Podcasts about parashat yitro

**This week's essay is dedicated in memory of Rosa bat Shafia** The Torah in Parashat Ki-Tisa makes the following brief comment about Yehoshua, the closest disciple and trusted attendant of Moshe Rabbenu: ומשרתו יהושע בן נון נער לא ימיש מתוך האוהל – "…and his servant, the young lad Yehoshua bin Nun, did not budge from inside the tent" (33:11). Yehoshua remained in Moshe Rabbenu's tent, his study hall, at all times, without ever leaving. One of the commentators takes note of the fact that Yehoshua is referred to here as a נער , a term that normally denotes youth. If we make the calculation based on what we know about Yehoshua's life, it turns out that Yehoshua at this point was actually 56 years old. Why would a man this age be called a נער ? The answer is that the Torah here refers not to Yehoshua's age, but to his humility and desire to learn. Yehoshua was always learning from Moshe Rabbenu, even at an advanced age. He didn't grow "old" and set in his ways. He was open and receptive to new information, to criticism, to feedback, to challenges to his old assumptions. This is what made him Moshe's greatest disciple, and what made him suitable to succeed Moshe as the next leader of Beneh Yisrael . To see just how important a quality this is, let's go back several parashiyot , to Parashat Yitro. That parashah tells of Matan Torah , Hashem's revelation to our ancestors at Mount Sinai, but before it does, it first relates a story involving Yitro, Moshe's father-in-law. Yitro had belonged to a different nation, the nation of Midyan, but after hearing of the miracles that Hashem performed for Beneh Yisrael , Yitro came to join them. The Torah tells that Yitro observed how Moshe Rabbenu sat the entire day tending to the people's issues, singlehandedly resolving all their conflicts. Yitro urged Moshe to appoint other judges to shoulder this burden with him, so he would not have to deal with all the people's problems by himself. Moshe accepted Yitro's advice, and right away appointed a network of judges. The Torah presents this story before the story of Matan Torah to explain why Moshe was chosen for the role of bringing the Torah from the heavens to Beneh Yisrael – because he had the humility to listen, to accept feedback even if it was not pleasant – and even from an outside – to acknowledge that he could do things better. This is what made him the outstanding leader and teacher that he was. We naturally hate hearing negative feedback. We get very defensive when people criticize us. The reason is that we don't want to acknowledge that we do things wrong, that we have a lot to learn, that we need other people's advice and guidance. And so we reject it, convincing ourselves – and trying to convince the person giving the criticism – that we were right and they were wrong. But if we are going to excel, we need to be open to feedback, even negative feedback. Whether it's from a friend, a spouse, a parent, a coworker, or even, at times, a child, we mustn't be so quick to reject criticism. To the contrary, it is precisely by being humbly receptive to criticism that we can grow and improve ourselves. Many years ago, my father gave me one of my first speaking jobs, asking me to speak at se'udah shelishit every Shabbat during the summer in his shul in Deal. I was young and inexperienced, and I was very nervous. But I thought I did the job fairly well, and I received a good deal of positive feedback. But one Shabbat, after se'udah shelishit , a man – who was a prominent member of the community – asked me to sit down with him. He told me that my speech was one of the worst he had ever heard. He threw in a very nice compliment, but he went on and on about everything I did wrong. He said that I tried to be funny but I wasn't, that the devar Torah was not relatable, and that I kept talking about "the good old days" which was insulting. He went on and on for about ten minutes. When our meeting ended, I was almost in tears. I couldn't function for the next three days. I was so pained by his critique. Looking back many years later, I realize that most of what he said was correct. True, he spoke too harshly, and could have and should have done this differently, in a less brutal way. But in retrospect, I realized that I gained a great deal from his critique. It made me a better speaker. Let's not be afraid to be wrong. No person is perfect. No person gets everything right. It's ok if our spouse, our boss, our coworker, our friend, or somebody else finds fault in something we said or did. Instead of rejecting it, we should give the feedback serious consideration, take it to heart, and turn it into a learning experience – because this is exactly how we will grow and become greater.

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The Lord is on a mission to answer all our questions, to rescue us, and to wipe every tear from our eyes.  God is the one who writes the end of our stories, and the end of our stories is not death, but Resurrection. Now that is good news. The question is: what day are we on? There were three days between the death of Yeshua and the raising to life of Yeshua.  Sometimes we are in that in-between part. Not only that, but sometimes we are on the third day, and we may not even know it.  The rabbis saw all of the "Third Days" in the Scripture, from Hosea, to Jonah, to Esther, to Moses.  And they saw resurrection life in the Hebrew Bible.  Yeshua is the fullness of all the third days in the Hebrew Bible; That's how we know that "weeping may endure for a night, but joy comes in the morning."

Welcome to our humility series. Today we are going to explore the contrast of arrogance and the proper outlook. We know we should not be arrogant, showy, boastful people who take credit for our accomplishments and feel that we're special. That is Gaava , which should not be confused with something called the Rommemut HaNefesh/an uplifted soul, a feeling of how special I am. I come from good stock. I have Tzelem Elokim, I'm not an animal. I'm a human being. I have a certain royalty to me. That's not a feeling of Ga'ava . What's the difference? Ga'ava is I'm better than somebody else. Like it says of Hashem, Ki Ga'oh Ga'ah /He is arrogant bove the arrogant. His kiseh kavod is above the most arrogant of the wild beasts- the lion, the domesticated cow, the eagle. They're the most arrogant and Hashem is above them all. That's the term of Ga'avah . But there's another term used of Hashem, הַמֶּלֶךְ הַמְּרוֹמָם לְבַדּוֹ מֵאָז. /Hashem is the King that was uplifted alone from way back when. What does that mean? The Maharit, Rav Yosef of Trani and the Bet Aharon explain that this means that even before there was a world, where there was no one compare oneself to, Hashem was Ram . That's what we also have to be. I'm not great if I look at myself, where I come from and what my sources are and see that I'm royal. I'm not comparing myself to you. That's an inherent greatness and that is a prerequisite to having good Middot . Rav Yehezkiel Levenstein says that when a person has that feeling of Rommemut , he doesn't need to start looking down on others. He has an inherent greatness. He doesn't need to become great by pushing others down. The Elder of Kelm says that the force against the Jewish people is Amalek . What did Amalek do? We left Mitzrayim b'Yad Rama/with an outstretched hand, with Rommemut They were like a bubbling bath. They were on the top of the world. But along came Amalek, and like a person that jumps into the bubbling bath, cooled them down, didn't let them feel their Rommemut , or feel how special they were. Amalek wanted to take away the feeling of Beni Bechori Yisrael. That's what Amalek came to do. So how do we fight off Amalek? Says the Elder of Kelm, וכאשר ירים משה ידו, :Moshe Rabbenu lifted up his hands and כשישראל נושאים לבם לאביהם שבשמים, the Jewish people lifted up their hearts. He says this means שהתחזקו ברוממות נפשם they strengthened themselves in the exaltedness of their souls. And they looked and had they honor then V'gavar Yisrael. He adds that later Amalek was Haman, who also tried to break the Jewish people, להכניע רוממות הנפש מישראל, to break that exaltedness. But it didn't work. How did we fight back? לא יכרע ולא ישתחוה, Mordechai would not bend, he would not bow. We have to realize that this is not just about Amalek the person or Haman the person. Bereshit 6, 5 says וְכָל יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל הַיּוֹם: / The Yetzer of his heart said only bad all day . So simply it means that all day the Yetzer Hara is giving you bad ideas of what to do. The Nefesh HaChaim, in Shaar 3,Perek 8 says this means that the Yetzer Hara's trick is to say all day to you, You are no good. He wants to break you. He wants to make you feel shafal . And once he breaks you, you'll do anything. You need to have Rommemut HaNefesh. But part of his ploy is to make you think that being shafal/ being lowly is how you're supposed to feel. The Imrei Emet says something unbelievable about the words רק רע כל היום The last letter of רק is ק The last letter of רע is an ע . The last letter of כל is ל . The last letter of היום is מ , which spells עמלק Amalek. We all have an Amalek inside of us that wants to tell us all day, " You're no good. " But don't think that's Anava . It's Shiflut . And the Nefesh HaChaim in Shaar א perek ד וזאת תורת האדם כל איש ישראל אל יאמר בלבו ח"ו This is the Torah of the human being, to ant Jewish person, Don't say in your heart, Who am I? What's my strength? What's my power? What can I do? Who am I? " No, you have to realize, he says, and put steadfast in your heart. Every deed, every speech, every thought that you do every second of the day has impact. ומה רבו מעשיו ומאד גדלו ורמו. How great are your deeds! How powerful they are! Rabbi Ades once said, Imagine a man sitting in front of the control tower with all kind of buttons and levers, and that's the place where they hit the button to launch a nuclear attack. Will he sit there and they'll say, " Who am I? What am I? What can I do? " It's not about you, it's about what you connected to, where you're positioned. You're a Jewish person! Your soul came from beneath the Kiseh Hakavod. You're powerful. And this is throughout all our writings. Mesilat Yesharim chapter 19, when talking about praying for the Bet Hamikdash to be built, says, "if a person says, מִי אֲנִי וּמָה אֲנִי סָפוּן שֶׁאֶתְפַּלֵּל עַל יְרוּשָׁלַיִם What am I? What's my value? I'm going to pray for Yerushalayim? My prayers are going to cause the Galut to come and the Yeshua to happen? And he says, Yes. The answer is Man was created alone, because everyone has to say, בִּשְׁבִילִי נִבְרָא הָעוֹלָם" I am the only one to pray for the churban. I am important. I'm the only person in the world. We have to walk around with these feelings of Rommemut HaNefesh . The Sefer Kol Mevaser on Parashat Yitro quotes Rav Bunim of Peshishcha who said, Every Jew has to have two pockets . In one pocket, it should say, " בשבילי נברא העולם / For me the world was created And in the other pocket should say אנכי עפר ואפר , /I am but dust and ashes If you're getting a little too carried away, remind yourself I am but dust and ashes And if you're getting a little down, you have to take out the בשבילי נברא העולם / For me the world was created. It's a balance. You have to have both. So much so that Rav Hutner brings down in that in the Gemara in Masechet Rosh Hashana 26 B, there's a discussion of How the shofar of Rosh Hashanah is supposed to be. Should it be bent or should it be straight? One opinion says, כמה דכייף איניש דעתיה / the more you bend yourself in humility, the better it is And another opinion says, No כמה דפשיט It's better to be straight. What are these two approaches? Rav Hutner, in his sefer on Rosh Hashanah, Maamar 15 says that, yes, there's a concept of bending yourself. That's important. It's Rosh Hashanah. There's Kabalat Ohl Malchut Shamayim. accepting the yoke of God's kingdom. I am going to humble myself and bend myself. But that could be dangerous. We don't want you to feel like you're a piece of dirt. So the other side is, you have to stand up straight, stand with your head high and say, I belong to the army of Hashem. I'm a proud card-carrying Jew. That's not a contradiction to Anava . You can know who you are, know your family, know your roots, know your greatness. And at the same time, after all that, you say, but did I do it? It's a gift that Hashem gave me. It's the car that God gave me to drive. It's not my car, its all His gifts. It's the talents that God gave me. Anava doesn't mean walking around lowly. That's the Yetzer Hara talking to you. When you walk around feeling down and low and it's not allowing you to produce, then you know it's coming from that Rak Rah Kol HaYom. You have to see what it's producing, what it's causing. He wants to break us. And that's why we sometimes think that it's the Yetzer HaTov saying, " You have to be humble. You have to be xyz.." No. You are great. And there's nothing wrong with saying you're great. And there's nothing wrong with saying Bishvilli Nivrah Olam . There's nothing wrong with saying Banim Atem Hashem Elokechem I once asked one of the gedolim, Rav Berel Povarsky, what a healthy person that's feeling depressed should do. And he said, " What should you do? You say the Beracha Ohev Amo Yisrael- God loves you. You're part of the Jewish people. The Creator loves you." Those are the thoughts that a Jewish person has to have. Rav Haskel Levenstein says, the more Rommemut you have, the better your Middot will be, the less you'll be brought down, the less you'll be stuck over pettiness and silliness. Rav Ades says he was once on a plane, looking out the window at all the cars in the parking lot getting smaller and smaller and smaller. What happened? Who was shrinking all the cars? Of course, he was saying that in jest. The cars didn't get smaller, he said. I got higher. And when you lift yourself up, you see that all the things that are seemingly important, that people get busy with, are really small. You lift yourself up and the challenges disappear. Rav Yerucham Levovitz once said, " How many people have to go for therapy to get out the sandbox and stop playing in the sand? How many people have to go therapy to stop playing with their dolls? How'd you stop?" The answer is, You matured. You grew up, you became uplifted. It says in HaAzinu Devarim 32,2 thar the Torah is compared to a wind that blows through the grass, and just like the wind strengthens the grass and makes it grow, it lifts you up, it makes you greater, it makes you above. Now, someone might say, and again, the Yetzer Hara talking, "what do you mean? Ma Anu, We say every morning, what are we? Ma Hayinu/What's our life? Ma Hasdenu/What's our kindness? Ma Sidkatenu/What's our righteousness? Ma Yeshuatenu/What's our salvation? Ma Kohenu/What's our strength? And we go on..: and we say, רוֹב מַעֲשֵֹיהֶם תֹּהוּ וִימֵי חַיֵּיהֶם הֶבֶל לְפָנֶיךָ It's hot air, man is nothing more than an animal… it sounds horrible, But you have to continue. Now we go into a whole different story לְבַד הַנְּשָׁמָה הַטְּהוֹרָה שֶׁהִיא עֲתִידָה לִתֵּן דִּין וְחֶשְׁבּוֹן לִפְנֵי כִסֵּא כְבוֹדֶךָ: We're Your nation the the children of Your convenant, of Avraham Yitzhak and Yaakov, that You love them and You're happy with them. And we're called the Yisrael Yeshurun, and therefore we have to be thankful and praise You and bless You, אַשְׁרֵינוּ מַה טּוֹב חֶלְקֵנוּ וּמַה נָּעִים גּוֹרָלֵנוּ וּמַה יָּפָה יְרֻשָּׁתֵנוּ: How lucky we are, how fortunate we are, We come to shul in the morning and we stay late at night and we say, Shema Yisrael.. what a positive switch. You can't get stuck in the What are we?Of course there is truth to that. What is our strength? And what is our abilities? But we have a Neshama, and that gives us Rommemut. These are the thoughts that we have to have. And they're not contrary to Anava.

Rabbinic Intern Nico Losorelli's Shabbat Sermon at Temple Beth Am, Los Angeles, February 14, 2025. (Zoom) Special Guest: Nico Losorelli .

In this week's parasha , Yitro exclaimed, " Now I see how great Hashem is, ' כי בדבר אשר זדו עליהם '" Rashi explains that Yitro recognized how Hashem made the Egyptians suffer in the very same way they had tormented the Jewish people. He knew that the Egyptians had drowned Jewish babies, and now, at the miracle of Kriyat Yam Suf , they perished through drowning as well. It had been 80 years since they threw those infants into the river. By this time, many had already forgotten that painful period—but Hashem never forgets. Yitro was amazed at the precision of divine justice. Every action a person takes is accounted for. This world is not a free for all. Though the world may appear as if people can commit terrible deeds without consequence, that is an illusion. Nothing goes unnoticed by Hashem. However, if reward and punishment were too obvious, free will would no longer exist. Hashem, in His infinite wisdom, ensures that every action is repaid—whether for good or for bad—but in a way that does not remove our ability to choose. A person may receive a reward for something he did 20 years earlier, just as we see the Egyptians being punished 80 years after their crimes. Of course, we know that the ultimate reward for any mitzva is reserved for the Next World. However, Hashem often grants dividends in this world as well. At times, Hashem allows us to see clear connections between our actions and their outcomes, knowing that these isolated cases will not disrupt free will. When we do recognize these connections, it strengthens our emunah and reminds us how much Hashem values and records every deed. Last year, a group of people traveled to Israel with the goal of giving chizuk to soldiers. While there, they met a soldier who had been injured in battle. As he spoke with them, he shared his struggle—he was trying to get married but had no way of affording a wedding. He had no relatives who could help, and the financial burden seemed impossible to overcome. Two generous individuals on the trip immediately took it upon themselves to cover the entire cost of his wedding. They gave enough for a beautiful celebration, and they had the zechut of establishing a home in Klal Yisrael. The rabbi leading the group was deeply moved by their generosity. He also knew that both of these men had daughters they were trying to marry off. He told them, "Be'ezrat Hashem, in the zechut of helping another Jew get married, may Hashem bless you to marry off your own daughters." Fast forward one year—just last week—and both of these men celebrated the weddings of their daughters. Not only did both daughters get married, but their weddings took place on the exact same night, down the block from each other. Had their weddings been even months apart, it would have been enough to see Hashem's hashgacha rewarding them for their act of kindness. But the fact that their weddings happened at the same time, practically next door to each other, was a clear hashgacha peratit that Hashem was paying them the dividends for their generosity. So many things in our lives happen as a direct result of our deeds, but most of the time, we do not recognize the connections. As we see, sometimes the results of an action take place 80 years later, and sometimes just one year later. Sometimes they happen instantly, and sometimes not until the Next World. Either way, it is enough for us to know that everything we do matters. Hashem loves us and wants only the best for us. The more good we do in this world, the greater our eternal happiness will be. Shabbat Shalom.

Parashat Yitro

In this week's Shabbat message, Rabbi Nickerson shares the not-often-thought of origins of Valentine's Day and invites us to reflect on the origins of our core Jewish values from this week's Torah portion Parashat Yitro. These core principles such as dignity, healthy disagreement, loving kindness, and responsibility guide our community through challenging times and inspire action to repair the world. Each week, a member of the clergy offers their personal perspective on a topic of their choice, such as the week's Torah portion, a Jewish holiday, ritual, custom, or history. Facebook: Wilshire Boulevard TempleWebsite: wbtla.orgYoutube: Wilshire Boulevard TempleInstagram: wilshireboulevardtemple

Parashat Yitro 5785 - Message du Rav avant Shabat by Rav David Touitou

Parashat Yitro - Yitro's Advice by Rabbi Avi Harari

Parashat Yitro recounts one of the most pivotal events, if not the most pivotal event, in Jewish history—the giving of the Torah at Har Sinai. The Midrash famously teaches that before giving the Torah to Beneh Yisrael, Hashem first offered it to the other nations. He approached the descendants of Esav, who inquired about its contents. When Hashem told them that the Torah includes the command, "Lo Tirsah"—"You shall not murder," they declined, as violence was ingrained in their way of life. Next, Hashem turned to Yishmael's descendants. Upon hearing that the Torah forbids theft—"Lo Tignob"—they, too, rejected it, unable to commit to such a moral standard, refraining from theft. Hashem then went to Amon and Moav. When they asked what the Torah commanded, Hashem told them, "Lo Tinaf"—"You shall not commit adultery." They, too, refused, unwilling to accept such a limitation, as they were accustomed to engaging freely in illicit relationships. Hashem then offered the Torah to Beneh Yisrael, who unlike the other nations, accepted the Torah unconditionally, without asking any questions. The Midrash's account requires explanation. The prohibitions of murder, theft, and adultery are not unique to the Torah. They are already included in the Sheva Misvot Beneh Noach – the seven "Noachide Laws," universal commandments given to all of humanity. Whether or not Esav, Yishmael, Amon, and Moav accepted the Torah, they were still bound by these prohibitions. If so, why does it matter that they rejected the Torah? The answer lies in the profound difference between observing these basic moral prohibitions and fully embracing the Torah's rigorous ethical and spiritual expectations. The command of "Lo Tirsah" does not only prohibit taking a life. It also forbids embarrassing someone in public, which is akin to murder. It means we must not "kill" our time by engaging in wasteful, vain activities. It even extends to preserving objects of value and not destroying them unnecessarily, because destruction is, in a sense, a form of "killing." Similarly, "Lo Tignob" is not just about theft of money or possessions. Wasting another person's time is a form of theft. Depriving someone of sleep by making noise at night is also stealing. Even redistributing wealth unjustly—such as in the story of Robin Hood, or in the style of communism—constitutes a violation of this prohibition in Torah law. Finally, "Lo Tinaf" likewise extends beyond the specific prohibition against forbidden intimate relationships. The Torah demands a higher level of modesty (Seniut), governing the way we dress, the way we speak, and even what we choose to see or expose ourselves to. This is what distinguished Beneh Yisrael from the other nations. Even if the other nations were willing to abide by basic moral codes, they would never commit to the all-encompassing ethical and spiritual framework that the Torah demands. Beneh Yisrael, however, accepted these lofty expectations without hesitation, embracing not just the specific prohibitions, but the especially high standards of sanctity and self-discipline that Torah life requires. As the Jewish people, we are held to a higher standard. Accepting the Torah means committing ourselves to a life of holiness and moral refinement. This is both a privilege and a responsibility. As Hashem's beloved nation, we must always remember that our actions reflect the divine mission entrusted to us. Whether in business, in speech, in dress, or in our treatment of others, we must uphold the elevated standards of Am Yisrael – and feel honored and privileged to conduct ourselves in a special manner befitting Hashem's beloved people.

Parashat Yitro describes a situation that is quite common – a father-in-law giving his son-in-law unsolicited advice. Yitro – the father of Moshe Rabbenu's wife, Tzippora – observed how Moshe sat all day as the people lined up to consult with him, specifically, to resolve their disputes. This worried Yitro, who warned Moshe that such an arrangement could be harmful to Moshe. He therefore advised Moshe to appoint judges who would help him shoulder this burden of responsibility. They – not him – would advise the people, and only the more difficult questions would come to Moshe for him to decide. Notably, Moshe accepted Yitro's advice, and appointed a network of judges. Seeking advice is critically important. Somebody who doesn't seek advice, who always acts upon his own thoughts and decisions, is living in an island in his own head. If a person thinks he's smarter and knows better than everyone else is, in all likelihood, a fool. However, we must be very careful when seeking advice. For one thing, we need to exercise discretion, and not allow ourselves to take advice from everybody and anybody. Too many people offer "drive-thru" advice, just blurting out recommendations and suggestions without knowing anything about us, or about the situation. Telling someone to get married at a young age because "the finances will work out, don't worry," without knowing anything about the person's situation, is not necessarily great advice. The same goes for advice about what career to pursue, what schools to enroll one's children in, and so on. "Off-the-cuff" advice given by somebody who doesn't have much knowledge about the person he or she is advising should be taken with a healthy dose of skepticism. But there is also a more fundamental concern when it comes to advice, one which is developed by Rav Shlomo Wolbe, in a fascinating passage in Aleh Shur . Rav Wolbe laments the practice that many people have to immediately turn to a friend whenever they encounter any sort of question, whenever they are uncertain about how to proceed. This habit, Rav Wolbe writes, prevents a person from becoming wise. The proper approach is to first analyze both sides of the question, weigh the pros and cons of each option, and then reach a decision. Afterward, one should bring his question, and his decision, to his fellow to receive his advice. If a person never develops the skill of decision-making, of reaching his own conclusions, then he will never live an authentic life. He will instead be living the life that other people tell him to live, without actualizing his unique potential and being the unique person that he's supposed to be. Significantly, Yitro began his advice to Moshe by telling him the following: והזהרתה אתהם את החוקים ואת התורות, והודעת להם את הדרך ילכו בה, ואת המעשה אשר יעשון. You shall warn them of the statutes and the laws, and you shall inform them of the path they should follow, and the actions that they should perform. (18:20) Yitro was concerned not only about Moshe's wellbeing, but also about the nation asking him for too much advice. He was worried about Moshe working too hard – but also that the people were coming to him right away with their problems, without first trying to work it out themselves. Therefore, his advice to Moshe was not only to appoint others to assist him – but also to instruct the people, to impart to them knowledge and wisdom, to explain to them how Hashem wants us to live our lives. This will encourage them to first look for the answers themselves before seeking advice. As we mentioned earlier, it is vitally important to get advice, to be open-minded, to recognize that we don't have all the answers, and that we can often benefit from other people's experience and perspectives. At the same time, however, we need to be careful not to outsource our lives, not to leave all our decisions in the hands of people who don't really know us and what we're going through. In a famous pasuk in the Book of Mishleh (19:21), King Shlomo teaches, רבות מחשבות בלב איש, ועצת ה' היא תקום – "There are many thoughts in a man's heart, but it is the counsel of G-d that will prevail." The common understanding of this pasuk is that as much as we plan and strive to do certain things, ultimately, it is the will of Hashem that materializes. Rav Wolbe, however, offers a deeper explanation of this pasuk. He explains that we have many "thoughts," many different ideas, questions about whether we should do X or Y. But more often than not, we know what עצת ה' is, what it is that Hashem wants of us. When we sort through the various מחשבות , the many different thoughts and ideas, it is not difficult to determine עצת ה' , the right decision to make, the right thing to do. Very often, when we face some uncertainty, we actually know the answer. It's just a matter of being honest with ourselves and recognizing what Hashem wants of us. As important as it is to be open to advice – it is no less important to know when we don't need advice, and when we need instead to listen to the עצת ה' , to have the strength and conviction to do what we know we should do.

Chidush on parashat Yitro from Rabi Shalom Mekaminka by Rabbi Benjamin Lavian

Rabbi Rebecca Schatz's Shabbat Teaching at Temple Beth Am, Los Angeles, February 8, 2025. (Youtube/Zoom)

When a person hears an amazing story about how Hashem saved someone from his problem, it's supposed to give him chizuk to realize how fortunate he is that he also has Hashem who could help him from his problem as well. People have said, however, that hearing these kinds of stories can have the opposite effect on them. It makes them feel worse that everyone else gets help for their problems, but those kinds of stories never happen to them. They want to feel encouraged, but it's hard for them. They are asking for advice on how to improve their attitudes. First of all, every Jew has a responsibility to believe in and hope that Hashem will save him from his problem. When a person knows he has an obligation to do something, it is easier to get himself to do it. But whether or not we hear a story about Hashem saving someone else with a similar predicament, we must strengthen ourselves to constantly hope and pray to Him to help us and believe that He can do it in an instant with ease, no matter how difficult things seem to be. When we hear of Him doing it for others, we should take the lesson that Hashem is capable of helping, and He does help, and it should encourage us to pray even more. Furthermore, when a person hears about a salvation from Hashem, he has an extraordinary opportunity to do a great avodah. The Tiferet Shlomo in Parashat Yitro writes, there is a special service in thanking and praising Hashem when He saves others. The pasuk tells us, when Yitro heard about what Hashem did to save the Jews from Mitzrayim and at Kriyat Yam Suf, he praised Hashem for saving them, even though He was not part of that salvation. This is a beautiful midda, to be able to appreciate what Hashem does, even though we are not the ones being saved. Our job in this world is to bring glory to Hashem, and this is one of the ways to accomplish that. To thank Hashem for salvations that He brings others is a pure praise, just appreciating Him without ulterior motives. Says the Tiferet Shlomo, this is why the Torah mentions these words of Yitro, to praise Him for doing such a beautiful avodah. Whenever a person praises Hashem, it brings glory to Him. The more difficult it is to praise, the more precious the praise becomes. To thank Hashem when we receive open good is very valuable. It shows that we recognize that the blessing came from Hashem. But to thank Him for someone else's salvation is much more difficult. And to thank Him when that person himself is going through hardship is even more difficult. Take for example somebody who was having difficulty getting married and hears a story about Hashem's Hashgacha Peratit in bringing someone else who was also having difficulty their zivug. To thank Hashem for that is worth so much more. There are people who are able to thank Hashem even during their most difficult times. I was recently visiting a mourner during his shiva, and he was telling a rabbi there about how thankful he was to Hashem for doing certain things to make the death easier on his relative. This was a very big tragedy of the relative passing at a young age, yet the mourner was finding ways to praise Hashem. The rabbi listening to this told the mourner, you can't imagine how much nachat ruach you are bringing Hashem at this moment. Instead of complaining and being bitter, you are praising Him. The more difficult it is to praise, the more valuable it becomes. So if someone has been feeling bad about hearing of others getting salvations, he should utilize the opportunity going forward to thank and praise Hashem for the salvations that He brings His children. And if it's hard to do, it's even more valuable.

Many years ago, a father brought his son before his bar-mitzvah to meet a certain Hassidic Rebbe. The Rebbe, to the boy's astonishment, turned to him and asked if he was a sports fan. “Sure,” the boy replied. “I follow baseball.” “What team do you root for?” the Rebbe asked. “The Brooklyn Dodgers.” The Rebbe then asked the boy if he ever attended a Dodgers game. “Of course,” the boy said. “Actually, my father took me to a game just a few days ago.” The Rebbe asked what happened in the game. “It was a terrible game,” the boy said. “By the seventh inning, the Dodgers were losing 10-0, so we just left. There was no reason to stay.” “I see,” the Rebbe said. “But what about the Dodgers players? Did they also leave?” The boy giggled. “Of course not. They need to stay and play the whole game. I'm just a fan, so I can leave whenever I want.” The Rebbe smiled. “You're becoming a bar-mitzvah, which is very exciting,” the Rebbe explained. “Once you become a bar-mitzvah, you're a member of the team. And you know what that means? It means that you can't leave during a ‘bad game.' “Every baseball player knows that not every game is going to be good. It's not always going to go well. But he has to show up and play his hardest even when his team is losing 10-0 in the seventh inning. And the same is true about being a member of Am Yisrael 's ‘team.' We have to stick with it even it's hard. We can't just leave and give up when things get difficult or complicated.” Parashat Mishpatim continues the description of the events of Matan Torah , which began in last week's parashah , Parashat Yitro. Surprisingly, the Torah interrupts the story of Matan Torah with a series of detailed and intricate laws, dealing mainly with situations of civil disputes. We find in this parashah laws regarding theft, damages, accidental murder, fights that break out between people, people who physically assault their parents, items that one borrowed or was asked to watch and which were lost, and helping one's enemy who is struggling with his cargo. Why does this series of laws interrupt the exciting, dramatic narrative of Matan Torah ? The Rabbis teach that as Beneh Yisrael stood at Mount Sinai to receive the Torah, they were in a state of perfection. They had been fully cleansed of all spiritual impurities. Even physically, they were cured of all illnesses, and healed of all injuries. They were also completely unified, with no fighting or tension between the people. Hashem wanted to teach them that the Torah they were now receiving is binding not only in a state of perfection, but also in a state of imperfection. The Torah governs our lives even when our lives get very complicated and very difficult. It guides us even in unfortunate situations of theft, even when people are in a fight, when property gets damaged, when children rise up against their parents, when things go terribly wrong. I don't know anyone who isn't fighting a battle of some kind. Some deal with a medical issue. Some struggle with a child or several children. Some have difficulties in their marriage. Some can't pay their bills. Some are in a fight with family members, neighbors, business associates, or others. And some are dealing with several of these kinds of problems simultaneously. It is for this reason that the story of Matan Torah is interrupted by the mishpatim , the section of civil laws. The complications of life are an integral part of Torah life. The Torah was not given only for a perfect reality. It was given to empower us to overcome even very imperfect realities, to grow and achieve even when we struggle and face difficult challenges. We must “play” every “inning” and every “game,” even the “games” that aren't going well. We must never break down or despair when we face challenges. We must firmly believe that Hashem has sent us these challenges for us to overcome, and that He has given us the strength to overcome them. We are privileged to “play” on the greatest “team” in the world, and this requires us to keep going even on bad days. Let us respond to all our struggles with faith and conviction, realizing that Hashem has given us what it takes to meet every challenge that He sends our way.

from Mysteries of Art & Spirit (February2, 2024; Parashat Yitro, Exodus 18:1-20:23)

In this week's parasha Yitro, we read about Matan Torah . The Gemara says, the Torah begins and ends with chesed . In the beginning it speaks about Hashem doing chesed with Adam and Chava, and in the end it speaks about Hashem doing chesed with Moshe Rabbenu. Chazal tell us, the world could only exist with the Torah, and for the 26 generations before Matan Torah , Hashem sustained the world purely on chesed. And thus we have a mizmor thanking Hashem with the words כי לעולם חסדו twenty six times, corresponding to those twenty six generations. When a person does chesed , he is emulating Hashem and fulfills one of the 613 mitzvot . The Chafetz Chaim writes in his sefer Ahavat Chesed that people need to cling to the mitzvah of chesed, which helps arouse so much heavenly mercy. Even after the zechut of our Avot runs out, the zechut of chesed will continue carrying us to the days of Mashiach . There are times when Hashem calls upon a person to be involved in chesed 24 hours a day, 7 days a week. The job may not appear appealing or glamorous but that just makes it even more valuable. This happens when Hashem gives a person a special needs child to raise. He is making a very special request from the parents, a unique chesed opportunity. When someone is actively involved in a chesed organization, it's a great mitzvah. But there, there is recognition and fanfare involved. When a person is doing chesed in his own home with no appreciation and no fanfare, the zechuyot are infinitely greater. The Novominsker Rebbe, zatzal, said, parents of these children can reach levels that others are not capable of reaching, especially because of their constant nisayon and their need to have patience and good middot and mesirut nefesh all the time. The parents have to realize how much kedusha is involved in the chesed they're doing with their child. Chazal tells us, אל תקרי בניך אלא בוניך - the children are the ones who build the parents, and that is especially true of special needs children. Chana prayed for so many years to have a child, and when she finally had one, she dedicated him to the service of Hashem from a very young age. He was brought to Eli HaKohen in the Mishkan to be קודש לה ' . Chana never heard compliments about her child from her neighbors. She never walked out in the streets with him, proudly holding his hand. She did not make birthday parties for him, or have the joy of just playing with him. Her child was קודש לה '. And the same can be said of special needs children. Their mothers do not proudly wheel their carriages in the streets. These children don't talk like other children. They don't interact like other children. Nobody compliments the parents on their child's achievements. Other people may even be afraid to approach the parents of these children. These children are completely קודש לה ' . Rabbi Yitzchak Zilberstein wrote in a letter, the same way that the prayers of Chana protected the Jewish people all the way until today, so too every Jewish mother with a special needs child who does her job faithfully l'shem shamayim just because it is the will of Hashem. She is a student of Chana and her prayers as well have so much power. The Gemara tells us one of the greatest Tanaim , Rabbi Yochanan ben Gudgeda, had children that were born deficient. Every one of his sons were deaf. His daughter, as well, gave birth to two children who were both mutes. How did the Rabbi accept his lot in life? He did the very best he could to make his children the greatest they could be and all of them, in one way or another, benefited Klal Yisrael. His daughter followed his example and raised her children the same way. She used to bring her children every day to the Bet HaMidrash and, at one point, they were miraculously healed and found to know the entire Torah. Even if it appears that the special needs child does not understand what the parent is telling him, his neshama is listening and understands everything. The job may not be glamorous but it's a chesed at the highest level and will be rewarded greatly. If the parents are able to be patient and take care of the child with love, they are doing their job the best way possible. To get the child at ten years old to learn how to tie his shoes or to learn how to put his shoes on is a great accomplishment. If the parent taught their child at age twelve how to button his own shirt, that's a major accomplishment. All of their toil and heart and soul and money invested is kodesh kodashim . One of the merits needed to produce the geula is chesed and the parents of these children are contributing a large chunk of it. In the future, these children are going to give their parents so much nachat by telling them how much they accomplished every second they were taking care of them. Shabbat Shalom.

Parashat Yitro - Relationships by Rabbi Avi Harari

This Shabbat, we read Parashat Yitro which contains the story of the giving of the Torah and the 10 commandments. In this episode, Rabbi Dobrusin discusses a beautiful custom concerning the reading of the 10 commandments during the synagogue service. 

After the Torah told of Beneh Yisrael's departure from Egypt, it spoke of their experiences in the desert. It described the great miracles performed for them, showing us how G-d cared for our ancestors and ensured their sustenance and protection. All these stories were leading to what we might call the “crescendo,” the purpose for which Beneh Yisrael left Egypt – their receiving the Torah at Mount Sinai. We find, however, one section which seems out of place. Just prior to the story of Matan Torah, the Torah found it necessary to tell us about the arrival of Yitro, the father-in-law of Moshe Rabbenu. The Torah goes into great detail, informing us of the great honor with which Moshe and the other leaders welcomed Yitro, and of how Yitro assisted Moshe by advising him to establish a network of judges. Why is this narrative included as part of the Torah's presentation of the events that led to Matan Torah? Why is this story significant enough to be mentioned just prior to the Revelation at Sinai? Rav Leibele Eiger (Poland, 1818-1888), in Torat Emet, explains that this story is told to teach us that nobody should ever despair. Yitro was a pagan priest, and the Sages tell that he explored and practiced every form of idolatry before finally arriving at the belief in the one, true G-d. His arrival, and his acceptance by Beneh Yisrael, teaches us that it is never too late for a person to embrace the Torah. Once Yitro made the decision to join Beneh Yisrael, his idolatrous past did not matter. He did not say to himself, “Why should I bother? They have been part of this religion since the days of Abraham, Yishak and Yaakob. It's too late for me. I'm from a pagan background, and I've always been a pagan. I was even a priest! I can't suddenly come now, at my age, and join them!” Yitro did not think this way. Because once he decided to embark on this new journey, he was warmly accepted and embraced. This is the critically important message that the Torah wished to convey to us before telling us about Matan Torah. It wanted to teach us that it is never too late to accept the Torah. No matter how old we are, and no matter what we've done in the past, we are still encouraged to “come to Sinai,” to commit ourselves to the Torah, and build a relationship with Hashem. There is also an additional lesson we learn from Yitro. The opening verse of Parashat Yitro describes Yitro as “Kohen Midyan,” which is commonly translated as “the priest of Midyan.” Indeed, Yitro was a pagan religious leader. However, Rashi, commenting to the first instance of the word “Kohen” in the Torah (“Admat Ha'kohanim” – Bereshit 47:22), writes that sometimes, this word denotes prominence and prestige, and not a position of leadership. Importantly, Rashi cites the verse in our Parasha – “Kohen Midyan” – as an example of where “Kohen” is used to mean distinction, as opposed to religious leadership. According to Rashi, then, the Torah here emphasizes that Yitro was a distinguished person, who enjoyed wealth and prestige. And, several verses later in our Parasha (18:5), the Torah states that Yitro came “El Ha'midbar” – “to the desert.” Rashi comments that the Torah speaks in praise of Yitro, who “sat in the glory of the world” – with wealth and honor, and gave it all up to join Beneh Yisrael in the barren desert. Yitro, the “Kohen,” enjoyed material comforts and prestige, but he decided to sacrifice it all to come to the desert. Yitro shows us that in order to accept the Torah and be part of G-d's treasured nation, one needs to make sacrifices. One cannot expect to commit himself to Torah without giving up some comforts, conveniences and luxuries. Of course, we are not expected to live in a “desert,” with only our bare necessities, as our ancestors did for forty years. We are, however, expected to make sacrifices, just as Yitro did. Torah life is exceedingly rewarding, but we must be prepared to put in the work, to exert effort, and to make sacrifices. The story of Yitro is told before Matan Torah to remind us that in order to fully commit ourselves to Torah study and observance, we must be prepared to give up certain comforts and conveniences in exchange for the unparalleled joy and privilege of serving our Creator.

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To follow along with this study, visit: https://www.sefaria.org/sheets/465184?editor=1 Yitro, Yithro, Yisroi, Yisrau, or Yisro (יִתְרוֹ‎, Hebrew for the name "Jethro," the second word and first distinctive word in the parashah) is the seventeenth weekly Torah portion (פָּרָשָׁה‎, parashah) in the annual Jewish cycle of Torah reading and the fifth in the Book of Exodus. The parashah tells of Jethro's organizational counsel to Moses and God's revelation of the Ten Commandments to the Israelites at Mount Sinai. The parashah constitutes Exodus 18:1–20:23. The parashah is the shortest of the weekly Torah portions in the Book of Exodus and is also one of the shortest parashot in the Torah. It is made up of 4,022 Hebrew letters, 1,105 Hebrew words, and 75 verses. To support Eliyahu Jian's work, visit vitaltransformation.org/donate Got a question? Click here to submit a form with your question and Eliyahu will respond to your email as soon as he can! — eliyahujian.com/contact For nearly three decades, Eliyahu Jian has been guiding men and women through the process of strengthening their relationships, improving their businesses, and embracing healthier lifestyles while connecting to a higher power and purpose. Eliyahu's roles have included coaching CEOs, investment fund managers, entrepreneurs, and leaders from every walk of life. "How we feel today and every day is a choice. What will you choose to create in your life?" - Eliyahu To rediscover your spiritual path, visit eliyahujian.com/store to schedule a session OR email info@eliyahujian.com for a FREE consultation. - Healing Session - Business Coaching Session - Relationship Coaching Session - Soul Reading - Astrology Chart Session We can not do this without YOU! To join the online community, visit vitaltransformation.org • Click here to subscribe: youtube.com/EliyahuJian/?sub_... • To watch past + future Tikkuneh Zohar classes, visit www.youtube.com/watch?v=PpBcz... • Click here to watch another video: youtube.com/EliyahuJian For important info and weekly updates, subscribe to the weekly email list by visiting eliyahujian.com, scrolling all the way down to the bottom left, and entering your email! Follow Eliyahu Jian: • Instagram: www.instagram.com/eliyahujian... • Twitter: twitter.com/eliyahujian • Facebook: www.facebook.com/eliyahujian Follow Vital Transformation: • Instagram: www.instagram.com/vital_trans... • Twitter: twitter.com/TransformVital • Facebook: www.facebook.com/vitaltransfo... Eliyahu Jian: "I don't take myself too seriously and I like to make people laugh and help them choose joy and happiness. I like to simplify spirituality and make it more accessible. I translate profound spiritual wisdom into practical, everyday advice that empowers people to live their happiest and most fulfilled experiences."

Parashat Mishpatim presents a long series of laws, involving mainly interpersonal relations. We find here, for example, the prohibition against speaking insensitively to a widow or orphan, the responsibility to compensate for damages which one caused, laws governing liability for damages to people's possessions with which one is entrusted, and so on. This Parasha begins with the words "Ve'ele Ha'mishpatim Asher Tasim Lifnehem" – "And these are the laws which you [Moshe] shall place before them." Rashi notes that this verse, unusually, begins with the letter "Vav" ("Ve-"), which means "and." As we were all taught in school, a new section should not begin with the conjunction "and." Rashi explains that this letter is very significant, in that it connects the laws of Parashat Mishpatim with the laws mentioned at the end of the previous Parasha, Parashat Yitro – specifically, the Ten Commandments. The Torah connected these two Parashiyot with the letter "Vav," Rashi explains, to teach us that just as the Ten Commandments were pronounced at Sinai, the laws in Parashat Mishpatim were likewise transmitted to our ancestors at Mount Sinai. If we would be asked what makes us "religious," to put together a "resume" affirming our religiosity, we would probably include things such as Shabbat observance, eating only kosher, adhering to the laws of Taharat Ha'mishpaha (family purity), Halachically-appropriate attire, and praying three times a day. Certainly, these are crucially important components of a religious life that must be included in this resume. But there are many other things that are no less integral to a religious resume. Being courteous, honest, hard-working, speaking respectfully to all, especially to one's spouse, children and other family members, giving charity, treating one's employees properly, extending a helping hand to people in need – these are no less important parts of our religious resume than Shabbat, Kashrut, and praying with a Minyan. It is told that somebody once approached Rav Shimon Schwab (1908-1995) and asked him to explain the phenomenon of religious Jews who conduct their business affairs dishonestly and cheat on their taxes. He replied, "How do I explain this? The same way I explain how religious Jews could eat on Yom Kippur." The person didn't understand what the Rabbi meant. "Somebody who eats on Yom Kippur isn't religious!" he said. "And somebody who lies and cheats on his taxes isn't religious," Rav Schwab said. Rav Yitzchak Hutner (1906-1980) explained that this is the meaning of Rashi's comment regarding the "Vav" at the beginning of Parashat Mishpatim. The Torah wanted to emphasize to us that the laws in this Parasha, which deal with proper interpersonal relations, are no less integral to religion than our obligations to Hashem. The laws of Parashat Mishpatim were also given to us at Mount Sinai together with the rest of the Torah. Dealing with people kindly, honestly and courteously is no less of a religious obligation than Shabbat and Kashrut. The Yahrtzheit of Rav Yisrael Salanter (1810-1883), the founder of the Mussar movement, is 25 Shebat. Appropriately, this day is always around the time of the reading of Parashat Mishpatim, the Torah's code of interpersonal conduct. Rav Yisrael Salanter very strongly emphasized the importance of our interpersonal obligations as an integral part of Torah life. It is told that before his students went to bake Masot for Pesach at the factory, they approached him to ask which stringencies he felt they should observe. He replied, "The woman who works at the factory is a widow – remember to speak to her kindly and respectfully." This was the most important thing for them to remember. There are numerous stringencies which are appropriate to observe when baking Masot for Pesach, but they are only stringencies, which are not required on the level of strict Torah law. Speaking respectfully to a widow, however, is an outright Torah obligation. This takes priority. This is the lesson of the letter "Vav" at the beginning of Parashat Mishpatim – that the way we deal with people is also part of Torah, and must be included in our religious resume.

stories about shabbat kodesh. نکاتی در مورد پاراشای ییترو و شبات قودش

Listen to Rabbi David Wolpe give his sermon "Chuppah" for Parashat Yitro in Ziegler Main Santuary.

Shabbat Teaching with Rabbi-Cantor Hillary Chonry at Temple Beth Am, Los Angeles, February 11, 2023. (Youtube)

Featuring:Rabbi Yaakov MoskowitzYeshiva Toras Chaim Toras EmesMotivational SpeakerMiami, FLRabbi Yaakov Moskowitz shares some really powerful thoughts on this weeks Parashat Yitro.Thank you Rabbi Moskowitz for taking the time to carry us through the week! Shabbat Shalom! 

lessons on Parashat Yitro

Parashat Yitro tells of Ma'amad Har Sinai – Hashem's revelation to Beneh Yisrael at Mount Sinai, and Moshe's ascent to the mountaintop after the revelation in order to receive the Torah. The Gemara in Masechet Shabbat (88b) tells of Moshe's confrontation with the angels when he was in the heavens receiving the Torah. The angels objected to G-d's decision to give the sacred Torah, which had been in the heavens for millennia, to lowly mortals. Hashem instructed Moshe to respond to the angels' argument, and Moshe retorted that the angels have no need for the Torah's laws. For example, the command of Shabbat is relevant only to those who work during the week, and the angels do not work; the prohibition of theft is relevant only to those who experience jealousy and have an instinct to compete, which angels do not. The Hid"a (Rav Haim Yosef David Azulai, 1724-1806), in his Peneh David, explains the rationale behind the angels' contention based on a Halachic rule known as "Bar Masra." This rule establishes that if a person wishes to sell a piece of property, he must grant the right of first refusal to the person who owns the neighboring property. Since the owner of a neighboring property will benefit from the property more than others, it is only proper to grant him first rights to purchase it. Accordingly, the angels argued that if Hashem was "selling" the Torah, He was obliged to first offer it to them, as they reside in the heavens and could thus be regarded as the Torah's "neighbors." Many later writers have elaborated further on this approach, and offered various explanations for why the angels' claim was not valid. Rav Meir Shapiro of Lublin (Poland, 1887-1933) explained by noting an event that preceded Ma'amad Har Sinai, and which, in a sense, served as a prelude to the giving of Torah. During Beneh Yisrael's encampment in Mara, they were taught several Misvot (Shemot 15:25). Specifically, Rashi writes, they were taught the obligation of honoring parents, the obligation to observe Shabbat, and the obligation to maintain a just legal system. Rav Shapiro noted that the common theme shared by these three Misvot is the idea of our partnership with Hashem. The Rabbis teach that whoever observes Shabbat properly is considered as though he has partnered with Hashem in the world's creation, and they similar comment that a judge who rules truthfully is considered G-d's partner. And when a person honors him parents, he gives honor to all three partners who took part in his creation – his mother, his father, and G-d. Thus, before Beneh Yisrael arrived at Sinai, they were made Hashem's partners through these three Misvot. This is precisely the flaw in the angels' argument. One of the exceptions to the law of "Bar Masra" is that the seller's partner takes precedence to a neighbor. If the seller's partner wishes to purchase the property, then he receives first rights, even if the owner of the neighboring property is also interested. Hence, Beneh Yisrael were entitled to the Torah even if the angels wanted it. We are not only Hashem's subjects – we are His "partners," in that we represent Him in the world and conduct our lives according to His will. Therefore, we deserve first rights to the Torah. Although the angels reside in the heavens, and we are mere mortals living here on earth, we were nevertheless granted the precious gift of the Torah, because we are Hashem's partners, who enjoy a special relationship with Him, by virtue of which He showers us with His blessings, including, and most importantly, the sacred Torah.

اولین فرمان و שלא עשני גוי Mosheh Rabenu's naming of his children - Parashat Yitro by Rabbi Benjamin Lavian

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Walking Through Torah Parashat Yitro -_Steve Van Buraene

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Thursday Morning Parashat Yitro-Rod Bryant Enroll in one of our Torah and Noahide Courses at https://ypsnetiv.org free

Parashat Mishpatim presents us with a lengthy series of laws dealing primarily with civil matters, situations such as damages, the responsibility of a watchman or borrower for the item entrusted to him, money lending, and similar legal questions. Rashi, commenting to the opening verse of the Parasha, offers an explanation for the connection between these laws and the end of the previous Parasha, Parashat Yitro. The final verses of Parashat Yitro discuss a number of laws relevant to the Mizbe'ah, the altar upon which sacrifices were offered in the Bet Ha'mikdash. The juxtaposition between these laws and the laws in Parashat Mishpatim, Rashi explains, alludes to the requirement for the Sanhedrin – the highest body of Torah authority – to convene near the courtyard of the Bet Ha'mikdash, where the altar was situated. The Torah linked its discussion of the altar and its presentation of its civil laws to instruct that the Sanhedrin, the body assigned the task of elucidating the law, was to have its offices near the altar. We might also propose an additional explanation. The final verse of Parashat Yitro introduces the prohibition against ascending to the altar by stairs. The Torah commands that a ramp be used to reach the top of the altar, instead of a staircase. The Keli Yakar (Rav Shlomo Efrayim Luntschitz, Prague, 1550-1619) explains that walking up stairs symbolizes arrogance, as one spreads his legs and takes long, proud strides. We are to serve G-d with a sense of humble subservience, without even a tinge of arrogance, and so the Torah forbade ascending to the altar via stairs. With this in mind, let us proceed to more closely examine the next verse – the opening verse of Parashat Mishpatim, in which G-d introduces to Moshe the Torah's code of civil law by stating, "And these are the laws which you shall place before them." Rashi, noting the unusual expression, "Tasim Lifnehem" – "you shall place before them," explains that Moshe was to present the laws to the people in a clear, accessible fashion, "like a set table that is prepared before the people for eating." Torah should ideally be taught like a "Shulhan Aruch" – a "set table," clearly and lucidly, such that the students can easily absorb the information as though taking readymade food from a properly arranged table. Rashi's comments are, of course, the origin of the title chosen by Maran, Rav Yosef Karo (1488-1575), for his remarkable Halachic work – "Shulhan Aruch" – which presents the entire corpus of practical Halacha in a clear, organized manner. The Hida (Rav Haim Yosef David Azulai, 1724-1806), in his book Shem Ha'gedolim, writes that during the times of Maran, there were two other outstanding scholars who worked on this very same project – the composition of a clear, organized code of practical Halacha. However, out of these three projects, only Maran's Shulhan Aruch was successful and gained universal acceptance throughout the Torah world. The Hida writes that he received a tradition explaining that Maran's project was successful because of his exceptional humility. He wrote and conducted himself with a sense of humble submission, and it was this quality which earned him the great privilege of producing a work which quickly became the authoritative source of practical Halacha for the entire Jewish Nation. It turns out, then, that presenting Torah "like a set table" requires humility. In order to succeed in this ambitious endeavor, of teaching Torah in a clear, accessible fashion, one must conduct himself humbly and avoid all arrogance. Accordingly, we might suggest a connection between the final verse of Parashat Yitro – the prohibition against ascending to the altar with stairs – and the beginning of Parashat Mishpatim, which speaks of presenting Torah clearly, "like a set table." Underlying both commands is the theme of humility, which must characterize our service of G-d and which is a necessary prerequisite for successfully transmitting the Torah to the next generation. Other disciplines can be effectively taught regardless of the teacher's character; even an arrogant, conceited instructor can figure out how to present information clearly. When it comes to Torah, however, character is integral to the process of learning and transmission. The sacred words of the Torah are accurately and effectively communicated only by those who have developed and refined their characters in the manner required by the Torah, who conduct themselves with humility, patience and graciousness. Only scholars with such character are worthy and capable of presenting the Torah "as a set table," the way Torah is meant to be taught.

In Parashat Yitro we come to Sinai, the final formative scene in reading the Exodus as a story of how Israel and God "fell in love." Strands of our tradition depict Sinai as a kind of wedding between us and God. In some depictions, Israel blindly agreed to enter this relationship even without knowing all the commitments involved. In other traditions, each person was fully informed of the details beforehand. Exploring these different versions of Sinai we see the importance of informed, affirmative consent as the bedrock of any relationship of intimacy. At the same time, it reminds us that in the deepest relationships of our lives, we can never fully know what might be required of us.

If Hashem took the Jewish people out of Egypt on eagles' wings, that would make Mt. Sinai the nest, right? Miriam-Simma reads Hashem's special message to the Jewish people and Adira asks what we can do to be a holy nation.