Yisro was a searcher. He had seven names, seven identities; he constantly reinvented himself in developing his life philosophy. [1] Yisro tried every type of avoda zara before joining the Jewish people. [2] The mechilta records a three-way dispute as to why Yisro decided to join the Jewish people. [3] According to Rabbi Yehoshua, Yisro joined the Jewish people because of their military success against Amalek. Yisro was attracted to the success of the Jewish nation. This is common among many converts: Judaism is appealing because the Jews have successful communities and families and economies. According to Rabbi Elazar, Yisro converted because of matan Torah because Yisro was attracted to Judaism’s truth. According to Rabbi Eliezer, Yisro converted because of kriyas yam suf . Yisro believed that the Jewish people enjoyed the providence of God and wanted to enter under kanfei shechina .
These three positions represent three competing views on how to understand the character of Yisro, his motivations, his inclinations. Yet, Rashi integrates the views of both Rabbi Yehoshua and Rabbi Elazar into his explanation. According to Rashi’s commentary, Yisro joined the Jewish people both because of milchemes amalek and kriyas yam suf . [4] Evidently, Rashi rejects the view of Rabbi Elazar — Yisro converted because of matan Torah — because Rashi, like Ramban, believes that Yisro joined B’nai Yisrael prior to matan Torah . [5] Nonetheless, it is difficult to understand how Rashi accepts two competing interpretations.
There is a further difficulty in Rashi’s explanation of the Yisro story. Rashi does quote the view of Rabbi Elazar in another context. When Yisro returns to his family, Rashi cites Rabbi Elazar that Yisro went to convert them. [6] This is the same Rabbi Elazar who maintains Yisro joined the Jewish people because of matan Torah. [7] Indeed, it would be impossible to convert the members of his household or anyone else prior to matan Torah. This is because the very process of conversion was at matan Torah : indeed matan Torah serves as the paradigm for all subsequent conversions in Judaism. [8] And yet, later Rashi contradicts himself again. In Bamidbar , Rashi says that Yisro returned home because of his fealty to his family and his wealth. [9]
Rashi’s inconsistent view of Yisro reflects the inconsistent presentation of Yisro in the Torah. As Ramban notes, the pesukim in parshas Yisro point in different directions giving rise to differing interpretations which are difficult to resolve. [10] The Torah presents a contradictory view of Yisro because, at bottom, the motivations for religious observance cannot be reduced to one reason. Many of us would think that we observe the mitzvos because, say, God gave us the Torah at Sinai or out of devotion to the Jewish people. But, like Yisro, the religious personality is complicated and contradictory. Judaism does not simplify. Yisro cycled through seven identities and every religious experience hoping to find clarity, a single philosophy which explained his life. He was unsatisfied. אוהב כסף לא ישבע כסף. Yisro was spiritually spent by the time he realized that a life philosophy which explained all of his problems and made sense of everything was illusory. He was then ready to turn to the Jewish people. Yisro’s commitment arose from an acceptance of his inability to provide answers.
Thus, the dispute about whether Yisro preceded matan Torah reflects a fundamental disagreement about the nature of religious experience. According to the view accepted by Rashi, Yisro’s commitment to the Jewish people preceded matan Torah : it preceded the clarity of divine revelation. After matan Torah , Yisro would have little trouble accepting the truth of Judaism. It would be clear as day. God himself descended onto Sinai and proclaimed its truth. Better proof is inconceivable. Rashi rejects this view. Yisro’s commitment did not arise from clarity but from chaos.
Yet, despite his own lack of clarity and answers and life philosophy, Yisro was able to convert his household. This was possible because of Yisro’s attitude toward Judaism. Rashi explains that Yisro had two primary relationships with the Torah, reflected in his two main names. Yisro had affection for the Torah, reflected in his name Chovuv. Yisro also made original contributions to the Torah, reflected in his name Yisro. [11] As Yisro — a contributor to the religious experience he himself did not understand — he was able to convert and inspire those around him. [12] As Chovuv — motivated by an affection for a Torah that provides guidance and explanation and answers — he was able to sustain his own faith but could not convert others. [13]
In Rashi’s view, clarity does not preceed commitment. יתרו אחר מתן תורה היה. But more shockingly, Yisro did not need matan Torah to contribute to Moshe’s judicial philosophy. Yisro — despite all of his ignorance and doubts and a life full of searching and empty of answers — was able to provide solutions to problems Moshe did not see.
[1] Rashi Shemos 18:1.
[2] Rashi Shemos 18:11.
[3] Mechilta, Yisro 1.
[4] Rashi Shemos 18:1.
[5] See Ramban, introduction to Yisro.
[6] Rashi Shemos 18:27.
[7] See Zevachim 116a.
[8] See Krisos 9a and Rambam Issurei Biah ch. 13.
[9] Rashi Bamidbar 10:30.
[10] Ramban, introduction to Yisro. In explaining his own view, Ramban uses the unusual phrase of הקרוב אלי לתפוש. Typically, Ramban does not introduce his opinion with this phrase. That he does so here further emphasizes the difficulty in interpreting these pesukim .
[11] Rashi Bamidbar 1:29.
[12] This is how Rashi explains Yisro’s return in Shemos when the Torah calls him Yisro.
[13] This is how Rashi explains Yisro’s return in Bamidbar when the Torah calls him Chovuv.