בס”ד
A THOUGHT ABOUT PARSHAT YITRO 5785
Lessons from Yitro and the Struggle with Amalek
| Jethro priest of Midian, Moses’ father-in-law, heard all that G-d had done for Moses and for Israel, G-d’s people, how Hashem had brought Israel out from Egypt. | וַיִּשְׁמַ֞ע יִתְר֨וֹ כֹהֵ֤ן מִדְיָן֙ חֹתֵ֣ן מֹשֶׁ֔ה אֵת֩ כָּל־אֲשֶׁ֨ר עָשָׂ֤ה אֱלֹקים֙ לְמֹשֶׁ֔ה וּלְיִשְׂרָאֵ֖ל עַמּ֑וֹ כִּֽי־הוֹצִ֧יא ד’ אֶת־יִשְׂרָאֵ֖ל מִמִּצְרָֽיִם׃ |
Every morning and evening, Jews recite the Shema Yisrael (שְׁמַע יִשְׂרָאֵל):
“Hear, O Israel, the L-rd is our G d, the L-rd is One.” שְׁמַע יִשְׂרָאֵל ד’ אֱלֹקינוּ ד’ אֶחָד׃
This prayer encapsulates the essence of Jewish monotheism. G-d is not only the Creator of nature but transcends it. He is not merely a Just Judge but also Merciful. He encompasses all, uniting apparent contradictions. Even in judgment, we recognize His goodness.
Yitro’s Journey: Beyond Human Logic
Yitro was a man of deep intellectual curiosity, seeking truth through various forms of idol worship. According to Rashi’s commentary on Exodus 18:11, Yitro had knowledge of every idol in existence and, as Midian’s priest, had worshipped them all. When Moses shared with him about G-d, Yitro found the message logical and accepted the truth. His trust in Moses was so profound that he even gave his daughter in marriage to him, despite Moses being an outsider.
Moses returned to Egypt, while Yitro remained in Midian. However, upon hearing of G-d’s miracles—the splitting of the Reed Sea and the battle against Amalek—he set out to meet Moses. What made these events so impactful?
Yitro had previously believed in G-d based on logic, but the splitting of the Reed Sea defied all rational understanding. As a former advisor to Pharaoh, he knew how meticulously Egypt prevented slaves from escaping. The very idea that Israel had not only fled but that Egypt’s mighty army had drowned was inconceivable. Yitro had even been present when Pharaoh decided to drown Jewish infants in the Nile, mistakenly believing that G-d would not retaliate with water.
As Sotah 11a:11, recounts, Pharaoh’s advisors believed drowning the Jewish children would spare them from divine retribution, since G-d had sworn never to bring another global flood (Isaiah 54:9). However, they failed to recognize that G-d could still bring destruction upon a single nation.
Yitro realized that the judgment at the Red Sea was not coincidental but divinely orchestrated. His own reasoning failed, leading him to serve G-d unconditionally.
Amalek: Clinging to Human Logic
In contrast to Amalek, who persists in his own logic despite witnessing G-d’s deeds and attacks Israel. This illustrates the ongoing conflict between human logic and G-d’s ways, as we read in Exodus 17:16.
| 16 And he said: ‘The hand upon the throne of the L-RD: the L-RD will have war with Amalek from generation to generation. | טז וַיֹּאמֶר, כִּי-יָד עַל-כֵּס יָהּ, מִלְחָמָה לַד’, בַּעֲמָלֵק–מִדֹּר, דֹּר. |
This war between faith and human logic remains relevant today. The more we trust in G-d, the more we struggle against rationalizing faith. Yet, just as G-d granted Israel victory over Amalek, He will prevail in our lives if we place our trust in Him.
A Modern Amalek: The World’s Blindness to Evil
This theme is evident in today’s global conflicts. The world, driven by flawed human logic, attacks Israel without recognizing the injustice and existential threat it faces. We see this in the world’s response to the conflict between Israel and Hamas, and with Hezbollah. These groups, much like Amalek, remain undeterred by divine justice, persisting in their aggression despite witnessing G-d’s presence in history.
Yet, just as G-d granted Israel complete victory over Amalek, so too will He deliver Israel today—not because it is logically feasible for a small nation to triumph over its enemies, but because G-d Himself fights for Israel. As Zechariah 9:10 and 15.
| 10 And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off, and he shall speak peace unto the nations; and his dominion shall be from sea to sea, and from the River to the ends of the earth. | י וְהִכְרַתִּי-רֶכֶב מֵאֶפְרַיִם, וְסוּס מִירוּשָׁלִַם, וְנִכְרְתָה קֶשֶׁת מִלְחָמָה, וְדִבֶּר שָׁלוֹם לַגּוֹיִם; וּמָשְׁלוֹ מִיָּם עַד-יָם, וּמִנָּהָר עַד-אַפְסֵי-אָרֶץ. |
| 15 The L-RD of hosts will defend them; and they shall devour, and shall tread down the sling-stones; and they shall drink, and make a noise as through wine; and they shall be filled like the basins, like the corners of the altar. | טו יְהוָה צְבָאוֹת, יָגֵן עֲלֵיהֶם, וְאָכְלוּ וְכָבְשׁוּ אַבְנֵי-קֶלַע, וְשָׁתוּ הָמוּ כְּמוֹ-יָיִן; וּמָלְאוּ, כַּמִּזְרָק–כְּזָוִיּוֹת, מִזְבֵּחַ |
Lesson for Noahides
This struggle between logic and divine truth is also relevant for Noahides. One can follow the Seven Noahide Laws out of logical reasoning, but if obedience is not rooted in the Torah, human logic may lead to misunderstandings or moral compromises.
For example, the prohibition of murder seems obvious—yet modern debates over euthanasia challenge its definition. Without G-d’s Torah as the foundation, human logic alone is unreliable.
Mishneh Torah, Kings and Wars 8:11:
כָּל הַמְקַבֵּל שֶׁבַע מִצְוֹת וְנִזְהָר לַעֲשׂוֹתָן הֲרֵי זֶה מֵחֲסִידֵי אֻמּוֹת הָעוֹלָם. וְיֵשׁ לוֹ חֵלֶק לָעוֹלָם הַבָּא. וְהוּא שֶׁיְּקַבֵּל אוֹתָן וְיַעֲשֶׂה אוֹתָן מִפְּנֵי שֶׁצִּוָּה בָּהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא בַּתּוֹרָה וְהוֹדִיעָנוּ עַל יְדֵי משֶׁה רַבֵּנוּ שֶׁבְּנֵי נֹחַ מִקֹּדֶם נִצְטַוּוּ בָּהֶן. אֲבָל אִם עֲשָׂאָן מִפְּנֵי הֶכְרֵעַ הַדַּעַת אֵין זֶה גֵּר תּוֹשָׁב וְאֵינוֹ מֵחֲסִידֵי אֻמּוֹת הָעוֹלָם וְלֹא מֵחַכְמֵיהֶם:
Anyone who accepts upon himself the fulfillment of these seven mitzvot and is precise in their observance is considered one of ‘the pious among the gentiles’ and will merit a share in the world to come. This applies only when he accepts them and fulfills them because the Holy One, blessed be He, commanded them in the Torah and informed us through Moses, our teacher, that Noah’s descendants had been commanded to fulfill them previously.
If, however, one observes these commandments solely based on their own intellectual reasoning, they are not considered one of the “pious among the nations” nor one of their wise men.
As the Rebbe1 said regarding this: Why should someone who rationally concludes that stealing and murder are wrong not be considered a wise man? Because intellect, without an absolute moral foundation, can lead to the worst atrocities—such as those committed by the Nazis.
Therefore, the only guarantee of truly good behavior is when it is based on something beyond intellect: the Torah.
Conclusion: Choosing Trust Over Logic
The struggle with our own logic is an ongoing challenge. True victory does not come from human reasoning but from trusting in G-d. Just as Yitro chose G-d’s will above his own logic, so too can we entrust ourselves to G-d’s guidance, knowing that everything from His hands—whether revealed or concealed—is ultimately good. Together with Israel, we declare:
The L-rd is our G-d, the L-rd is One.
By Angelique Sijbolts
With thanks to B. Yaniger for the inspiration and feedback Rabbi Tuvia Serber for his feedback
Sources:
- Likutei Sijot vol 15, p. 58 and on ↩︎
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