that flies above them, but the eagle fears none except man — apprehending that perhaps he may cast an arrow at it — since no bird can fly above it; therefore he places it (its young) upon its wings, saying, “Better that the arrow should pierce me than my young!” (Mekhilta d'Rabbi Yishmael 18:4:3). — “I, too”, said God, “did thus”: (Exodus 14:19, 20) “And the angel of God … journeyed etc…. And he came between the camp of Egypt etc.” … and the Egyptians were casting arrows and stone missiles and the cloud caught these (cf. Rashi on these verses). (4) ואבא אתכם אלי AND I BROUGHT YOU UNTO MYSELF — Explain this as the Targum does: “and I have brought you near to My service”. (1) ועתה AND NOW — if you will now take upon yourselves the observance of My commandments, it will be pleasant (easy) to you from now and henceforth, for every beginning is difficult (Mekhilta d'Rabbi Yishmael 19:5:1). (2) ושמרתם את בריתי AND KEEP MY COVENANT which I shall make with you regarding the observance of the Torah (cf. (Mekhilta d'Rabbi Yishmael 19:5:1). (3) סגלה means a cherished treasure, the same as (Ecclesiastes 2:8) “and treasures (וסגלת) of kings” — costly vessels and precious stones which kings store up. In the same manner shall ye be unto Me a cherished treasure more than other peoples (Mekhilta d'Rabbi Yishmael 19:5:2) . Now do not say that ye alone belong to Me and that I have no other peoples together with (besides) you, and what else, therefore, have I by which the special love I bear you can be made evident; this is not so, (4) כי לי כל הארץ FOR ALL THE EARTH IS MINE, but in My eyes and before Me they are as nought. (1) ואתם תהיו לי ממלכת כהנים AND YOU SHALL BE UNTO ME A KINGDOM OF כהנים — i. e. princes, just as you say, (II Samuel 8:18) “And the sons of David were princes (כהנים)”, which cannot denote priests since his sons were of the tribe of Judah and not of Levi, the priestly tribe. (2) אלה הדברים THESE ARE THE WORDS — these neither fewer nor more (Mekhilta d'Rabbi Yishmael 19:6).

(1) ומלכי צדק AND MELCHIZEDEK — A Midrashic explanation is that he is identical with Shem, son of Noah (Nedarim 32b). (2) לחם ויין BREAD AND WINE — Thus is done for those wearied through battle. He showed him (Abraham) that he bore him no malice for killing his descendants. The Midrashic explanation is that he (Melchizedek) thereby gave an intimation to him (Abraham) of the meal-offerings and libations which his descendants would offer there (in Salem which is Jeru-salem) (Genesis Rabbah 43:6).

(5) Now then, if you will obey Me faithfully and keep My covenant, you shall be My treasured possession among all the peoples. Indeed, all the earth is Mine, (6) but you shall be to Me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the children of Israel.” (7) Moses came and summoned the elders of the people and put before them all that the LORD had commanded him.

(1) ואתם תהיו לי ממלכת כהנים AND YOU SHALL BE TO ME A KINGDOM OF PRIESTS כהנים — i. e. princes, just as you say, (II Samuel 8:18) “And the sons of David were princes (כהנים)”, which cannot denote priests since his sons were of the tribe of Judah and not of Levi, the priestly tribe. (2) אלה הדברים THESE ARE THE WORDS — these neither fewer nor more (Mekhilta d'Rabbi Yishmael 19:6).