Podcasts about parashat yitro

Send a textPastor Joshua reads Exodus 18:1-20:23 Parashat Yitro.

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In this powerful Weekly Word, we dive into Parashat Yitro (Exodus 18) and uncover a prophetic blueprint for becoming a governor of prosperity as we prepare for the upcoming Hebrew calendar shift into Nissan.As we move through the month of Shevat (Shabbat)—the season of new trees, pruning, growth, and abundance—God is preparing His people for next-level stewardship, leadership, and supernatural provision. This message reveals how the Torah readings prophetically position us for the crossover from deliverance to dominion.Key revelations in this message include:• The prophetic shift from “Let My people go” (Parashat Beshalach) to governance and structure (Parashat Yitro)• Why abundance requires management, not just blessing• Jethro's wisdom to Moses and God's model for shared leadership and endurance• The biblical role of able men (Chayil)—men and women of substance, faith, and strength• How God leads us from toiling into rest, from lack into shalom• Breaking the poverty mindset through Matthew 6 and kingdom thinking• Learning to make decisions from being seated with Christ in heavenly places• Preparing spiritually for the month of Nissan, the true biblical new yearThis teaching will challenge you to examine:What God is asking you to releaseWhat responsibilities you're meant to delegateWhether you're living from fear and worry or from peace and prosperityHow God is positioning you to help others enter their place of shalomScriptures covered:• Exodus 18 (Parashat Yitro)• Matthew 6:25–34• Ephesians 2:6• Hebrew insights on shalom, endurance, and chayilRESOURCES MENTIONED• Cracking the Time Code https://www.candicesmithyman.com/shop/p/preorder-cracking-the-time-code-step-into-supernatural-acceleration-stop-cycles-of-delay-and-secure-gods-promises-today• New Eternal Kingdom Order Course• Dream Winners Coaching & CertificationWww.dreammentors.org• Hebrew Calendar & Torah Reading ResourcesGet your Wall Calender and copy of “365 Prophetic Revelations from the Hebrew Calendar”Www.candicesmithyman.com or out of USA go to https://amzn.to4aQYoR0FREE Mentoring Call – February 12(10 AM & 6 PM EST) FREE impartation & activation monthlyREGISTER HERE- http://bit.ly/4gfRKXmPodcast: Manifest His Presence on SpotifyEvents & Itinerary:https://candicesmithyman.com/eventsVisit: CandiceSmithyman.com for books, courses, & prophetic resources

Parashat Yitro 

Parashat Yitro 

Parashat Yitro 

Parashat Yitro Why did Hashem wait so long for Matan Torah? by Rabbi Benjamin Lavian

Parashat Yitro. Insights into the name Eliezer by Rabbi Benjamin Lavian

Shabbat: Zecher l'Yetziat Mitzrayim Welcome to our daily Bitachon. Today, Friday, we have our special Shabbat Dvar Torah. It is interesting to note that in this week's Parashah, Parashat Yitro, we find the Aseret HaDibrot where one of the Ten Commandments is זכור את יום השבת לקדשו —"Remember the Sabbath day to sanctify it." We also know that in Parashat Vaetchanan, we read the second version of the Dibrot , which says שמור את יום השבת —"Keep the Sabbath day." The main difference between the two—besides Zachor and Shamor —is that the first Dibrot tell us to remember Shabbat vis-à-vis Maaseh Bereishit (the Creation). God is the One Who created the world; therefore, we work for six days and rest on the seventh to remember that He, too, created the world in six days and rested on the seventh. The second Dibrot , however, speak about remembering Yetziat Mitzrayim (the Exodus). Now, it is quite obvious what Maaseh Bereishit has to do with Shabbat—it's the six-and-one pattern. But what exactly about Shabbat causes us to remember the Exodus? This is a simple but vital question, because every Friday night in Kiddush we mention both: Zecher le'Maaseh Bereishit and Zecher l'Yetziat Mitzrayim . The Power of Association Remembering something means that a specific trigger sparks a memory—an association of sorts. For example, if I say the word "orange," what do you think of? Some might say the color, some the fruit, and some might think of Florida. That is an association. If I say the word "mask," what does that mean to you? It could mean Corona; it could mean Purim. The word triggers a specific memory. In that sense, a mask could be Zecher l'Corona or Zecher l'Purim . So, when I hear the word "Shabbat," why do I think of Yetziat Mitzrayim ? It is an important question because the Torah places it right in the Ten Commandments and we repeat it in our Kiddush. Two Reasons for the Connection We will offer two reasons, though I am sure there are many more: Ownership of Time: The simplest reason, cited by most Rishonim , is that a servant does not own his own time. A slave cannot simply decide to take a rest; they are subjected to backbreaking work. If you are in a slave labor camp, you don't just take a nap in the middle of the day. If you can take a nap, it's an indication that you are in charge of your own time—you are the boss, not the slave. Therefore, when we rest on Shabbat—when you take your Shabbat afternoon nap—think to yourself: "I have the right to take a nap. I own my time." That only happened because Hashem took us out of Mitzrayim. The Scrolls of Faith: Many of us know that even before the Exodus, Shabbat existed for the Jews in Egypt. When Moshe was a newly appointed prince, he asked his stepfather, Pharaoh, to give the workers a day off, arguing they would work better with rest. The day he chose was Shabbat. On those days, Moshe distributed scrolls which the people would read to strengthen their Emunah . When we take that day off today, it reminds us of the Shabbat we had in Mitzrayim, and how we used that time to strengthen our Emunah and Bitachon . Rabbi Yaakov Kamenetsky notes that if you read Mizmor Shir L'Yom HaShabbat (Tehillim 92), it doesn't actually talk about Shabbat. So why is it the "Song for the Sabbath Day"? He explains that starting from Tefillah L'Moshe (Tehillim 90), there are eleven chapters written by Moshe Rabbeinu. These were the very scrolls he gave out to the slaves in Egypt to give them chizuk . Mizmor Shir L'Yom HaShabbat contains the concept of Tzaddik Katamar Yifrach —that the righteous will blossom while the wicked are cut down—and concludes Tzuri Velo Avlatah Bo , that God is our Rock and there is no iniquity in Him. That was the chizuk they practiced in Mitzrayim on Shabbat. Deepening the Experience So, we have two ways Shabbat triggers the memory of the Exodus: Remembering that we are free people who own our time. Remembering the spiritual preparation we did while still in slavery. I also saw a beautiful thought from the Alter of Kelm regarding how we can maintain excitement for Shabbat week after week. He says you have to delve deeper. You have to really think into these topics—think into Maaseh Bereishit and Yetziat Mitzrayim . The more you delve into them, the more you will appreciate and gain from the day. Shabbat Shalom.

The opening verses of Parashat Yitro tell of Yitro's arrival at Beneh Yisrael's camp. Yitro, Moshe's father-in-law, had been a pagan priest, but then recognized the truth of monotheism. He now took the next step, and joined Beneh Yisrael as they encamped at the foot of Mount Sinai. Rashi comments that Yitro was motivated to join the nation upon hearing of two events: Keri'at Yam Suf (the splitting of the sea), and the war against Amalek. It seems difficult to understand why the war with Amalek contributed to Yitro's decision. The splitting of the sea was, of course, an extraordinary miracle, an event that was heard throughout the ancient world and led all the nations to look at Beneh Yisrael with awe. It is understandable that this miracle inspired Yitro to come and join Beneh Yisrael. But how did the war against Amalek have this kind of effect? What about this event inspired Yitro? One answer is that Yitro was struck by the drastic decline that Beneh Yisrael experienced from the event of Keri'at Yan Suf to the war against Amalek. The Sages teach that at the time of Keri'a Yam Suf, every member of the nation, even the most unlearned among them, reached a certain level of prophecy. The nation at that moment rose to the greatest heights. Just several weeks later, however, when they found themselves without water, their faith was shaken, and they started asking, "Is G-d in our midst or not?" (Shemot 17:7). It was in response to this lack of faith that Hashem led Amalek to attack Beneh Yisrael. Yitro saw how the people so quickly fell from the stature of prophets to the point where they could actually question whether Hashem was with them. This rapid decline is what prompted Yitro to join Beneh Yisrael. The Gemara teaches that Torah is the "antidote" to the Yeser Ha'ra (evil inclination). Sinful tendencies are part of the human condition; as long as a person is alive, he is going to tempted by some lure, by some human weakness, by one or several of the many negative traits with which people are created. And in order to withstand these inclinations, we need to immerse ourselves in Torah. Therefore, when Yitro saw how fast people are capable of falling, he made the decision to join Beneh Yisrael, so he can access the Torah, the "antidote" to the Yeser Ha'ra and protect himself from spiritual decline. Rav Yosef Salant (Jerusalem, 1885-1981) offers a different explanation of Rashi's comment. He writes that after the miracle of the sea, many people throughout the world attributed this event to Moshe Rabbenu. Rather than recognize the existence of a single, omnipotent Creator, they instead concluded that Moshe was a superior sorcerer who succeeded in defeating the Egyptians through his magical prowess. Yitro, who was well-versed in all the various forms of ancient paganism, including sorcery, likewise suspected that it was Moshe who split the sea by lifting his staff over the water. Beneh Yisrael's miraculous victory against Amalek, however, was clearly not brought about by Moshe. At the time of the battle, Moshe stood at a distance, on a hill overlooking the battlefield. And when the people looked heavenward, they received Hashem's assistance and defeated the Amalekites. This event showed that the splitting of the sea was wrought not by Moshe, but by an all-powerful G-d, and this motivated Yitro to come join Beneh Yisrael. There might also be a third interpretation. In the Book of Debarim (25:18), Moshe describes Amalek's attack with the word "Karecha." The Sages explained this term as a derivative of the word "Kar" – "cool." After the miracle of the sea, Beneh Yisrael were feared throughout the world. The Rabbis drew a comparison to a tub filled with scalding hot water, that nobody dared touch. When Amalek launched their attack, they were like a person who jumped into the tub of boiling hot water – he suffered bad burns, but cooled the water for anyone else who wished to bathe afterward. Amalek was defeated, but this battle had the effect of "cooling" Beneh Yisrael, of exposing their vulnerability. Beneh Yisrael now appeared far less fearsome, and no longer seemed invincible. Yitro saw the grave Hillul Hashem – defamation of Hashem's Name – caused by Amalek's attack. The awe and admiration that the world felt toward Beneh Yisrael after the splitting of the sea were now gone. And Yitro understood that the only way to rectify a Hillul Hashem is by creating a Kiddush Hashem – a glorification of Hashem's Name. He therefore decided to join Beneh Yisrael. As a respected and wealthy public figure, his arrival would "make the news," and become widely known. People all over would hear that a prominent former pagan cleric had recognized the truth of the Jewish faith and decided to join Beneh Yisrael's ranks. This would repair, at least somewhat, the damage caused by Amalek's attack. And thus Yitro's decision was driven by these two events – the splitting of the sea and Amalek's attack, as he sought to restore the respect for Beneh Yisrael that was achieved by the miracle of Keri'at Yam Suf.

The opening verses of Parashat Yitro tell of Yitro's arrival at Beneh Yisrael's camp. Yitro, Moshe's father-in-law, had been a pagan priest, but then recognized the truth of monotheism. He now took the next step, and joined Beneh Yisrael as they encamped at the foot of Mount Sinai. Rashi comments that Yitro was motivated to join the nation upon hearing of two events: Keri'at Yam Suf (the splitting of the sea), and the war against Amalek. It seems difficult to understand why the war with Amalek contributed to Yitro's decision. The splitting of the sea was, of course, an extraordinary miracle, an event that was heard throughout the ancient world and led all the nations to look at Beneh Yisrael with awe. It is understandable that this miracle inspired Yitro to come and join Beneh Yisrael. But how did the war against Amalek have this kind of effect? What about this event inspired Yitro? One answer is that Yitro was struck by the drastic decline that Beneh Yisrael experienced from the event of Keri'at Yan Suf to the war against Amalek. The Sages teach that at the time of Keri'a Yam Suf, every member of the nation, even the most unlearned among them, reached a certain level of prophecy. The nation at that moment rose to the greatest heights. Just several weeks later, however, when they found themselves without water, their faith was shaken, and they started asking, "Is G-d in our midst or not?" (Shemot 17:7). It was in response to this lack of faith that Hashem led Amalek to attack Beneh Yisrael. Yitro saw how the people so quickly fell from the stature of prophets to the point where they could actually question whether Hashem was with them. This rapid decline is what prompted Yitro to join Beneh Yisrael. The Gemara teaches that Torah is the "antidote" to the Yeser Ha'ra (evil inclination). Sinful tendencies are part of the human condition; as long as a person is alive, he is going to tempted by some lure, by some human weakness, by one or several of the many negative traits with which people are created. And in order to withstand these inclinations, we need to immerse ourselves in Torah. Therefore, when Yitro saw how fast people are capable of falling, he made the decision to join Beneh Yisrael, so he can access the Torah, the "antidote" to the Yeser Ha'ra and protect himself from spiritual decline. Rav Yosef Salant (Jerusalem, 1885-1981) offers a different explanation of Rashi's comment. He writes that after the miracle of the sea, many people throughout the world attributed this event to Moshe Rabbenu. Rather than recognize the existence of a single, omnipotent Creator, they instead concluded that Moshe was a superior sorcerer who succeeded in defeating the Egyptians through his magical prowess. Yitro, who was well-versed in all the various forms of ancient paganism, including sorcery, likewise suspected that it was Moshe who split the sea by lifting his staff over the water. Beneh Yisrael's miraculous victory against Amalek, however, was clearly not brought about by Moshe. At the time of the battle, Moshe stood at a distance, on a hill overlooking the battlefield. And when the people looked heavenward, they received Hashem's assistance and defeated the Amalekites. This event showed that the splitting of the sea was wrought not by Moshe, but by an all-powerful G-d, and this motivated Yitro to come join Beneh Yisrael. There might also be a third interpretation. In the Book of Debarim (25:18), Moshe describes Amalek's attack with the word "Karecha." The Sages explained this term as a derivative of the word "Kar" – "cool." After the miracle of the sea, Beneh Yisrael were feared throughout the world. The Rabbis drew a comparison to a tub filled with scalding hot water, that nobody dared touch. When Amalek launched their attack, they were like a person who jumped into the tub of boiling hot water – he suffered bad burns, but cooled the water for anyone else who wished to bathe afterward. Amalek was defeated, but this battle had the effect of "cooling" Beneh Yisrael, of exposing their vulnerability. Beneh Yisrael now appeared far less fearsome, and no longer seemed invincible. Yitro saw the grave Hillul Hashem – defamation of Hashem's Name – caused by Amalek's attack. The awe and admiration that the world felt toward Beneh Yisrael after the splitting of the sea were now gone. And Yitro understood that the only way to rectify a Hillul Hashem is by creating a Kiddush Hashem – a glorification of Hashem's Name. He therefore decided to join Beneh Yisrael. As a respected and wealthy public figure, his arrival would "make the news," and become widely known. People all over would hear that a prominent former pagan cleric had recognized the truth of the Jewish faith and decided to join Beneh Yisrael's ranks. This would repair, at least somewhat, the damage caused by Amalek's attack. And thus Yitro's decision was driven by these two events – the splitting of the sea and Amalek's attack, as he sought to restore the respect for Beneh Yisrael that was achieved by the miracle of Keri'at Yam Suf.

Source Sheets

Parashat Yitro begins by telling us that Yitro, Moshe's father-in-law, came to join Beneh Yisrael at Mount Sinai. Yitro converted and became a full-fledged Jew. Rashi makes a famous comment explaining what drove Yitro to make this decision to join Beneh Yisrael . He writes that Yitro heard about two events – keri'at Yam Suf (the splitting of the sea) and the war against Amalek. What is it about these particular events that inspired Yitro? After the miracle of the sea, the people sang the שירת הים , the song of praise to Hashem that we include in our morning prayers each day. This song includes a description of how the entire world heard about the miracle and was overcome by fear of Beneh Yisrael . שמעו עמים ירגזון – all the nations heard and were frightened. Yitro was struck by the fact that just several weeks later, Amalek came along and launched an attack on Beneh Yisrael , the nation that they were terrified of. Amalek's attack showed Yitro how quickly people can change, how people can be so inspired and motivated to do the right thing, and then just a few weeks later do just the opposite. This led Yitro to decide to join Beneh Yisrael so he would be together with good people whose influence would keep him on the right path. The Gemara in Masechet Zevahim brings a second opinion as to what led Yitro to join Beneh Yisrael . This opinion says that Yitro came to Mount Sinai after Matan Torah , as it was this event – Hashem giving Beneh Yisrael the Torah – that inspired him. According to this opinion, Yitro was struck by the opposite phenomenon – by how people can grow so quickly. When Beneh Yisrael were slaves in Egypt, they had fallen to the lowest spiritual depths. And then, just seven weeks later, they were at the level where they could behold Hashem's revelation and receive the Torah. Yitro wanted to be part of a people that could undergo this kind of process of spiritual growth. Both opinions are rooted in reality – people have the capacity to change quickly and drastically, in both directions. Never has this been as true as in today's day and age. Technology exposes people to the worst and the best that humanity has to offer. A person can be pulled down to the lowest depths by what he sees, reads and watches online. But he can also grow. I have heard many stories of people who became religiously observant after being inspired by Torah material accessed online. This reality accounts for the diversity that we see in our community, even within families. So many families today have members on drastically different levels of observance. This is because today, more than ever, it is so easy to change in every which direction. In one of the most famous passages in Rashi's commentary to the Humash, he observes that the Torah in our parashah speaks of Beneh Yisrael encamping at Mount Sinai in the singular form – ויחן שם ישראל (19:2). Instead of saying, "They encamped" ( ויחנו ), the Torah says, ויחן , as though speaking of one person. Rashi explains that the people came to Mount Sinai כאיש בלב אחד – "as one person, with one heart." In order to receive the Torah, they needed to be unified and together. The diversity in our community challenges us to find unity despite our differences. Nobody should feel the need to change who he is or how he lives for the sake of family members or other people in the community who are very different from him. At the same time, however, we must find a way to make it work, a way to be together כאיש אחד בלב אחד , to care for, love and respect others even though they are drastically different than us. Each of us is on a journey, and no two people's journeys are identical. When we realize this, we will find it easier to relate to and connect with people who are different – because we will see that we really aren't that different, as we're all on a journey of discovering who we want to be and determining how we want to live. Let us each commit firmly to adhere to our beliefs, values and principles, without compromising at all, while committing also to love and respect those who are different, so we become a strong, unified nation that is worthy of the Torah and of Hashem's ongoing presence.

Parashat Yitro begins by telling us that Yitro, Moshe's father-in-law, came to join Beneh Yisrael at Mount Sinai. Yitro converted and became a full-fledged Jew. Rashi makes a famous comment explaining what drove Yitro to make this decision to join Beneh Yisrael . He writes that Yitro heard about two events – keri'at Yam Suf (the splitting of the sea) and the war against Amalek. What is it about these particular events that inspired Yitro? After the miracle of the sea, the people sang the שירת הים , the song of praise to Hashem that we include in our morning prayers each day. This song includes a description of how the entire world heard about the miracle and was overcome by fear of Beneh Yisrael . שמעו עמים ירגזון – all the nations heard and were frightened. Yitro was struck by the fact that just several weeks later, Amalek came along and launched an attack on Beneh Yisrael , the nation that they were terrified of. Amalek's attack showed Yitro how quickly people can change, how people can be so inspired and motivated to do the right thing, and then just a few weeks later do just the opposite. This led Yitro to decide to join Beneh Yisrael so he would be together with good people whose influence would keep him on the right path. The Gemara in Masechet Zevahim brings a second opinion as to what led Yitro to join Beneh Yisrael . This opinion says that Yitro came to Mount Sinai after Matan Torah , as it was this event – Hashem giving Beneh Yisrael the Torah – that inspired him. According to this opinion, Yitro was struck by the opposite phenomenon – by how people can grow so quickly. When Beneh Yisrael were slaves in Egypt, they had fallen to the lowest spiritual depths. And then, just seven weeks later, they were at the level where they could behold Hashem's revelation and receive the Torah. Yitro wanted to be part of a people that could undergo this kind of process of spiritual growth. Both opinions are rooted in reality – people have the capacity to change quickly and drastically, in both directions. Never has this been as true as in today's day and age. Technology exposes people to the worst and the best that humanity has to offer. A person can be pulled down to the lowest depths by what he sees, reads and watches online. But he can also grow. I have heard many stories of people who became religiously observant after being inspired by Torah material accessed online. This reality accounts for the diversity that we see in our community, even within families. So many families today have members on drastically different levels of observance. This is because today, more than ever, it is so easy to change in every which direction. In one of the most famous passages in Rashi's commentary to the Humash, he observes that the Torah in our parashah speaks of Beneh Yisrael encamping at Mount Sinai in the singular form – ויחן שם ישראל (19:2). Instead of saying, "They encamped" ( ויחנו ), the Torah says, ויחן , as though speaking of one person. Rashi explains that the people came to Mount Sinai כאיש בלב אחד – "as one person, with one heart." In order to receive the Torah, they needed to be unified and together. The diversity in our community challenges us to find unity despite our differences. Nobody should feel the need to change who he is or how he lives for the sake of family members or other people in the community who are very different from him. At the same time, however, we must find a way to make it work, a way to be together כאיש אחד בלב אחד , to care for, love and respect others even though they are drastically different than us. Each of us is on a journey, and no two people's journeys are identical. When we realize this, we will find it easier to relate to and connect with people who are different – because we will see that we really aren't that different, as we're all on a journey of discovering who we want to be and determining how we want to live. Let us each commit firmly to adhere to our beliefs, values and principles, without compromising at all, while committing also to love and respect those who are different, so we become a strong, unified nation that is worthy of the Torah and of Hashem's ongoing presence.

Parashat Yitro - Different Voices by Rabbi Avi Harari

JTS Torah Commentary for Parashat Yitro by Alan Cooper, Elaine Ravich Professor of Jewish Studies EmeritusMusic provided by JJReinhold / Pond

Parashat Yitro.. فرق مابین عمالک و فرعون by Rabbi Benjamin Lavian

Each time we stand before the open ark, we stand again at Sinai. We repeat Israel's ancient pledge, affirming that all God has spoken, we will do. Parashat Yitro reminds us that this pledge demands more than belief. It demands shared leadership, covenantal responsibility, and lives shaped by service.

What do we owe the generations that came before us, and what do we want future generations to inherit from us? When do we preserve the past, and when do we break from it? In this episode of TEXTing IRL, Elana Stein Hain and Hartman research fellow Tamara Mann Tweel dig into Parashat Yitro, uncovering how the commandment to honor parents is about more than caretaking; it's about learning to see the past with weight, reverence, and generosity. Episode Source Sheet Watch the video version of this episode ⁠here⁠. You can now sponsor an episode of TEXTing. Click HERE to learn more.  JOIN OUR EMAIL LIST FOR MORE HARTMAN IDEAS

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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."

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.

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.

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.

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. 

Parashat Yitro - Relationships by Rabbi Avi Harari

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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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.

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)

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.