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<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>*************************************************************************</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><b><font size=1 face=Arial><span
style='font-size:8.5pt;font-weight:bold'>THE <st1:place w:st="on"><st1:PlaceName
w:st="on">TANACH</st1:PlaceName> <st1:PlaceName w:st="on">STUDY</st1:PlaceName>
<st1:PlaceType w:st="on">CENTER</st1:PlaceType></st1:place> www.tanach.org<o:p></o:p></span></font></b></p>
<p class=MsoNormal style='margin-left:17.0pt;text-indent:17.0pt'><b><i><font
size=1 face=Arial><span style='font-size:8.5pt;font-weight:bold;font-style:
italic'>In Memory of Rabbi Abraham Leibtag<o:p></o:p></span></font></i></b></p>
<p class=MsoNormal style='text-indent:17.0pt'><b><font size=1 face=Arial><span
style='font-size:8.5pt;font-weight:bold'>Shiurim in Chumash & Navi by
Menachem Leibtag<o:p></o:p></span></font></b></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>*************************************************************************<o:p></o:p></span></font></b></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'><o:p> </o:p></span></font></b></p>
<p class=MsoNormal style='margin-left:17.0pt'><b><i><font size=1 face=Arial><span
style='font-size:8.5pt;font-weight:bold;font-style:italic'>PARSHAT YITRO -
Intro to 2nd half of Sefer Shmot<o:p></o:p></span></font></i></b></p>
<p class=MsoNormal style='margin-left:17.0pt'><b><i><font size=1 face=Arial><span
style='font-size:8.5pt;font-weight:bold;font-style:italic'> & Part
II How many Yitro’s are there?<o:p></o:p></span></font></i></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> In Parshat Yitro, Chumash enters a new phase as
its primary focus now shifts from its ongoing <b><span style='font-weight:bold'>narrative</span></b>
to the <b><span style='font-weight:bold'>mitzvot</span></b> that Bnei Yisrael
receive at Har Sinai. Nonetheless, the manner in which the Torah presents the <b><span
style='font-weight:bold'>mitzvot</span></b> is far more exciting than we would
expect. Instead of a formal [organized] 'shulchan aruch' style of presentation
that one might expect; Chumash records the <b><span style='font-weight:bold'>mitzvot</span></b>
in a very special manner. In our forthcoming study of Sefer Shmot from Parshat
Yitro until Parshat Pekudei, we will demonstrate how the Torah’s
presentation of the sequence of the mitzvot and their internal progression will
be no less significant than the study of the mitzvot themselves! <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> The following shiur will provide an introduction
to this approach.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>INTRODUCTION - STRUCTURE AND THEME IN CHUMASH<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> When we study Chumash, we encounter two types of
parshiot:<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> (1) Narrative, i.e. the ongoing story;<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> (2) Mitzvot, i.e. the commandments.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Until Parshat Yitro, i.e. <b><span
style='font-weight:bold'>before</span></b> Bnei Yisrael arrive at Har Sinai,
Chumash consisted primarily of narrative (e.g. the story of Creation, the Avot,
Yetziat Mitzrayim etc.). In contrast, beginning with Parshat Yitro, we find
many sections consisting primarily of 'mitzvot' (e.g. the Ten Commandments, the
'mishpatim' (chapters 21->23), laws of the mishkan (chapters 25->31),
etc.). <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> The reason for this is quite simple. Sefer
Breishit explained <b><span style='font-weight:bold'>why</span></b> and <b><span
style='font-weight:bold'>how</span></b> God chose Avraham Avinu to become the
forefather of His special nation. Sefer Shmot began by describing how God
fulfilled His covenant with the Avot, and redeemed His nation from slavery in <st1:country-region
w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region>. Now,
before this nation enters the Promised Land, they must first receive the set of
laws [i.e. Matan Torah] that will facilitate their becoming God's model nation.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> It would only be logical to assume that Bnei
Yisrael would receive ALL of the mitzvot at Har Sinai, before they continue on
their journey. Therefore, we would expect the Torah to proceed in the
following 'logical' order:<o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>I. NARRATIVE<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:34.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>The story of the Exodus from <st1:place
w:st="on"><st1:country-region w:st="on">Egypt</st1:country-region></st1:place>
until Bnei Yisrael's arrival at Har Sinai.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> II. MITZVOT<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt;text-indent:17.0pt'><font size=1
face=Arial><span style='font-size:8.5pt;letter-spacing:-.15pt'>ALL of the
mitzvot that Bnei Yisrael receive at Sinai.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> III. NARRATIVE<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:34.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>The story of Bnei Yisrael's
journey from Har Sinai to the Promised Land.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> However, instead of this clear and structured
order, we find a much more complicated presentation. First, 'ten commandments'
are given at a special gathering (i.e. Ma'amad Har Sinai). After a short
narrative, we find an additional set of mitzvot - that comprise most of Parshat
Mishpatim. At the end of Parshat Mishpatim, we find yet another short
narrative (chapter 24), followed by seven chapters of mitzvot that detail how
to build the Mishkan (Teruma / Tetzaveh). That lengthy set of mitzvot is
followed by yet another narrative, which describes 'chet ha-egel' (32:1-34:10),
which is then followed by yet another set of mitzvot (see 34:11-26), etc. In a
similar manner, we find this pattern of a 'blend' of mitzvot and narrative in
the rest of Chumash as well. <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> So why does the Torah present its mitzvot in
this complex manner? Would it not have made more sense to present all of the
mitzvot together in one organized unit (like 'shulchan aruch')?<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> In the answer to this question lies the basis
for our approach to studying Chumash - for the intricate manner in which the
Torah presents the mitzvot 'begs' us to pay attention not only to the mitzvot
themselves, but also to the manner of their presentation. Therefore, as we study,
we search for thematic significance in the order and sequence in which the
Torah presents the mitzvot.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> For example, the first step in this methodology
is to first identify the specific topic of each 'parshia' and/or 'paragraph'.
Then we analyze the progression of topic from one parshia to the next in search
of a thematic reason for this progression.<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>[Following this methodology will
also help us better appreciate the underlying reason for the various
controversies among the classic commentators.]<o:p></o:p></span></font></p>
<p class=MsoNormal><b><i><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold;font-style:italic'><o:p> </o:p></span></font></i></b></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'>CHRONOLOGY IN CHUMASH</span></font></b><span
style='letter-spacing:-.15pt'><o:p></o:p></span></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>This introduction leads us
directly into one of the most intriguing exegetic aspects of Torah study - the
chronological progression of 'parshiot' [better known as the sugya of 'ein
mukdam u-me'uchar..']. <o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>In other words, as we study
Chumash, should we assume that it progresses according to the chronological
order by which the events took place, <b><span style='font-weight:bold'>or</span></b>,
should we assume that thematic considerations may allow the Torah to place
certain parshiot next to each other, even though each 'parshia' may have been
given at different times.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> In this respect, we must first differentiate
once again between 'narrative' and 'mitzvot'. <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> It would only be logical to assume that the
ongoing narrative of Chumash follows in chronological order, (i.e. the order in
which the events took place/ e.g. the story of Yitzchak will obviously follow
the story of his father Avraham). <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Nonetheless, we periodically may find that a
certain narrative may conclude with details that took place many years later.
For example, the story of the manna in Parshat Beshalach concludes with God's
commandment that Moshe place a sample of the manna next to the Aron in the
Mishkan. This commandment could only have been given <b><span
style='font-weight:bold'>after</span></b> the Mishkan was completed, an event
that does not occur until many months later. Nevertheless, because that
narrative deals with the manna, it includes a related event, even though it
took place at a later time.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> The story of Yehuda and Tamar in Sefer Breishit
is another example. See chapter 38, note from 38:11-12 that since Tamar waited
for Shela to grow up, the second part of that story must have taken place at
least thirteen years later, and hence <b><span style='font-weight:bold'>after</span></b>
Yosef becomes viceroy in <st1:country-region w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region>!
Recall that he was sold at age 17 and solved Pharaoh's dream at age 30.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> How about the 'mitzvot' in Chumash? In what
order are they presented? Do they follow the chronological order by which they
were first given?<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Because the mitzvot are embedded within the
narrative of Chumash, and not presented in one unbroken unit (as discussed
above), the answer is not so simple. On this specific issue, a major
controversy exists among the various commentators; popularly known as:
"ein mukdam u-me'uchar ba-Torah" (there is no chronological order in
the Torah).<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Rashi, together with many other commentators
(and numerous Midrashim), consistently claims 'ein mukdam u-me'uchar', i.e.
Chumash <b><span style='font-weight:bold'>does</span></b> <b><span
style='font-weight:bold'>not necessarily </span></b>follow a chronological
order, while Ramban, amongst others, consistently argues that 'yesh mukdam
u-me'uchar', i.e. Chumash <b><span style='font-weight:bold'>does</span></b>
follow a chronological order.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> However, Rashi's opinion, 'ein mukdam
u-me'uchar', should not be understood as some 'wildcard' answer that allows one
to totally disregard the order in which Chumash is written. Rashi simply
claims that a primary consideration for the order of the Torah's presentation
of the mitzvot is thematic, more so than chronological. Therefore, whenever
'thematically convenient', Rashi will claim that the Torah has changed the chronological
order, in order to teach a lesson. <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> For example, Rashi claims that the mitzva to
build the Mishkan, as recorded in Parshat Teruma (chapters 25->31) was first
given only <b><span style='font-weight:bold'>after</span></b> the sin of the
Golden Calf, even though that narrative is only recorded afterward (in Parshat
Ki Tisa /chapter 32). Rashi prefers this explanation due to the thematic
similarities between the Mishkan and the story of 'chet ha-egel'. <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> In contrast, Ramban argues time and time again
that unless there is 'clear cut' proof that a certain parshia is out of order,
one must always assume that the mitzvot in Chumash are recorded in the same
order as they were originally given. For example, Ramban maintains that the
commandment to build the Mishkan was given <b><span style='font-weight:bold'>before</span></b>
'chet ha-egel', and hence its thematic similarities to that event may be
totally coincidental.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> It should be pointed out that there is a very
simple reason why the Torah is written in a thematic order, which is not
necessarily chronological. Recall that the Torah (in the form that we received
it) was given to us by Moshe Rabeinu before his death in the fortieth year in
the desert. [See Devarim 31:24-25.] When Moshe Rabeinu first received the
laws, he wrote them down in 'megilot' [scrolls]. However, before his death, God
instructed to organize all of the laws that he received, and the various
stories that transpired - into the Five Books. <o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>[See Masechet Megilla 60a, and
Rashi on the topic of "megilla megilla nitna...". See also Chizkuni
on Shmot 34:32! It's not clear from these commentators whether God told Moshe
concerning the order by which to put these 'megillot' together, or if Moshe
Rabeinu made those decisions himself. However, it would only be logical to
assume that God instructed Moshe Rabeinu in this regard as well.]<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Considering that Chumash, in its final form, was
'composed' in the fortieth year - we can readily understand why its mitzvot and
narratives would be recorded in a manner that is thematically significant.
Therefore, almost all of the commentators are in constant search of the deeper
meaning of the juxtaposition of 'parshiot' and the order of their presentation.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>WHEN DID YITRO COME (AND GO)?<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Even though this controversy of 'mukdam
u-me'uchar' relates primarily to 'parshiot' dealing with mitzvot, there are
even instances when this controversy relates to the narrative itself. A
classic example is found with regard to when Yitro first came to join Bnei
Yisrael in the desert.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Recall how Parshat Yitro opens with Yitro's
arrival at the campsite of Bnei Yisrael at Har Sinai (see 18:5). The location
of this 'parshia' in Sefer Shmot clearly suggests that Yitro arrives <b><span
style='font-weight:bold'>before</span></b> Matan Torah, yet certain details
found later in the 'parshia', (e.g. Moshe's daily routine of judging the people
and teaching them God's laws/ see 18:15-17), suggests that this event may have
taken place <b><span style='font-weight:bold'>after</span></b> Matan Torah. <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Based on this and several other strong proofs,
Ibn Ezra claims that this entire ‘parshia’ took place many months <b><span
style='font-weight:bold'>after</span></b> Matan Torah ('ein mukdam
u-me'uchar'). Ramban argues that since none of those proofs are conclusive,
the entire 'parshia' should be understood as taking place BEFORE Matan Torah
(i.e. when it is written - 'yesh mukdam u-me'uchar..'.).<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Rashi (see 18:13) suggests an interesting
'compromise' by 'splitting' the parshia in half! His opinion would agree with
Ramban that Yitro first arrives <b><span style='font-weight:bold'>before</span></b>
Matan Torah (18:1-12); however, the details found later (in 18:13-27), e.g. how
Moshe spent his entire day teaching the people, whereupon Yitro offered his
famous advice etc. took place at a much later time. This interpretation forces
Rashi to explain that the word 'mi-macharat' in 18:13 does not mean the 'next
day', but rather the day after Yom Kippur (when Moshe came down from Har Sinai
with the second Luchot), even though it was several months later.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> But even Ibn Ezra, who maintains that the entire
'parshia' takes place after Matan Torah, must explain <b><span
style='font-weight:bold'>why </span></b>the Torah records this 'parshia' here
instead. Therefore, Ibn Ezra suggests a thematic explanation - based on the
juxtaposition of this 'parshia' and the story of Amalek:<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>"...And now I will explain
to you why this parshia is written here [out of place]: Because the preceding
parshia discussed the terrible deeds of Amalek against Israel, now in contrast
the Torah tells us of the <b><span style='font-weight:bold'>good </span></b>deeds
that Yitro did for Am Yisrael..." [see Ibn Ezra 18:1]<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> The dispute concerning 'When Yitro came'
illustrates some of the various methodological approaches we can take when
confronted with apparent discrepancies. In general, whenever we find a
'parshia' which appears to be 'out of order', we can either:<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>1) Attempt to keep the
chronological order, then deal with each problematic detail individually. <o:p></o:p></span></font></p>
<p class=MsoBodyTextIndent2><font size=1 face=Arial><span style='font-size:
8.5pt'>2) Keep the chronological order up until the first detail that is
problematic. At that point, explain why the narrative records details that
happen later. </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>3) Change the chronological
order, and then explain the thematic reason why the Torah places the 'parshia'
in this specific location. <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><i><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold;font-style:italic'>MA'AMAD HAR SINAI</span></font></i></b><span
style='letter-spacing:-.15pt'><o:p></o:p></span></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Let's bring another example in Parshat Yitro,
from the most important event of our history: 'Ma'amad Har Sinai' - God's
revelation to Am Yisrael at <st1:place w:st="on">Mount Sinai</st1:place>.<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>[Matan Torah - the giving of the
Ten Commandments at Har Sinai, together with the events which immediately
precede and follow it (chapters 19->24), are commonly referred to as
'Ma'amad Har Sinai'.]<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> As we explained in our introduction, this
'ma'amad' can be divided between its basic sections of narrative and mitzva:<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'>19:1-25 [Narrative] - Preparation for the Ten
Commandments<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'>20:1-14 [Mitzvot] - The Ten Commandments<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'>20:15-18 [Narrative] - Bnei Yisrael's fear of God's
revelation<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'>21:19-23:33 [Mitzvot] - Additional mitzvot
('ha-mishpatim')<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'>24:1-11 [Narrative] - The ceremonial covenant <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> (better known as 'brit na'aseh
ve-nishma')<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Note
that Bnei Yisrael's declaration of 'na'aseh ve-nishma' takes place during the
ceremonial covenant recorded at the end of Parshat Mishpatim (see 24:7). In
Parshat Yitro, when Bnei Yisrael accept God's proposition to keep His Torah,
the people reply only with 'na'aseh' (see 19:8). </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> If we would follow the simple order of these
parshiot (see above table), we would have to conclude that the 'na'aseh
ve-nishma' ceremony took place <b><span style='font-weight:bold'>after</span></b>
Matan Torah. Nevertheless, Rashi [and most likely your first Chumash teacher]
changes the order of the 'parshiot' and claims that this ceremony actually took
place <b><span style='font-weight:bold'>before</span></b> Matan Torah. Why?<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Rashi ('ein mukdam u-me'uchar') anchors his
interpretation in the numerous similarities between chapter 19 and chapter 24.
Therefore, he combines these two narratives together. [However, one must still
explain the reason why they are presented separately.]<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Ramban ('yesh mukdam u-me'uchar') prefers to
accept the chronological order of the 'parshiot' as they are presented in
Chumash, and explains that this ceremony takes place after Matan Torah.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> This
dispute causes Rashi and Ramban to explain the details of chapter 24 quite
differently. For example, during that ceremony, recall how Moshe reads the
'sefer ha-brit' in public (see 24:7). <o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>According to Rashi, 'sefer ha-brit' cannot refer to any
of the mitzvot recorded in Yitro or Mishpatim, as they had not been given yet -
therefore Rashi explains that it refers to all of Chumash from Breishit until
Matan Torah! <o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>According to Ramban, 'sefer ha-brit' refers to the Ten
Commandments. This topic will be discussed in greater detail in next week's
shiur on Parshat Mishpatim.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
Part Two of our shiur, as we attempt to identify who Yitro was, we will also be
able to better appreciate what led Ibn Ezra to conclude that Yitro must have
arrived at a later time.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'><o:p> </o:p></span></font></b></p>
<p class=MsoNormal style='margin-left:34.0pt;text-indent:17.0pt'><b><i><font
size=1 face=Arial><span style='font-size:8.5pt;font-weight:bold;font-style:
italic'>PARSHAT YITRO - shiur #2 <o:p></o:p></span></font></i></b></p>
<p class=MsoNormal style='margin-left:17.0pt'><b><i><font size=1 face=Arial><span
style='font-size:8.5pt;font-weight:bold;font-style:italic'><o:p> </o:p></span></font></i></b></p>
<p class=MsoNormal style='margin-left:17.0pt'><b><i><font size=1 face=Arial><span
style='font-size:8.5pt;font-weight:bold;font-style:italic'>YITRO - the
'father-in-law' or 'brother-in-law'<o:p></o:p></span></font></i></b></p>
<p class=MsoNormal style='margin-left:17.0pt'><b><i><font size=1 face=Arial><span
style='font-size:8.5pt;font-weight:bold;font-style:italic'><o:p> </o:p></span></font></i></b></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>Many of us are so familiar with
Rashi's commentary on the first pasuk of the Parsha that Yitro had seven names
(see 18:1) - that we don't even consider any other possibility. However, the
classical commentators offer several other very interesting interpretations. <o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>What difference does it make, you
may ask?<o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>If only to fulfill the mitzvah of
"la'asok b'divrei Torah" - would surely be reason enough. In the following
shiur, we attempt to explain the underlying reasons for this controversy, and
hopefully will also gain a deeper understanding of why the Torah dedicates so
many details to this topic.<o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'>INTRODUCTION<o:p></o:p></span></font></b></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>To our surprise, the first time
that we meet Moshe Rabeinu's 'father-in-law' in Chumash - his name is most
definitely Reuel. To verify this, let’s quickly review the story of how
Moshe meets Tzipora:<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"...Moshe fled from the face of Pharaoh, and dwelt
in the <st1:place w:st="on"><st1:PlaceType w:st="on">land</st1:PlaceType> of <st1:PlaceName
w:st="on">Midian</st1:PlaceName></st1:place>; and he sat down by a well... <a
name=16></a></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt;text-indent:17.0pt'><font size=1
face=Arial><span style='font-size:8.5pt'>Now the priest of Midian - KOHEN
MIDYAN - had seven daughters; and they came and drew water...<a name=17></a>
and the shepherds came and drove them away; but Moshe stood up and helped
them...</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt;text-indent:17.0pt'><a name=18></a><font
size=1 face=Arial><span style='font-size:8.5pt'>When they came to <b><span
style='font-weight:bold'>Reuel</span></b> <b><span style='font-weight:bold'>their
father</span></b>, he said: 'How is it that you have come so soon to-day...</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt;text-indent:17.0pt'><font size=1
face=Arial><span style='font-size:8.5pt'>And he said unto his daughters: 'And
where is he... and he [Reuel] gave Moshe - <b><span style='font-weight:bold'>Zipporah
his daughter</span></b>.</span></font></p>
<p class=MsoNormal style='margin-left:34.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[See Shmot 2:15-22, note however that the Hebrew word
"choten" does not appear in this entire section!]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Clearly,
if we follow the simple meaning of the word "avihem" [their father]
in Hebrew, then Reuel is definitely Moshe's father in law! However, only a few
psukim later, we find that Moshe is tending Yitro's sheep:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"Moshe was keeping the flock of Yitro - CHOTNO
[his father-in-law?], KOHEN MIDYAN - the priest of Midian ; and he led the
flock to the farthest end of the wilderness, and came to the <st1:place w:st="on"><st1:PlaceType
w:st="on">mountain</st1:PlaceType> of <st1:PlaceName w:st="on">God</st1:PlaceName></st1:place>,
unto Horeb." (see 3:1)</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Everyone's immediate impression is that Yitro
must be the same person as Reuel, since he is called KOHEN MIDYAN - as was
Reuel in 2:16, and he is referred to now as "choten Moshe" - which
almost everyone translates as 'father-in-law' (see any English translation).
So why the 'name-change' from Reuel to Yitro?<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'>HOW MANY YEARS HAVE PASSED?<o:p></o:p></span></font></b></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'> </span></font></b><span
style='letter-spacing:-.15pt'>Even though only several psukim separate between
these two stories in Shmot 2:16-22 and 3:1, it could be that many decades have
passed in the interim. Let's explain why.<o:p></o:p></span></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> When Moshe first fled from <st1:country-region
w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region> (see
2:11-15), the impression is that he was rather young. Hence, when he first
meets Zipporah, it could be that was only in his twenties (or thirties).
However, in chapter three - when God appears to Moshe at the burning bush, he
is definitely 80 years old (see Shmot 7:7)<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>[Our assumption is that Moshe
went back to <st1:country-region w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region>
immediately after God appeared to him at the burning bush, and shortly after
went to Pharaoh and performed the miracles etc.]<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> If indeed several decades have passed since
Moshe first married Zipporah, then it could be that her father Reuel - the
previous KOHEN MIDYAN - had passed away - and in the meantime, Reuel's son -
Yitro - had become the new KOHEN MIDYAN. If so, then we would have to
interpret "choten Moshe" in 3:1- as Moshe's brother in law. <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'>CHOVAV - A PRIEST or TOUR GUIDE?<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> To support this interpretation, we simply need
to examine the next time in Chumash when Reuel is mentioned, later on in
Parshat Bhaalotcha, as Bnei Yisrael prepare to leave Har Sinai:<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"And Moshe said unto <b><span style='font-weight:
bold'>Chovav, the son of Reuel</span></b> the Midianite, CHOTEN MOSHE - 'We are
journeying unto the place of which the LORD said: I will give it you; come with
us, and we will do you good..." (see Bamidbar 10:29-30)</span></font><span
style='letter-spacing:-.15pt'><o:p></o:p></span></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> If we follow the simple meaning of the text,
Chovav is definitely a son of Reuel, and most probably NOT Yitro (why would his
name change?). In other words, Reuel gave birth not only to seven daughters,
but also to at least two sons. Hence - Zipporah had at least two brothers,
Yitro and Chovav.’<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>[Note that even though Shmot 2:16
states that Reuel had seven daughters, this does not preclude the possibility
that he also had sons. The pasuk mentions only the daughters, as they were
tending to the sheep, and they were the 'pool' from whom Moshe would receive
his wife from Reuel, their father.]<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Note as well how Sefer Bamidbar describes Chovav
as “choten Moshe” (see 10:29). Even though one might suggest that
“choten Moshe” in that pasuk is describing Reuel, a parallel verse
in Sefer Shoftim (see 4:11), its quite explicit that “choten Moshe”
refers to Chovav himself! This definitely supports our contention that
“choten” can imply a brother in law; and not only a father in law. <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> In fact, this is only other time In Chumash
where the word "choten" is used to describe a specific person, other
than its repetitive use to describe Yitro in Shmot chapter 18).<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Review the psukim in Bamidbar 10:29-30 once
again, noting that Chovav is not referred to as KOHEN MIDYAN, rather only as
"choten Moshe". If Chovav and Yitro are different brothers, this
would make perfect sense, for only one of the brothers could take over for
Reuel – the previous “kohen Midyan”. It seems that Yitro
took over his father’s coveted position as KOHEN MIDYAN, while Chovav became
a 'professional scout'. That’s would explain why Moshe begs him to join
Bnei Yisrael in the desert to help them with their travels (see again Bamidbar
10:29-33).<o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>It also appears that Chovav
accepted Moshe Rabeinu's offer to join their journey and receive a portion in
the land, as supported by Sefer Shoftim 4:11 (read carefully). Yitro, however,
as chief priest of Midyan – cannot stay with Bnei Yisrael for any lengthy
amount of time. This explains why he himself returns to Midyan (see Shmot
18:26) after his short visit to bring back his 'sister' Zipporah (and the kids),
as described in Parshat Yitro. <o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'>PILEGESH B'GIVAH<o:p></o:p></span></font></b></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'> </span></font></b><span
style='letter-spacing:-.15pt'>In Tanach, we do find one additional use of the
word "choten", and finally in regard to someone other than Moshe
Rabeinu. In the story of the Levite who travels to Bet-lechem to bring back
his "pilegesh" [concubine], the father of this "pilegesh"
is referred to three times as "chotno avi ha'naara" (see Shoftim
19:4-9).<o:p></o:p></span></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> How should we translate this phrase?<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> At first glance, this seems to be a perfect
proof that "choten" implies a father in law. In fact, this pasuk
could almost serve as the definition of this word - to mean specifically a
father in law. If so, then in Chumash, it must also imply father in law - and
hence Yitro and Chovav must be the same person, as well as Reuel (unless we
explain that Reuel was the grandfather / see Rashi Shmot 18:1) - and hence the
conclusion that we are all familiar with, quoted by Rashi on 18:1.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> However, this phrase could prove exactly the
opposite. If the word "choten" implies 'father-in-law' - and only
'father-in-law' - then why the redundancy? Would not the word
"chotno" be enough, without the additional phrase "avi
ha'naara"! <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> On the other hand, if "chotno" implies
any relationship through marriage, be it 'brother in law', or 'father in law';
then the extra phrase is informative, as it tells us that he was specifically
her father, and not her brother. <o:p></o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'><o:p> </o:p></span></font></b></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'>THE VERB L"HITCHATEN<o:p></o:p></span></font></b></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'> </span></font></b><span
style='letter-spacing:-.15pt'>To appreciate why the word "choten"
could imply any relationship through marriage, let's note a pasuk from Sefer
Melachim:<o:p></o:p></span></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>"VA'YITCHATEN Shlomo et
PHARAOH - King of Egypt, and he took the daughter of Pharaoh..." (see I
Kings 3:1)<o:p></o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'><o:p> </o:p></span></font></b></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'> </span></font></b><span
style='letter-spacing:-.15pt'>Note, that Shlomo 'marries' Pharaoh
["va'yitchaten"], and then takes his daughter as a wife. In other
words, the verb "l'hitchaten" can imply entering into a family
relationship. [As we all know, you don't only marry the wife - you marry her
entire family!]<o:p></o:p></span></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> If so, then "choten" could imply
'brother in law', just as it could also imply 'father in law'.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> See Ibn Ezra on Bamdibar 10:29, where he states
this explicitly. Note also his commentary on Shmot 3:1, where he claims that
Yitro is Zipporah's brother (as we did). [However, he concludes that Chovav
and Yitro are the same person. In our shiur, we entertained the possibility
that they are different brothers.]<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>In summary, if the phrase
"choten Moshe" could imply 'brother in law' (as Ibn Ezra suggests),
then one could conclude thqt Yitro, Chovav, and Reuel, are all different
people!<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> If on the other hand, "choten" implies
only a 'father in law', then we are forced to conclude that Chovav and Yitro
are the same person, while Reuel is yet another name for Yitro; or alternatively,
the grandfather of Zipporah. That conclusion which would force us to conclude
that Hebrew word "aviha" could imply grandfather as well as father. <o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>[Turns out that we must widen our
definition of either the Hebrew word "av" or "choten"!]<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> If indeed they are the same persons, then the
commentators must explain the meaning of these various names for the same
person? See Ramban on 2:16 for a beautiful explanation, as well as Rashi on
3:1. On the other hand, if they are different people, we must also search for
meaning. <o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>Furthermore, we must also ponder
why the Torah dedicates so many details to Yitro (and his family).<o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>Before discussing this question,
let's discuss another controversy between the commentators concerning when
Yitro first came to meet Moshe at Har Sinai.<o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'>HAR SINAI & YITRO<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Recall how Parshat Yitro opens with Yitro's
arrival at the campsite of Bnei Yisrael at Har Sinai (see 18:5). The location
of this 'parshia' in Sefer Shmot clearly suggests that Yitro arrives <b><span
style='font-weight:bold'>before</span></b> Matan Torah, yet certain details
found later in the 'parshia', (e.g. Moshe's daily routine of judging the people
and teaching them God's laws/ see 18:15-17), suggests that this event may have
taken place <b><span style='font-weight:bold'>after</span></b> Matan Torah.
After all, what 'laws of God' was Moshe teaching if the Torah had not yet been
given? Furthermore, it seems (from chapter 19) that as soon as Bnei Yisrael
arrived at Har Sinai - that Moshe went up to God immediately, and the events of
Maamad Har Sinai began (see 19:1-8); thus not leaving any time for the story in
chapter 18 to transpire.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Based on this and several other strong proofs,
Ibn Ezra claims that this entire parshia took place <b><span style='font-weight:
bold'>after</span></b> Matan Torah ('ein mukdam u-me'uchar'). Note however,
that Ibn Ezra claims Chovav and Yitro are the same person. Therefore, he
explains that the narrative in Shmot chapter 18 takes place at the same time as
Bamidbar chapter 10. <o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>To explain <b><span
style='font-weight:bold'>why </span></b>the Torah ‘moves up’ part
of this story to Parshat Yitro, Ibn Ezra suggests a thematic reason - based on
the juxtaposition of this 'parshia' and the story of Amalek:<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>"...And now I will explain
to you why this parshia is written here [out of place]: Because the preceding
parshia discussed the terrible deeds of Amalek against Israel, now in contrast
the Torah tells us of the <b><span style='font-weight:bold'>good </span></b>deeds
that Yitro did for Am Yisrael..." [see Ibn Ezra 18:1]<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Ibn Ezra claims that the Torah wants to teach us
that not all 'goyim' are bad. Certainly, we encounter enemies such as Amalek,
but we may also encounter righteous non-jews, such as Yitro - from whom we can
gain important advice.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> What may be even more significant, is the fact
that the Torah has textually ‘enveloped' Bnei Yisrael's encampment at Har
Sinai with two stories considering Yitro (and Chovav).<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Immediately upon our arrival at Sinai, and right
before the story of Matan Torah, the Torah records the story of Yitro's
important advice to Moshe concerning how establish an organized court system.
Then, in Sefer Bamdibar, immediately before Bnei Yisrael leave Har Sinai, as
they embark on their journey to the land of Israel - we find Moshe Rabeinu's
offer that Chovav join the people on their journey, to provide assistance. <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> On the one hand, Matan Torah was a singular
event, intended only for the people of <st1:country-region w:st="on"><st1:place
w:st="on">Israel</st1:place></st1:country-region> - to enter a special
covenant - and receive God's special laws that will make them His nation.
However, the deeper purpose of that covenant (and those laws) was for Bnei
Yisrael to become God's 'model nation' that would help bring the Name of God to
all mankind - should we keep His laws in the proper manner.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> For that reason, it may be quite significant
that this key event in our national history is surrounded by events that relate
to our relationship with the outside world. While there are times when we find
ourselves isolated from the outside world, we must always remember that we were
chosen to have a positive impact upon it. There may also be times that we can
improve ourselves by taking wise advice from other nations (Yitro before Matan
Torah), and there may also be times when they can even provide us with guidance
should we become a bit 'lost in a desert' (Chovav after Matan Torah). However,
foremost, we must be dedicated to keeping the special laws that God gave us at
Matan Torah - so that our symbiotic relationship with other nations can remain
fruitful - for the betterment of all mankind.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> shabbat shalom,<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> menachem<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
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