Divrei Azriel: Working for Society's Welfare
Divrei Azriel: Working for Society's Welfare

After the miracles, nissim gluyim, that occurred in last week's parsha, Yitro (Jethro) comes to meet his son-in-law and the Jewish people in the desert. As the rabbis (rishonim) write, he came to see and hear for himself the recipients of Hashem kindness.  Upon this arrival, Yitro, like any good father-in-law, decides to offer some words of advice in the hope of aiding Moses in the judicial process and alleviating him of some of his responsibilities. After being welcomed with open arms and having his advice heeded, Yitro then decides to return back to Midian. How could Yitro, after seeing all of Hashem's greatness and even contributing to the betterment of the Jewish daily life simply turn around and go back to where he came from. What exactly is going on here?

After the events of last weeks parsha we learn that immediately after witnessing the splitting of the sea, B'nei Yisrael complained to Hashem, questioning if they were taken from Egypt to be killed in the desert. The classic answers that are given stress the fleeting nature of inspiration and the importance of ameilus, exerting all of one's efforts to achieve a goal. It seems that Yitro understood this message which manifested itself in his desire to be osek bitzibur, work to better society. How could someone. after contributing and putting in that kind of effort say to themselves 'my work here is done'? It seems that Yitro lacked a full understanding of what it means to exert yourself fully in the service of Hashem.

Perhaps Yitro's suggestion, as great as it was, had its own shortcomings- it created a system of impatience. By speeding up the judicial process, people who might have otherwise tried to learn the din on their own, or would have been more careful in thinking about the consequences of their actions now had the peace of mind knowing that there was a judicial system that could effectively and efficiently fix any problem. Yitro's suggestion, as useful as it was, had the potential to be abused and in creating a lackadaisical society.

In his lectures,  the Beis Halevi explains the difference between the giving of the first and second tablets. He posits that the first set of tablets which were given as we see from later in the parsha with lightning and thunder and that the Jewish people saw them, were ultimately destroyed as a result of the sin of the Golden Calf, Chet Haegel. The second set remained intact, written by Moses instead of Hashem. It is these that become the icon of Torah study and working at it.Instead of setting up a self-sustaining system of law and having everything handed to you (including the Torah itself),

Hashem says psol lecha, make for yourself a system and make studying Torah your own possession. It is not enough to set up a self-sustaining judicial system. One needs to also understand the meaning of Torah law and see that the public does as well. Each person has what to contribute to the microcosm of their own home and the macrocosm of their community.