בס”ד
| 1 Now Jethro, the priest of Midian, Moses’ father-in-law, heard of all that G-d had done for Moses, and for Israel His people, how that the L-rd had brought Israel out of Egypt. | א וַיִּשְׁמַע יִתְרוֹ כֹהֵן מִדְיָן, חֹתֵן מֹשֶׁה, אֵת כָּל-אֲשֶׁר עָשָׂה אֱלֹקים לְמֹשֶׁה, וּלְיִשְׂרָאֵל עַמּוֹ: כִּי-הוֹצִיא ד’ אֶת-יִשְׂרָאֵל, מִמִּצְרָיִם. |
Who Was Jethro?
Jethro, the father-in-law of Moses, is a fascinating figure within the Biblical tradition. He is introduced as the priest of Midian (Exodus 2:16), but his background is much more complex than this single title suggests. According to Sotah 11a:12, Jethro was one of the three advisors to Pharaoh, along with Job and Balaam. When the Jewish people began to grow significantly in Egypt, Pharaoh sought ways to suppress them. His advisors suggested drowning the Jewish boys, assuming that G-d would not punish them, as He had sworn never again to bring a worldwide flood (Isaiah 54:9). What they did not understand is that G-d could still strike a single people without destroying the entire world.
Jethro opposed this plan. Rather than joining in the evil, he chose to leave Egypt. The Midrash Exodus Rabba (1:9) tells us that he fled Egypt. And so he came to Midian, where he became a priest.
Jethro was not just any priest — according to Rashi Exodus 18:11, he had experimented with every form of idolatry known in the world. He possessed complete knowledge of all idols and left no idol unworshipped in his pursuit of spiritual understanding. Ultimately, this exhaustive exploration led him to the profound realization that the G-d of Israel is the one true G-d. His journey reflects remarkable moral courage and a deep, inner yearning for truth.
This transformation is echoed in the words of the Mekhilta de-Rabbi Yishmael, which comments on Jethro’s declaration:
“Now I know that the L‑rd is greater than all the gods” (Exodus 18:11) —
Until that moment, Jethro had not acknowledged Him. But now, witnessing what G-d had done, he exclaimed:
“The L‑rd is greater!”
They said: In the beginning, not a single slave could escape from Egypt, for the land was completely sealed off.
And now, He has brought out six hundred thousand men!
Jethro’s acknowledgment was not a mere philosophical shift — it was the culmination of a personal and transformative spiritual journey. From a former high priest of idolatry, he became a devout believer in the one G-d of Israel, recognizing His unmatched power and truth.
There is sometimes confusion about the name of Moses’ father-in-law, and that is because Jethro had multiple names.
His original name was Jeter, but because of his good deeds, G-d granted him a passage in the Torah by which he could distinguish himself, as it is written in Exodus 18:21: “And you shall be a leader for the people.” As a result, a letter was added to his name, and he became known as Jethro (Yitro).
This pattern of name transformation appears with other great figures in the Torah as well. Abram became Abraham, and Sarai became Sarah, each receiving a new letter in recognition of their righteousness and spiritual elevation.
Jethro is also referred to by several other names in various texts—Chovav, Reuel, Putiel, Kenite, and Heber—each one reflecting a different aspect of his character or spiritual journey (Mekhilta DeRabbi Shimon ben Yochai and Midrash Tanchuma, Jethro 4).
Why Did Jethro Come to Moses?
Jethro’s visit to the Israelite camp was more than just a family visit. Several classical sources, including the Mekhilta DeRabbi Shimon Ben Yochai, Mekhilta DeRabbi Yishmael, and Exodus 18:1, provide important motivations for his journey:
- Jethro Heard of the War with Amalek:
Jethro was deeply moved by the battle between Israel and Amalek. He saw that the victory was not just a miracle from G-d, like the plagues or the splitting of the Red Sea, but that success depended on the faith of the people. As long as Moses held his hands toward the sky and the people directed their trust to God, Israel won. This interplay between human faith and divine assistance deeply impressed Jethro. - The Revelation at Sinai:
Jethro also heard about the impending gift of the Torah to Israel. The giving of the Torah to Israel was a momentous, world-changing event that was even noticed by the other nations. According to tradition, this revelation caused great unrest among the nations, who feared that G-d would destroy the world again—not with water, as during the flood, but with fire. The prophet Balaam was consulted because the nations thought these powerful, cosmic phenomena might be a sign of impending punishment. They asked him if God was planning to destroy the world again. Balaam reassured them and said, “No, He will not bring a flood of water, nor fire. He will give the Torah to His people, and rewards will come to those who fear Him.” When the nations heard this, they returned to their lands reassured. Rabbi Elazar the Modai adds that on the day the Torah was given, all the kings of the world trembled in their palaces. This can be inferred from Psalms 29:9: “And in His palace, all say, ‘Glory!’” The world understood that this was not a moment of destruction but of elevated revelation—a turning point in history where Israel received the Torah as a divine blessing rather than a punishment. - Advising a Leader:
When Jethro saw how Moses was occupied day and night with judging the people, he realized that this was unsustainable. He advised Moses to set up a decentralized leadership system with officers over thousands, hundreds, fifties, and tens (Exodus 18:13–26). His advice was not only accepted but became permanently enshrined in the Torah—a recognition of his wisdom.
Jethro’s recognition of G-d is clearly demonstrated in Zevachim 116a, where he is praised for acknowledging the superiority of the G-d of Israel as a non-Israelite. According to Midrash Tanchuma Jethro 5, the use of the word “vayichad” (often translated as “he rejoiced”) indicates his conversion to Judaism. This interpretation is further supported by a wordplay associating “vayichad” with “yehudi” (Jew). Because he understood that this G-d was the Only G-d, he wanted to join the Jewish people and, according to the commonly accepted opinion, he converted to Judaism. As we can read in Midrash Tanchuma, Jethro 5.
Why Must Jethro Be a Non-Jew?
The Torah dedicates an entire chapter—and even a parasha—to Jethro. Why? What makes him so important as a non-Jew? There are several answers:
- The Universal Power of the Torah:
The Torah is for every person who wants to take upon themselves the yoke of the Torah. Jethro thus becomes an example of a convert who sincerely acknowledges and follows the G-d of Israel. - Wisdom Outside of Israel:
Ohr HaChaim on Exodus 18:21 explains that G-d wanted to show that great wisdom and moral insight can also be found outside the Jewish people. Jethro, a priest from Midian and therefore a non-Jew, is honored in the Torah for this reason: to show that God’s choice of Israel was not based on their intellectual superiority, but on His love and the merits of the patriarchs. By adopting Jethro’s advice to Moses and connecting his name to this portion, the Torah teaches us that even people from outside Israel can make a vital contribution to the divine plan. Even according to the view that Jethro arrived after the revelation at Sinai, the Torah emphasizes his coming before that moment to teach us this important lesson. - An Open Attitude Toward Converts:
According to Midrash Tanchuma, Jethro 6, the Torah uses the story of Jethro to underline that the Jewish people should not exclude those who wish to convert. Jethro was a priest of idolatry but was received with respect and warmth. The message is clear: those who sincerely wish to approach God should be welcomed with open arms—just as God Himself welcomed Jethro.
Why did Jethro return to the Kenites?
| 27 And Moses let his father-in-law depart; and he went his way into his own land | כז וַיְשַׁלַּח מֹשֶׁה, אֶת-חֹתְנוֹ; וַיֵּלֶךְ לוֹ, אֶל-אַרְצוֹ |
Moses sent his father-in-law Jethro away with great honor and many gifts. Jethro wished to return to his own people, the Midianites (the Kenites), to bring them to repentance. When they asked him to stay, he replied that he intended to bring them under the wings of Heaven and therefore needed to go back to his own family. As it says in Judges 1:16, “And the children of Kenni, Moses’ father-in-law, went up out of the city of palms to Judah…” — showing that Jethro indeed returned to his people and settled there.
This is also stated in the Mekhilta (Rabbi Shimon ben Yochai 18:26), which says he went back to his land “for the purpose of making proselytes of the members of his family.”
Rashi adds to this: “He went his way into his own land, for the purpose of making proselytes of the members of his family.” This emphasizes that Jethro deliberately returned to his people with the goal of leading them to faith.
The Connection Between Jethro and the Noahide Faith
- Jethro as a Model of a Righteous Non-Jew
Jethro was not an Israelite but a Midianite priest who, despite his non-Jewish background, recognized the truth of the G-d of Israel and turned to Him. This reflects the Noahide ideal: non-Jews who lead an ethical and spiritual life in accordance with the seven universal laws and their ramifications that G-d gave to all humanity. - Acknowledging God Beyond Israel
Jethro’s conversion and his declaration that “The L-rd is greater than all gods” (Exodus 18:11) demonstrate that it is possible for non-Jews to know and honor G-d as the One True G-d. - Jethro as an ‘Example Convert’ and Teacher
Jethro chose to convert to Judaism and then returned to his people with the mission of bringing them to conversion as well. In doing so, he became a spiritual guide outside Israel, leading his community toward following the Torah and faith in the One True God. This is a powerful example of the ideal of the ger tsedek (righteous convert), someone who not only transforms themselves but also inspires and teaches others.
The Rambam teaches in his Mishneh Torah, Hilchot Melachim uMilchamot chapter 8:10 that G-d commanded Moses not only to instruct the Jewish people but also to actively teach and even compel the other nations to observe the seven universal moral laws and their consequences.
In accordance with this, Jews in all times and places, wherever they live, should serve as examples and actively promote the message of the Noahide laws. Throughout history, this was often difficult or impossible due to antisemitism. However, the Lubavitcher Rebbe points out that in our time, this is again possible and even an honorable task for the Jewish people to undertake.
Thus, Jethro’s return to his people to bring them to conversion can be seen as a prototype of this mission: spiritually guiding non-Jews toward righteousness and true service of G-d — an ideal that remains central today in the Noahide movement and the broader ethical Jewish tradition.
- The Universal Wisdom of Jethro
His advice to Moses about establishing a just judicial system (Exodus 18) — which is also one of the seven Noahide laws — highlights ethics and good governance that apply to non-Jews as well. What I wanted to bring across in this blog is that perhaps the most powerful element here is that Yitro, as a non-Jew, contributes universal Noahide wisdom to help Moshe shape a just and functional society. His suggestion isn’t just practical; it reflects a deep moral insight that transcends cultural or religious boundaries — justice as a universal value.
His advice to Moses about establishing a just judicial system (Exodus 18) — which is also one of the seven Noahide laws — highlights ethics and good governance that apply to non-Jews as well. The Noahide laws focus on basic ethics and justice, underscoring the importance of Jethro’s role.
Answer to the Question: Why Must Jethro Be a Non-Jew?
Jethro’s role as a non-Jew highlights that true wisdom, ethics, and recognition of the One True G-d exist beyond the Jewish people. His example shows that the path of righteousness and spiritual connection is open to all, embodying the Noahide ideal of universal moral responsibility. Thus, Jethro stands as living proof that a life of faith and justice outside Israel is possible—an enduring message still relevant today.
By Angelique Sijbolts
With thanks to Rabbi Tani Burton for his feedback
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