In this week's portion, Parashat Yitro --named after Moses' father-in-law, Jethro, a Midianite priest-- serves as a pivotal moment in the narrative of the Israelites.
While the central focus of the narrative is the revelation at Mount Sinai (in which we receive the Ten Commandments), this entire parasha--even down to the commandments themselves--establish a framework for ethical and moral living, emphasizing palpable relationships and engagement. Parashat Yitro highlights the interconnectedness of community and the significance of fostering relationships in the pursuit of a shared spiritual and ethical journey.
Yitro's counsel to Moses regarding the delegation of leadership responsibilities underscores the importance of this communal participation and shared decision-making. By organizing the Israelites into smaller groups with appointed qualified leaders, Yitro facilitates a more intimate and relational approach to community governance. This emphasis on distributed leadership delineates the idea that meaningful engagement and connection thrive in a community where individuals actively participate, share responsibilities, and contribute to the collective well-being.
Ron Wolfson's book "Relational Judaism" also emphasizes the importance of building meaningful relationships within the context of Jewish communities (and is also a fantastic read!). And so in this text study, I hereby aim to connect the two texts, submitting what I like to think of as Parashat Yitro's Ten Commandments for Relational Midianism (read: Relational Judaism).
1. Build Connections
(17) But Moses’ father-in-law said to him, “The thing you are doing is not right; (18) you will surely wear yourself out, and these people as well. For the task is too heavy for you; you cannot do it alone. (19) Now listen to me. I will give you counsel, and God be with you! You represent the people before God: you bring the disputes before God, (20) and enjoin upon them the laws and the teachings, and make known to them the way they are to go and the practices they are to follow. (21) You shall also seek out, from among all the people, capable individuals. who fear God—trustworthy ones who spurn ill-gotten gain. Set these over them as chiefs of thousands, hundreds, fifties, and tens, and (22) let them judge the people at all times. Have them bring every major dispute to you, but let them decide every minor dispute themselves. Make it easier for yourself by letting them share the burden with you. (23) If you do this—and God so commands you—you will be able to bear up; and all these people too will go home unwearied.” (24) Moses heeded his father-in-law and did just as he had said. (25) Moses chose capable individuals out of all Israel, and appointed them heads over the people—chiefs of thousands, hundreds, fifties, and tens; (26) and they judged the people at all times: the difficult matters they would bring to Moses, and all the minor matters they would decide themselves.
In this portion, Yitro specifically explains how these leaders are expected to be chosen and appointed--what qualifications are needed and the expectations that the community may have of their newly appointed judges. Each community (established by quantity) are establishing a structure for meaningful connections and community engagement.
Wolfson posts that creating meaningful connections fosters a sense of belonging and engagement, forming the core of vibrant Jewish communities.
2. Promote Hospitality
In this moment of reconnection (Yitro has just reunited Moses with his family), Moses literally goes out to his father-in-law, bowing low as a show of respect and hospitality. Each warmly welcomes the other and asks after each other's welfare before heading to business inside the tent.
Wolfson discusses the significant role that hospitality (loosely defined as a welcoming and inclusive atmosphere) plays in fostering community--that indeed this atmosphere is essential for people to feel a sense of community and belonging.
3. Encourage a Personal Touch
(14) But when Moses’ father-in-law saw how much he had to do for the people, he said, “What is this thing that you are doing to the people? Why do you act alone, while all the people stand about you from morning until evening?” (15) Moses replied to his father-in-law, “It is because the people come to me to inquire of God. (16) When they have a dispute, it comes before me, and I decide between one party and another, and I make known the laws and teachings of God.” (17) But Moses’ father-in-law said to him, “The thing you are doing is not right; (18) you will surely wear yourself out, and these people as well. For the task is too heavy for you; you cannot do it alone.
Yitro, after engaging with Moses, Aaron, and the elders, has the opportunity to watch Moses from his outsider-insider status, which allows for a fresh and personal perspective. Yitro advises Moses to delegate responsibilities, not only for the benefit of the Israelite people, but also for Moses' personal benefit--the task is too heavy for any one person to hold alone without the possibility of real burnout.
In "Relational Judaism," Wolfson emphasizes the impact of personal interactions, going as far to encourage both leadership and community members to engage with each other on a deeper, personal level, creating a more intentional and intimate connected community.
4. Advocate for Inclusivity
(21) You shall also seek out, from among all the people, capable individuals who fear God—trustworthy ones who spurn ill-gotten gain. Set these over them as chiefs of thousands, hundreds, fifties, and tens, and
Yitro recommends that Moses seeks capable leaders from all backgrounds, but with specific qualities--aiming for the promotion of inclusivity and diversity in community leadership--anyone from any tribe could be appointed to any position if they possessed the necessary qualifications.
"Relational Judaism" asserts the idea that communities themselves should be inclusive and open to diverse backgrounds, ages, perspectives, and lived experiences. Embracing diversity, Wolfson argues, can only enrich the community experience.
5. Foster Shared Learning
Yitro enjoins Moses teach the people God's decrees and instructions, thereby sharing the responsibility (and the leadership stressors!). This shared learning empowers these newly appointed leaders to engage in communal values and in (literal) trial-and-error attempts at a new social organization.
Wolfson believes that a community of learners is strengthened when people come together to explore and deepen their understanding of Jewish traditions and values.
6. Highlight Meaningful Rituals
(טו) וְכׇל־הָעָם֩ רֹאִ֨ים אֶת־הַקּוֹלֹ֜ת וְאֶת־הַלַּפִּידִ֗ם וְאֵת֙ ק֣וֹל הַשֹּׁפָ֔ר וְאֶת־הָהָ֖ר עָשֵׁ֑ן וַיַּ֤רְא הָעָם֙ וַיָּנֻ֔עוּ וַיַּֽעַמְד֖וּ מֵֽרָחֹֽק׃ (טז) וַיֹּֽאמְרוּ֙ אֶל־מֹשֶׁ֔ה דַּבֵּר־אַתָּ֥ה עִמָּ֖נוּ וְנִשְׁמָ֑עָה וְאַל־יְדַבֵּ֥ר עִמָּ֛נוּ אֱלֹהִ֖ים פֶּן־נָמֽוּת׃ (יז) וַיֹּ֨אמֶר מֹשֶׁ֣ה אֶל־הָעָם֮ אַל־תִּירָ֒אוּ֒ כִּ֗י לְבַֽעֲבוּר֙ נַסּ֣וֹת אֶתְכֶ֔ם בָּ֖א הָאֱלֹהִ֑ים וּבַעֲב֗וּר תִּהְיֶ֧ה יִרְאָת֛וֹ עַל־פְּנֵיכֶ֖ם לְבִלְתִּ֥י תֶחֱטָֽאוּ׃ (יח) וַיַּעֲמֹ֥ד הָעָ֖ם מֵרָחֹ֑ק וּמֹשֶׁה֙ נִגַּ֣שׁ אֶל־הָֽעֲרָפֶ֔ל אֲשֶׁר־שָׁ֖ם הָאֱלֹהִֽים׃ {ס} (יט) וַיֹּ֤אמֶר יְהֹוָה֙ אֶל־מֹשֶׁ֔ה כֹּ֥ה תֹאמַ֖ר אֶל־בְּנֵ֣י יִשְׂרָאֵ֑ל אַתֶּ֣ם רְאִיתֶ֔ם כִּ֚י מִן־הַשָּׁמַ֔יִם דִּבַּ֖רְתִּי עִמָּכֶֽם׃ (כ) לֹ֥א תַעֲשׂ֖וּן אִתִּ֑י אֱלֹ֤הֵי כֶ֙סֶף֙ וֵאלֹהֵ֣י זָהָ֔ב לֹ֥א תַעֲשׂ֖וּ לָכֶֽם׃ (כא) מִזְבַּ֣ח אֲדָמָה֮ תַּעֲשֶׂה־לִּי֒ וְזָבַחְתָּ֣ עָלָ֗יו אֶת־עֹלֹתֶ֙יךָ֙ וְאֶת־שְׁלָמֶ֔יךָ אֶת־צֹֽאנְךָ֖ וְאֶת־בְּקָרֶ֑ךָ בְּכׇל־הַמָּקוֹם֙ אֲשֶׁ֣ר אַזְכִּ֣יר אֶת־שְׁמִ֔י אָב֥וֹא אֵלֶ֖יךָ וּבֵרַכְתִּֽיךָ׃ (כב) וְאִם־מִזְבַּ֤ח אֲבָנִים֙ תַּֽעֲשֶׂה־לִּ֔י לֹֽא־תִבְנֶ֥ה אֶתְהֶ֖ן גָּזִ֑ית כִּ֧י חַרְבְּךָ֛ הֵנַ֥פְתָּ עָלֶ֖יהָ וַתְּחַֽלְלֶֽהָ׃ (כג) וְלֹֽא־תַעֲלֶ֥ה בְמַעֲלֹ֖ת עַֽל־מִזְבְּחִ֑י אֲשֶׁ֛ר לֹֽא־תִגָּלֶ֥ה עֶרְוָתְךָ֖ עָלָֽיו׃ {פ}
(15) All the people witnessed the thunder and lightning, the blare of the horn and the mountain smoking; and when the people saw it, they fell back and stood at a distance. (16) “You speak to us,” they said to Moses, “and we will obey; but let not God speak to us, lest we die.” (17) Moses answered the people, “Be not afraid; for God has come only in order to test you, and in order that the fear of God may be ever with you, so that you do not go astray.” (18) So the people remained at a distance, while Moses approached the thick cloud where God was. (19) יהוה said to Moses: Thus shall you say to the Israelites: You yourselves saw that I spoke to you from the very heavens: (20) With Me, therefore, you shall not make any gods of silver, nor shall you make for yourselves any gods of gold. (21) Make for Me an altar of earth and sacrifice on it your burnt offerings and your sacrifices of well-being, your sheep and your oxen; in every place where I cause My name to be mentioned I will come to you and bless you. (22) And if you make for Me an altar of stones, do not build it of hewn stones; for by wielding your tool upon them you have profaned them. (23) Do not ascend My altar by steps, that your nakedness may not be exposed upon it.
While the detailed account of the Israelite's encounter with God at Mount Sinai also rings of a personal touch, the boundary they create by having Moses act as interlocutor and translator leads to a step-by-step instruction when the commandments are received, including how to build an altar (and how to approach one!). These central texts serve as a foundational moment for (and perhaps even monument to) the establishment of meaningful rituals in the Jewish community.
Wolfson suggests that rituals become meaningful when they are imbued with personal meaning--that is, when we can define and understand the symbolism and purpose underlying the ritual. When we are able to do this collaboratively, rituals enhance the sense of community and connection exponentially.
7. Cultivate a Caring Communtiy
Before receiving the commandments at Mt. Sinai, the Israelites are given a promise and respond faithfully in kind, declaring their commitment to be God's treasured possession. This covenantal moment not only exemplifies the unity and mutual care among the community and the people (and God), but also lays the foundation for a caring and supportive community ethos.
Wolfson discusses the importance of a caring community that supports its members in times of sorrow and of simcha--that we need to be present in moments of crisis and celebration.
8. Empower Individuals
(25) Moses chose capable individuals out of all Israel, and appointed them heads over the people—chiefs of thousands, hundreds, fifties, and tens;
While Yitro suggests a much more stringent course of four qualifications to be labeled a judge, Moses picks "capable individuals" to lead--appointing them as fit to lead over thousands, hundreds, fifties, and tens, emphasizing the importance of competent and qualified individuals to contribute to the well-being of the community (and a leader's prerogative to pick and choose which advice to listen to!).
Wolfson eagerly encourages community members to take an active role in shaping the community (in whatever way is most meaningful to them). As individuals increase their feeling of ownership, they are more likely to be engaged and committed in the community's overall success.
9. Emphasize Flexibility and Adaptability
There is plenty of room for interpretation and flexibility when it comes to interpreting the Ten Commandments, though these central tenets underscore principles of justice and interpersonal relationships (even as we know them today!). These texts also highlight the community's need to be flexible and adaptable in applying ethical standards. While the commandments promote a moral dynamic, it is the community's responsiveness to changing circumstances that will enable us to meet these moral expectations.
Wolfson agrees that communities should be adaptable to change, flexibly responding to the volving needs in a volatile, uncertain, complex, and ambiguous world. Our adaptability has a direct linear relationship to our sustainability.
10. Celebrate Success
(9) And Jethro rejoiced over all the kindness that יהוה had shown Israel when delivering them from the Egyptians. (10) “Blessed be יהוה,” Jethro said, “who delivered you from the Egyptians and from Pharaoh, and who delivered the people from under the hand of the Egyptians. (11) Now I know that יהוה is greater than all gods, yes, by the result of their very schemes against [the people].” (12) And Jethro, Moses’ father-in-law, brought a burnt offering and sacrifices for God; and Aaron came with all the elders of Israel to partake of the meal before God with Moses’ father-in-law.
Yitro truly and emphatically celebrates and supports the success of the Israelite people against their Egyptian adversaries. He rejoices and offers sacrifices to God (a non-Midianite entity to be clear!), emphasizing the importance of celebrating achievements within the community--even if technically he might be outside of it!
Wolfson's emphasis of acknowledging and celebrating achievements within the community echoes our own congregational success with "Modim Moments" (other synagogues call them "Shehechyanu Moments")--when we are able to celebrate and give gratitude for each others successes, accomplishments, and wins. We do so whether you're a longtime member of the synagogue, or whether you're a first-time visitor to this particular Shabbat experience. Recognizing and celebrating accomplishments reinforces a positive community spirit, just as "a rising tide lifts all boats."