Yitro

Vayishma Yisro Kohen Midyan chosein Moshe ais kol asher asah Elokim l'Moshe u'l'Yisrael amo... Yisro is given two titles in this pasuk: that of Kohen Midyan and that of chosein Moshe. Yet, this is the last time in this parsha that Yisro is referred to as Kohen Midyan. For the rest of the parsha his title is that of chosein Moshe. Why are we told of these two titles to begin with? And, if they are important, why does Yisro 'lose' the title of Kohen Midyan in the rest of the parsha?

Vayishma Yisro - and Yisro heard. Rashi asks "what did Yisro hear" to cause him to leave Midyan and join Bnei Yisrael in the desert? Rashi answers that Yisro heard about the episode of the splitting of the sea and the war with Amalek. Rashi seems bothered by the word vayishma - and he heard. He seems to feel that what was heard is an unknown entity that needs to be clarified. But, if we read the pasuk according to its simple interpretation, it seems that the answer is in the next few words. What did Yisro hear? Ais kol asher asah Elokim l'Moshe u'l'Yisrael amo ki hotzi Hashem es Yisrael miMitzrayim. Yisro heard ALL the things Hashem did for Bnei Yisrael and that He took them out of Egypt. Why does Rashi feel the need to give a different interpretation than the one that seems simply stated in the verse?

Rashi further confuses matters with a later comment in the same verse. Commenting on the meaning of the words kol asher asah, Rashi states that this refers to what Hashem did for them with the Manna, the Be'er (well of Miriyam) and Amalek. The simple interpretation of the verse implies that Yisro heard all the things that Hashem did for Bnei Yisrael and about their exodus from Egypt. Yet Rashi emphasizes that he heard specific items. One group (the splitting of the sea and the war with Amalek) led him to leave Midyan and join Bnei Yisrael in the desert, while another group of items (mann, be'er, Amalek) was something he heard in general.

Upon hearing of the great miracles and events that happened to his son-in-law and Bnei Yisrael, Yisro feels compelled to join Bnei Yisrael. However, he has a bit of a dilemma. Joining a People who have just been the recipients of great miracles is one thing. Leaving an exalted position of power and influence in his country is another. The positive momentum of one nation is not enough to get Yisro to leave all he has and give up his title of Kohen Midyan. Yisro needs to be convinced that not only are Bnei Yisrael on the upswing but they are also defeating others in their path. This implies that leadership in another nation is still not a secure position since Bnei Yisrael are defeating others. Therefore, there are two specific events that convince Yisro that it is worth his while to abdicate his position of power in Midyan and join Bnei Yisrael in the desert. Krias Yam Suf and milchemes Amalek were not only miracles for Bnei Yisrael. They were also victories over Egypt and Amalek. Recognizing the dual nature of the event - victory and defeat - Yisro leaves his lofty position in Midyan - abdicating his title of Kohen Midyan - to join Bnei Yisrael.

This is sufficient for Yisro himself. However, Yisro has another issue. His daughter and grandchildren are with him. The next verse tells us vayikach Yisro chosein Moshe es Tzipora aishes Moshe achar shilucheha. V'ais shnei baneha... Determining their fate has one side that is more difficult to deal with and one side that is easier. On the one hand, his daughter and grandchildren do not hold the same lofty position as Yisro. Leaving Midyan behind will not be as difficult for them. On the other hand, Yisro recognizes that joining Bnei Yisrael will take sacrifice and commitment. Yisro heard about the splitting of the sea and the war with Amalek. Both of those events were risks that the people of Bnei Yisrael needed to take. Nonetheless, Yisro felt that the righteousness of Bnei Yisrael warranted endangering oneself by going into the sea or onto the battlefield. However, Yisro was not ready to make this decision for his child and grandchildren. Taking risk upon himself is one thing. Forcing others into a risky situation is another. Therefore, hearing about the splitting of the sea and the war with Amalek was not enough for Yisro to bring his family to Bnei Yisrael in the desert. Yisro needs something else to convince him to take his family to Bnei Yisrael. The first part of the pasuk - vayishma - is referring specifically to what made Yisro join Bnei Yisrael. The latter part of the pasuk that speaks of kol asher asah connects to the next pasuk and refers to what Yisro heard that convinced him to bring his family. This, Rashi explains, refers to the mann, the be'er, and Amalek.

The mann and the be'er were episodes described in last week's parsha. Both were received after Bnei Yisrael complained. Similarly, Rashi explains that the reason Amalek attacked Bnei Yisrael was due to a lack of appreciation by Bnei Yisrael as expressed by the words right before the episode is told to us - hayesh Hashem b'kirbeinu im ayin. Rashi explains that Bnei Yisrael questioned whether or not Hashem was actually in their midst even after they had witnessed all that He had done for them. This resulted in the punishment of having Amalek attack.

Yet all of these complaints yielded positive results. Even after all the complaining, Hashem still performed miracles to save and sustain us. THIS was a nation that Yisro wanted his children and grandchildren to be part of. A nation that has Divine mercy and compassion showered upon it even after complaining and acting with a total lack of appreciation, is a nation that Yisro wanted his family to join. Therefore, it is specifically after hearing about the mann, the be'er and the episodes that led Amalek to attack that Yisro "takes" Tzippora and her sons to join Bnei Yisrael.

Rashi is emphasizing that Yisro is making two decisions. One applies to himself while the other applies to his daughter and grandchildren. The decision process and factors to be considered are different and must be analyzed in their appropriate ways. What Yisro hears to convince him to join Bnei Yisrael needs to be different than what will convince him to bring his family to join as well.

Finally, perhaps this explains another perplexing explanation of Rashi. A few verses later the verse tells us vayichad Yisro al kol hatovah - Yisro rejoiced for all the good that was done to Bnei Yisrael. Rashi, in explaining the words al kol hatovah - explains that the "tovah-good" to which Yisro was rejoicing refers to the mann, the be'er and the Torah. Why does Rashi refer to yet another group of events that influenced Yisro?

This verse is read after Yisro has had time to be educated about all the events that occurred. He had already joined Bnei Yisrael and heard of further events. It is only at this point that Yisro can look at these various events from a purely positive perspective. It is no longer the negative events that led to the mann and the be'er but rather the positive results. This is epitomized by the Torah - the lekach Tov -that is the source of good for Bnei Yisrael. This leads Yisro to exclaim "Baruch Hashem" - to give thanks and show great appreciation, knowing -atah yadati- the greatness of Hashem.