A Thought on Parshas Yisro
A Thought on Parshas Yisro
"...va'yichad Yisro..."
"...and Yisro reacted..." (18:9)
Although the word chad, which is the root of our verse's term "va'yichad", can be linked to the word chedva which is synonymous with inner joy or happiness, our sages note that the word can also imply sharpness. It is for this reason that there is a familiar drasha cited by Rashi that Yisro's deeper reaction was one of stiffening or tightness. Upon hearing about the downfall of Egypt, Yisro tensed up. The moral lesson of this is that one must always be sensitive towards the ger or stranger. We do not bring up matters reminiscent of his past, and do not speak about the troubles of his ancestors. We learn from Yisro's reaction that "we do not ridicule non-Jews in front of a convert for ten generations!" That is the stiff ruling prescribed by Chazal.
Rabbeinu Chaim Paltiel (a great rishon, contemporary of the MaHaRam of Rottenberg) analyzes this formula for us. What is the significance of saying that one must refrain from such upsetting references for ten generations?
He takes us back in history. Start with Noach. He had a son named Shem, whose son was Arpachshad, then Shelach, then Aiver, then Peleg, then Reu, then Srug, then Nachor, followed by Terach whose son was Avraham. That means that Avraham was born ten generations after Noach, as Chazal tell us in Pirkei Avos. (You can find the above names at the end of Parshas Lech Lecha.)
Now, back track to Noach. He had two other sons. One was named Cham. Cham had four sons (Bereishis 10:6). They were named Kush, Put, Canaan and Mitzrayim. They were two generations after Noach, which would mean that they were eight generations before Avraham. Avraham lived eight generations after Noach's grandson Mitzrayim.
Now, move on to Parshas Chaye Sara (25:2). Avraham took Ketura for a wife. She was born an Egyptian princess. She was a descendant, then, of Mitzrayim son of Cham son of Noach. She bore to Avraham sons named Zimran, Yakshan, Medan, Yishbak, Shuach and Midian. They would have lived nine generations after Noach's son Mitzrayim.
Looking further ahead (BaMidbar 10:29), we discover that Yisro was a son of Midian. And now we do the grand count: Yisro, through Midian, followed ten generations after Mitzrayim. When Yisro learned of the downfall of Egypt, the nation descended from and known as "Mitzrayim", he felt a personal connection dating back ten generations through his father. He was troubled by the news of Egypt's calamities. Even though his great son-in-law Moshe was sharing the miracles of the Jewish nation's rescue and survival, and this felt good to Yisro and made him happy (va'yichad Yisro), we learn from the somewhat atypical usage of that word that Yisro also had a deeper reaction. He felt the pain of his ancestral relative. He identified with the troubles of his distant relatives despite his joy over his adopted people's salvation.
Ten generations separated him from his benei Cham origins, whereas his affiliation with the Torah nation was fresh, new and vibrant. Nonetheless, something resonated within him despite his righteous and sincere commitment. And this is why we must be sensitive to the stranger. This is why a Jew thinks carefully about how his words might impact others. We refrain from hurtful statements even when there is but a trace of a chance that the listener will link our remarks to something within, or within his or her past.
Good Shabbos. D Fox
"...va'yichad Yisro..."
"...and Yisro reacted..." (18:9)
Although the word chad, which is the root of our verse's term "va'yichad", can be linked to the word chedva which is synonymous with inner joy or happiness, our sages note that the word can also imply sharpness. It is for this reason that there is a familiar drasha cited by Rashi that Yisro's deeper reaction was one of stiffening or tightness. Upon hearing about the downfall of Egypt, Yisro tensed up. The moral lesson of this is that one must always be sensitive towards the ger or stranger. We do not bring up matters reminiscent of his past, and do not speak about the troubles of his ancestors. We learn from Yisro's reaction that "we do not ridicule non-Jews in front of a convert for ten generations!" That is the stiff ruling prescribed by Chazal.
Rabbeinu Chaim Paltiel (a great rishon, contemporary of the MaHaRam of Rottenberg) analyzes this formula for us. What is the significance of saying that one must refrain from such upsetting references for ten generations?
He takes us back in history. Start with Noach. He had a son named Shem, whose son was Arpachshad, then Shelach, then Aiver, then Peleg, then Reu, then Srug, then Nachor, followed by Terach whose son was Avraham. That means that Avraham was born ten generations after Noach, as Chazal tell us in Pirkei Avos. (You can find the above names at the end of Parshas Lech Lecha.)
Now, back track to Noach. He had two other sons. One was named Cham. Cham had four sons (Bereishis 10:6). They were named Kush, Put, Canaan and Mitzrayim. They were two generations after Noach, which would mean that they were eight generations before Avraham. Avraham lived eight generations after Noach's grandson Mitzrayim.
Now, move on to Parshas Chaye Sara (25:2). Avraham took Ketura for a wife. She was born an Egyptian princess. She was a descendant, then, of Mitzrayim son of Cham son of Noach. She bore to Avraham sons named Zimran, Yakshan, Medan, Yishbak, Shuach and Midian. They would have lived nine generations after Noach's son Mitzrayim.
Looking further ahead (BaMidbar 10:29), we discover that Yisro was a son of Midian. And now we do the grand count: Yisro, through Midian, followed ten generations after Mitzrayim. When Yisro learned of the downfall of Egypt, the nation descended from and known as "Mitzrayim", he felt a personal connection dating back ten generations through his father. He was troubled by the news of Egypt's calamities. Even though his great son-in-law Moshe was sharing the miracles of the Jewish nation's rescue and survival, and this felt good to Yisro and made him happy (va'yichad Yisro), we learn from the somewhat atypical usage of that word that Yisro also had a deeper reaction. He felt the pain of his ancestral relative. He identified with the troubles of his distant relatives despite his joy over his adopted people's salvation.
Ten generations separated him from his benei Cham origins, whereas his affiliation with the Torah nation was fresh, new and vibrant. Nonetheless, something resonated within him despite his righteous and sincere commitment. And this is why we must be sensitive to the stranger. This is why a Jew thinks carefully about how his words might impact others. We refrain from hurtful statements even when there is but a trace of a chance that the listener will link our remarks to something within, or within his or her past.
Good Shabbos. D Fox
posted by Rabbi Dr. Fox at 9:49 PM
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