Yisro - 2nd Portion

Join me as we learnish for Monday Pares the second Torah reading of Pares chapter 18 verse 13. Yesterday we learned about Israel comes to the desert with the Yosha's wife and children and they break bread together and all the Jewish people are there and see the great honor that Moshe gives to his father-in-law Israel. Today we begin as Rashi will tell us that we know that the Torah is not a history book and therefore it's not in chronological order. And as we're soon going to see that this Torah reading that we're going to be reading now happened after the giving of the Torah and after the day of Yum Kipper, which is the time when Moshe came down the mountain the second time with the second set of ten commandments. And there is when Moshe and Israel and Israel gives Moshe some good advice. Verse 13. And it was on the following day. What was the following day? The 11th of the day after. And Moshe sat down to judge the people. And all the people stood around Moses from the morning to the evening. When was this next day? Was the day after. This is the way the saf explains it. What does it mean? The next day the day after he came down the mountain. Interesting to note the balum over here also says the word the day after the next day. If you take the word mimus with the actual letters mimus has the same numeric value of the next day after. So we see it in the numeric value and as Rashi explains it. Nashi proves his point. You must say that this is only the day after you cannot say that it is before the giving of the Torah and that the Torah is in chronological order. You cannot say because how do you then say how does he tell respond to his father-in-law and his father-in-law asks him in the next few verses he says why are they all standing here and he tells them because I have to tell them the laws that God told me if the Torah hasn't been given yet. What is he telling them? From the day the Torah was given until which is the sixth of until Moshe didn't sit down to judge the people because if you take the math he came down the Torah was given on the sixth of he came down on the 17th of Tamas which is 40 days later and at that time he came down and broke the tablets and the day afterwards Allah he went back and prayed to God for 80 days that he should forgive the Jewish people and he came again for the second time. So therefore, you have to say that this Torah reading is not in chronological order because then it only happened until the second year that it says after they came out of Egypt and it's going back and retelling us the story and it tells us that it was the day after he came down the mountain that then when Yro gave the advice to his father to his son-in-law. So too, Rashi continues to say that you have to come with this whole type of calculation. But there's a dispute of when did actually come. Did he come before the Torah was given or did he come after the Torah was given. So even if you would say that Israel came before the Torah was given and therefore if you look at the last verse it says that he was sent back. When was sent back home? This was only was only the second year because it says over here Moshe sent off his father-in-law and we find in the book of numbers when the Jewish people are traveling Moshe tells them we're going to be traveling come with us to the land of Israel. This was before the s of the spies if you're going to say that he sent them off before the giving of the Torah and he sent them off and then he went to his land where to find that he returned. So it can't be that over here Moshe sends him back and then he comes back later on again and Mosha tries to convince him to stay with them. It must be that he was here all the way through until after the giving of the Torah and only afterwards did he tell him till he did he send him off or that's when he goes or convinces him persuades him to stay to him. If you're going to say Isra, you might argue and say over there when it says that he talks to his father only says don't leave. He doesn't say Isra uses the name of maybe this was the son of Isra. The Torah says no and Isra himself went back. You can't say that because if you look in the book of Judges like we mentioned earlier was the father-in-law of Moshe. So we know that is Mosha. So when it talks about later in the book of numbers about asking and telling him to stay warm with the Jewish people, it is the same individual. So therefore, we have to learn that this Torah reading is not in chronological order. Yra was there from the time the Jewish people from before the giving of the Torah stayed until after the giving of the Torah with the travels of the Jewish people in the second year. And only then does he decide to go back to his home town in Midan was sitting like a king. and all was standing around him and Isra was perturbed by it because he felt that he was disrespecting the honor of the Jewish people and like a good father-in-law he rebuked the son-in-law as it says what are you sitting alone and everybody else is standing around you how do you how is that respect for the people making them stand in line for so long from morning until evening how is it possible to say that Moshe would Rashi asks, "How can you say that the whole day Moshe was there judging the nation?" Ella, what is this referring to? This is telling us that any judge who honors and does a a true and honorable judgment even for one moment. The verse considers it as if he's studying Torah all day when he becomes now a partner with God in the creation as it says that he was in the evening and in the morning. So too that it says that Moshe was standing and judging the people from morning to evening. Verse 15. So Moshe responded verse 14 I'm sorry verse 14-in-law of Mosha saw everything that he's doing to the people and he said to him what is this thing that you're doing to the people why are you sitting all alone why are you doing this all alone and all the people are standing upon you from morning till evening Rashi Verse 15 tells his father-in-law because the people are coming to me to ask the word of God to know what to do meaning that they will come. They're coming now but it also continues in the present. They want to know, they want to learn what God has to say at every present thing, at every idea. Verse 16, and he continues to tell them, "When they have a illegal matter, they come to me unable to judge between man and his fellow and then I can make known to them God's rules and his teachings." Verse 16. Whoever has an issue, a financial matter will come to me to hear what the judgment is. Verse 17. So Israel tells him and gives him some advice. And the father-in-law of Moshe says to him, "It is not good what you are doing." Why does he call him? This says as follows. in a way of an honorable and respectful way. The Torah calls him because he was the father-in-law of the king. Verse 18, you're going to wear yourself out. Not only you also the people that are with you that's with you because this is becoming way too difficult for you. The matter is too weighty on you. This is not something you can do alone. built like the explains. This becomes uh worn out like the like the leaf becomes withered out withers becomes dried out because of the sun because of very cold and therefore becomes weakened and dried up and it doesn't have the strength because of the sitting in the sun. meaning you it's including not only you why does it say also you even those that are standing there to assist you and the 70 elders will also become worn out because it's too weighty on you it's more difficult than the strength that you'll have and you're not going to be able to last too long that means this is going to become too burdensome on you and therefore you're not going to be able to last as well as he talks about the people that that if they're going to have to wait online for so long. Eventually, as he tells them, they're not going to want to ask any questions because it will take too long to get an answer. Verse 19, now listen to me. will give you some advice and God will be God will if God agrees with you. You will be for the people's representative before God and you will be the one to bring the cases before God. I'm going to give you advice. He told him, "You know what? I'm not I'm just going to tell you this, but listen to what I have to say and then say go ask God if he agrees with it. You'll be you're going to be the one the representative of the Jewish people to bring their questions to God and ask God the judgment their arguments. Verse 20 20 and you will warn them and you will caution them regarding the rules and the teachings will make known to them the way that they should follow and the actions that they should be doing. How is this going to happen? Verse 21. So the way you're going to do it and implement this is and you will now esta you discern from among all the people men who are wellestablished who are god-fearing people of truth of integrity who hate money and you will make them you will appoint them as leaders Leaders of the thousands leaders of 100ish leaders of 50 and leaders of tens and explains what he means. And here is plan you will see you will discern. How are you going to discern with your divine presence? What does this mean? He doesn't mean mighty people but in this case he's talking about wellestablished individuals. They're wealthy, meaning they don't have to uh nobody can bribe them. They don't have to show off. They don't have to be able to find honor or comfort amongst other people because they're well established within themselves and they have enough self-confidence that they don't have to worry about everybody else and showing you off to the other people. These are people of integrity. You can rely on them. When people are of integrity say something that people that are listening will follow to what they have to say. Not only do they have their own money but they hate money. Meaning they don't they dislike it and therefore they don't have this desire for money and therefore nobody will be able to bribe them. Like those sages used to say, gold, any judge who and had to be by forcefully taken out money from him in court is not considered a good judge. Meaning because that he did not see himself as guilty that he was willing to give up the money. that proves that the love he has a love of money, a lust for money and that means it's just a matter of how much to be able to bribe this individual and therefore he is in invalid for being a judge. So anytime a judge who that judge himself you had a difficult time getting him to pay up a a case and he had to go to court for it. That in itself shows you that that judge has some type of lust for money. A leader of a thousands. So if you take the amount of people there were so if there 600,000 people how many leaders for thousands you need then you have leaders of 100 600,000 people leaders for every hundred that you'll need 6,000 you need 12,000 you need 60,000 so each one will be responsible for 10 people verse 22 And they will judge the people at all times. Every major case they would bring to you and all the small things they will judge on their own. The minor cases this will ease your burden by sharing it with them. They will judge. They will tell what the order is. It will ease your burden. This theme, that advice that I'm giving you, this should make it easier for you. Like we say, and this will make it more difficult. Is the opposite terminology, but he's saying something that would happen in the present. Verse 23. If this thing you shall do, and God commands you to do so as well, And you will be able to bear up to it, be able to stand and also all these people including as well and his sons as we'll soon see will arrive at their destination in peace. Verse 23, go ask God to make sure that he agrees with this if he commands you to do so. You'll be able to continue to do so. However, if God says you cannot, he will refrain you from doing so. You will not be able to follow my advice. That means you need to get God's approval with this also this entire nation. Who's this entire nation? The elders who those who are accompanying you when you do and judge the people. This concludes the second Torah reading of Parasro.