Rashi, in his commentary to Parashat Yitro, tells us that Yitro, Moshe’s father-in-law, was given this name because a section was added to the Torah in his merit. The name “Yitro” stems from the word “yeter,” which means “additional” or “extra.” Yitro received this name because he advised Moshe to appoint a team of judges, and this story was included in the Torah. He was given the great privilege of adding content to the Torah, so he was given the name “Yitro.”
Why did Yitro earn this special privilege? Many people did exceptional things without receiving this reward. Why was Yitro given this specific reward of having a section added to the Torah in his merit?
The Zohar teaches that before Hashem could give the Torah to Bnai Yisroel, two evil forces had to be eliminated from the world. These forces were the evil kingship and the evil priesthood. The Zohar explains that in the heavens, there is a King, G-d, and there is also a kohein gadol. The angel Michael serves as the kohein gadol in the heavens, and he brings as offerings on the heavenly altar the pure souls of the righteous tzaddikim, which bring atonement for the Jewish People. In our daily Amidah prayer, we pray that Hashem accept “ishei Yisroel,” “the fire offerings of Israel.” Even though we do not have the Bet Hamikdash, and thus we do not offer sacrifices, we nevertheless pray that our sacrifices should be accepted. Some commentators explain that this refers to the sacrifices offered in the heavens, the offerings of the righteous tzaddikim who have departed. We ask Hashem to mercifully accept these sacrifices and atone for our sins in this merit.
Conversely, the Zohar adds, here in our world, the forces of impurity had a king and a kohein gadol. The king was Pharaoh, who arrogantly denied the existence of G-d and regarded himself as the most powerful being in the world. And the kohein gadol of impurity, the Zohar teaches, was Yitro. As our Sages teach, Yitro had been a pagan priest who worshipped every form of idolatry that existed. Just as Pharaoh, the evil king, represented the polar opposite of G-d, the true King, likewise, Yitro represented the polar opposite of the angel Michael, the kohein gadol in the heavens. Whereas Michael embodied the loyal service of G-d, Yitro embodied the loyal service of every power other than G-d.
Before the Torah could be given, both of these forces had to be defeated. Pharaoh’s kingship was defeated through the process of the Ten Plagues and the Exodus from Egypt, as a result of which Pharaoh acknowledged G-d as King over the universe. Yitro, too, underwent a transformation, as described in our parasha. Upon hearing about the great miracles Hashem performed, he abandoned his pagan practices and beliefs and came to join Bnai Yisroel at Mount Sinai. Yitro’s transformation paved the way for Matan Torah, as it marked the elimination of the forces of impurity, which was necessary so that the Torah could be given. After Pharaoh was humbled and subdued and acknowledged G-d’s Kingship, the next step was Yitro, the high priest of the forces of impurity, abandoning his pagan beliefs and lifestyle.
This explains why Yitro’s reward was an additional section in the Torah. His courageous decision to transform himself is what facilitated Matan Torah. He is credited with enabling the Torah to be given, so it was only fitting that he would be rewarded by having an extra section of Torah added in his merit.
RABBI ELI MANSOUR
