This is a free translation of a talk from the Rebbe of parashat Yitro, 1965. Printed in Likkutei Sichot, vol. 11, p. 74.<\/p>\n\n\n\n
1.<\/p>\n\n\n\n
Regarding what is written in our Torah portion: \u201cAnd Jethro said: Blessed be the L-rd who has delivered you\u201d \u2014 our Sages of blessed memory said: \u201cIt is a disgrace for Moses and the six hundred thousand [Israelites] that they did not say \u2018Blessed\u2019 until Jethro came and said: \u2018Blessed be the L-rd.\u2019\u201d<\/p>\n\n\n\n
This requires understanding: what is the meaning of \u201cthat they did not say \u2018Blessed,\u2019 etc.\u201d? After all, Moses and the Children of Israel sang a song to the L-rd after the miracle of the Splitting of the Sea!<\/p>\n\n\n\n
And it cannot be explained that the disgrace was that they did not say \u201cBlessed\u201d regarding the Exodus from Egypt (but only regarding the Splitting of the Sea), for if so, \u201cthe main point is missing from the text.\u201d<\/p>\n\n\n\n
This can be understood by prefacing what is written in the Zohar: that until Jethro came and acknowledged the Holy One, blessed be He, the Torah was not given to Israel. And when Jethro came and said, \u201cBlessed be the L-rd who has delivered you, etc.; now I know that the L-rd is greater than all the G-ds, etc.,\u201d through this he effected that \u201cthe Holy One, blessed be He, was exalted above and below, and afterward He gave the Torah in completeness.\u201d<\/p>\n\n\n\n
Apparently, this is difficult to understand: how is it possible that all the great spiritual stature of Moses and Aaron and the six hundred thousand of Israel \u2014 before Jethro came \u2014 was still not sufficient for the Torah to be given to Israel, and that they merited it only after Jethro also acknowledged the Holy One, blessed be He, and said, \u201cthat the L-rd is greater than all the G-ds\u201d?<\/p>\n\n\n\n
2.<\/p>\n\n\n\n
All the above will be understood by first introducing the following question:<\/p>\n\n\n\n
At the beginning of the portion it is written, \u201cAnd Jethro, priest of Midian, Moses\u2019 father-in-law, heard all that G-d had done.\u201d One must understand: what is the verse teaching us here by emphasizing that he was a \u201cpriest of Midian\u201d? Seemingly, it would have sufficed to inform us briefly: \u201cAnd Jethro, Moses\u2019 father-in-law, heard.\u201d<\/p>\n\n\n\n
Moreover, regarding \u201cpriest of Midian,\u201d there are two interpretations:
a) \u201cPriest\u201d in the sense of a minister \u2014 meaning that Jethro was the chief (or prince) of Midian.
b) A priest of idolatry (see Rashi below: \u201cfor he was familiar with every form of idolatry in the world, etc.\u201d).<\/p>\n\n\n\n
According to the second interpretation \u2014 that he was a priest of idolatry \u2014 this is most puzzling: does the Torah come here to relate something derogatory about Jethro, Moses\u2019 father-in-law? Especially when from the content of our portion it appears that the intention is the opposite \u2014 to recount Jethro\u2019s praise.<\/p>\n\n\n\n
The explanation is as follows: in truth, the verse does not use the title \u201cpriest of Midian\u201d to diminish Jethro\u2019s importance, but on the contrary, to describe his former greatness and honor (in the land of Midian), through which his virtue is emphasized even more when he came to convert \u2014 to the extent that \u201chis heart motivated him to go out to the wilderness, a place of desolation, to hear words of Torah.\u201d<\/p>\n\n\n\n
For even according to the second interpretation of \u201cpriest of Midian\u201d (that he was a priest of idolatry), this indicates Jethro\u2019s greatness in terms of knowledge and intellectual grasp. For the root of the error of those who went astray and were drawn after idolatry came (primarily) through intellectual understanding and reasoning. As Maimonides writes: \u201cThey said: Since G-d created these stars and spheres to govern the world, etc., they are worthy of praise and glorification and of being accorded honor. And this is the will of G-d, etc.\u201d<\/p>\n\n\n\n
That is to say: although it is indeed true that the flow of Divine vitality is drawn down into this physical world through the stars and constellations \u2014 as our Sages said, \u201cThere is not a blade of grass below that does not have a constellation above that strikes it and says to it: \u2018Grow!\u2019\u201d \u2014 nevertheless, it is forbidden to honor them, etc., for this reason. For they possess no independent choice or will of their own; they are only \u201clike an axe in the hand of the woodchopper,\u201d carrying out the will of the King of kings, the Holy One, blessed be He.<\/p>\n\n\n\n
And just as there are intermediaries in this world \u2014 the stars and constellations, through which the flow of vitality comes into this world \u2014 which in truth are utterly nullified in their very existence (and one who attributes to them any independent power or dominion is committing idolatry), so too are there intermediary angels in the World of Formation and in the World of Creation, as it is written, \u201cFor one higher than the high watches, and there are higher ones above them.\u201d Even there, in the more elevated worlds, the warning remains that they are only like an axe in the hand of the woodchopper. On the contrary: the more elevated the level of the intermediaries, the greater the likelihood of error in this matter.<\/p>\n\n\n\n
This is the meaning of the statement that Jethro \u201cwas familiar with every form of idolatry in the world, etc.\u201d \u2014 that is, he possessed knowledge and intellectual grasp of all the intermediaries in all the worlds, even up to the highest levels. (However, when he was the priest of Midian, he erred and regarded them as intermediaries possessing independent power and authority \u2014 and this constitutes idolatry.) From this one understands the magnitude of Jethro\u2019s intellectual attainment.<\/p>\n\n\n\n
From this it is well understood that when the verse describes him as \u201cpriest of Midian,\u201d the intention is to relate his praise \u2014 that he was a minister and an honored figure in the land of Midian, and that he \u201csat in the honor of the world\u201d in the material sense (according to the first interpretation of \u201cpriest of Midian\u201d). At the same time, he was also \u201ca priest of idolatry,\u201d familiar with every form of idolatry \u2014 exceedingly great in intellectual understanding (according to the second interpretation; for both are true). And nevertheless, he left all his greatness and importance and came to convert.<\/p>\n\n\n\n
3.<\/p>\n\n\n\n
According to this explanation \u2014 that Jethro was great in wisdom and knowledge \u2014 we can understand what is written in the Zohar, that specifically through his acknowledgment the Torah was given. For it is stated in the Zohar on the verse, \u201cAnd I saw that wisdom excels folly,\u201d that the \u201cadvantage\u201d of holy wisdom is drawn specifically \u201cfrom folly,\u201d meaning through the refinement of the wisdom of the \u201cother side\u201d (unholiness), which is called \u201cfolly.\u201d<\/p>\n\n\n\n
It follows that when Jethro \u2014 who was a great sage in the wisdom of the \u201cother side\u201d \u2014 came to study Torah and declared, \u201cFor the L-rd is greater than all the G-ds\u201d (as explained above according to Rashi), this brought about a refinement of the wisdom of the \u201cother side,\u201d to the extent that it was transformed into holy wisdom. Consequently, there was added from it (from the \u201cfolly\u201d) an \u05d9\u05ea\u05e8\u05d5\u05df \u05d0\u05d5\u05e8 \u2014 a superior increase of light \u2014 in holy wisdom.<\/p>\n\n\n\n
Therefore, specifically Jethro\u2019s acknowledgment \u2014 since it drew down this superior increase of light in holy wisdom \u2014 is what effected the giving of the Torah (which is His wisdom, may He be blessed) below; for this requires a drawing down from a most exalted level.<\/p>\n\n\n\n
However, it is well known regarding preparation for any matter that the preparation must be of the same nature as the thing for which it prepares. If so, this itself requires explanation: how is the refinement of the wisdom of the \u201cother side\u201d a preparation for the Giving of the Torah?<\/p>\n\n\n\n
The explanation is as follows: it is explained in many places that before the Giving of the Torah, \u201cthe Holy One, blessed be He, decreed and said: \u2018The heavens are the heavens of the Lord, but the earth He has given to man.\u2019 But when He wished to give the Torah, He nullified the first decree and said: \u2018The lower realms shall ascend to the higher realms, and the higher realms shall descend to the lower realms.\u2019\u201d<\/p>\n\n\n\n
That is, at the Giving of the Torah there occurred a unification of above and below \u2014 that the \u201clower\u201d ascends and becomes included within the \u201chigher.\u201d<\/p>\n\n\n\n
And similar to this is the refinement of the wisdom of the \u201cother side\u201d (which represents the lowest level) and its elevation into the higher wisdom. Therefore, this indeed serves as a preparation for the matter of the Giving of the Torah.<\/p>\n\n\n\n
4.<\/p>\n\n\n\n
With this preparation for the Giving of the Torah (through the refinement of the wisdom of the \u201cother side\u201d) there is an advantage even over the preparation brought about through the Splitting of the Sea.<\/p>\n\n\n\n
For it is known that the Splitting of the Sea also involved the concept of uniting higher and lower realms. As explained in many places, at the Splitting of the Sea there occurred a union of the \u201cconcealed world\u201d (the sea) and the \u201crevealed world\u201d (the dry land). This, too, was in the two modes mentioned above in the Midrash: from above downward and from below upward \u2014 a drawing down of the concealed world into revelation.<\/p>\n\n\n\n
Thus, the Splitting of the Sea was likewise a preparation for the Giving of the Torah. Nevertheless, this preparation was not sufficient, and the Torah was not given until Jethro came and acknowledged \u2014 until even the wisdom of the \u201cother side\u201d was refined.<\/p>\n\n\n\n
The reason may be explained as follows: although the union of higher and lower at the Splitting of the Sea encompassed all the worlds, from the highest levels to the lowest degrees, still this union included only the \u201clower\u201d within the levels of holiness themselves. It did not extend to a refinement and elevation of the \u201clowest of the low\u201d within the realm of the \u201cother side.\u201d<\/p>\n\n\n\n
(For the fact that the Egyptians were drowned in the Sea does not mean that they were refined and purified; rather, their existence was destroyed and nullified.)<\/p>\n\n\n\n
For this reason \u2014 that the \u201cother side\u201d had not yet been refined at the Splitting of the Sea \u2014 it was still possible for Amalek to come and wage war against Israel.<\/p>\n\n\n\n
For seemingly, after the revelation of the light at the Sea \u2014 which was drawn down (above) through all the levels, and also below in this physical world \u2014 not only did \u201cthe nations hear\u201d this report of the Splitting of the Sea from one end of the world to the other, but they even saw the miracle with their physical eyes, for \u201call the waters in the world split.\u201d Moreover, this revelation produced within them a sense of nullification and brokenness, as it is written: \u201cThe nations heard, they trembled\u2026 all the inhabitants of Canaan melted away,\u201d to the extent that all the nations were afraid to wage war against Israel.<\/p>\n\n\n\n
How, then, was it possible that after all this Amalek came to fight against Israel?<\/p>\n\n\n\n
Rather, the matter is as explained above: since the very essence of the \u201cother side\u201d had not yet been refined at the Splitting of the Sea \u2014 for at that time there was only a breaking and nullification in the external manifestations and powers of the kelipah (in its influence upon the nations), but the essence of the kelipah itself remained in opposition to G-dliness (since it was neither refined nor nullified) \u2014 therefore Amalek was able to come and fight against Israel.<\/p>\n\n\n\n
With this it is understood why the Torah was not given (neither by virtue of the preparation effected by the Splitting of the Sea, nor by virtue of the greatness and holiness of Moses and the Children of Israel themselves) until Jethro came and acknowledged that \u201cthe L-rd is greater than all the G-ds.\u201d For specifically through him and through his declaration there occurred the refinement and purification of the \u201cfolly\u201d of the \u201cother side,\u201d and there was produced the \u201cadvantage\u201d within holy wisdom.<\/p>\n\n\n\n
And this union \u2014 of the very lowest with the very highest \u2014 constitutes the true preparation for the Giving of the Torah.<\/p>\n\n\n\n
5.<\/p>\n\n\n\n
According to the above, we can understand (in the \u201cwine of the Torah\u201d) what Rashi comments: \u201cWhat report did he hear and come? The Splitting of the Sea and the war with Amalek.\u201d<\/p>\n\n\n\n
The well-known question is: Jethro had heard and known of all the great miracles of the Exodus from Egypt \u2014 so why was he aroused to come specifically through this report of the \u201cSplitting of the Sea and the war with Amalek\u201d?<\/p>\n\n\n\n
Furthermore, why is the wording precise in stating \u201cthe war with Amalek\u201d \u2014 emphasizing Amalek\u2019s act of waging war, rather than Israel\u2019s victory? Seemingly, it should have said \u201cthe salvation of Israel\u201d or \u201cthe downfall of Amalek,\u201d and the like \u2014 in order to inform us of the magnitude of the miracle.<\/p>\n\n\n\n
However, according to the above explanation this is understood: specifically these two matters that Jethro heard \u2014 \u201cthe Splitting of the Sea\u201d (meaning that the union of higher and lower realms is possible and was in fact accomplished), and \u201cthe war with Amalek\u201d (which proves that the union was not yet complete, since the kelipah still opposed) \u2014 these are what moved him to come.<\/p>\n\n\n\n
Therefore he came and \u201cacknowledged the Holy One, blessed be He,\u201d that is, to rectify and complete the union through the refinement and purification [of the \u201cother side\u201d].<\/p>\n\n\n\n
Thus the precision is understood: it was specifically the report of the \u201cwar with Amalek\u201d that brought Jethro \u2014 and not the victory of Israel in that war.<\/p>\n\n\n\n
6.<\/p>\n\n\n\n
With this, another matter that requires explanation will also be understood.<\/p>\n\n\n\n
It is known the general principle that the order must be one of \u201cascending in holiness\u201d (ma\u2019alin ba-kodesh<\/em>). All the more so, this was the manner of the sequence of events for the Children of Israel during the period between the Exodus from Egypt and the Giving of the Torah: they left the forty-nine gates of impurity and rose from level to level until they became fit for the Giving of the Torah.<\/p>\n\n\n\n Seemingly, however, among the events of that time there was also the war with Amalek \u2014 which caused a great descent in the spiritual state of the Children of Israel, to the extent that it is said, \u201cThe L-rd has a war with Amalek from generation to generation.\u201d<\/p>\n\n\n\n But according to the above, this is resolved: since the war with Amalek is what brought about the refinement and purification of the \u201cother side\u201d through Jethro \u2014 which represents a loftier elevation and revelation even than that of the Splitting of the Sea \u2014 it follows that the war with Amalek, in the final analysis, is itself part of the highest ascent and the most immediate preparation for the Giving of the Torah.<\/p>\n\n\n\n 7.<\/p>\n\n\n\n According to all the above, we can also explain what our Sages said: \u201cIt is a disgrace for Moses and the six hundred thousand that they did not say \u2018Blessed\u2019 until Jethro came and said, \u2018Blessed be the L-rd.\u2019\u201d<\/p>\n\n\n\n The word \u201cbaruch\u201d (\u201cblessed\u201d) is related to the idea of drawing down, as in the expression of our Sages, \u201cone who grafts (mavrich) a vine.\u201d Thus, \u201cBlessed be the L-rd\u201d means the drawing down of Havayah (Divinity).<\/p>\n\n\n\n That is to say, the revelation of Divine light brought about through the song (and service) of Moses and the six hundred thousand \u2014 although it was on a very exalted level indeed \u2014 nevertheless was not yet in the manner of \u201cBlessed be Havayah\u2026 greater than all the G-ds,\u201d meaning a complete drawing down to the very lowest level. For the very existence of the \u201cother side\u201d had not been refined through their service (similar to the service of the righteous).<\/p>\n\n\n\n Only \u201cwhen Jethro came and said, \u2018Blessed be the L-rd,\u2019\u201d was there effected through him the supreme revelation of the light of Havayah, in complete and perfect drawing down \u2014 reaching even to the very lowest level, which was refined through his acknowledgment.<\/p>\n\n\n\n And then the Torah was given \u2014 the union of higher and lower realms.<\/p>\n\n\n\n 8.<\/p>\n\n\n\n The practical lesson from all the above in the service of each and every individual:<\/p>\n\n\n\n The concept of the Giving of the Torah must take place and indeed does take place every single day, as expressed in the wording of the blessing, \u201cWho gives the Torah\u201d \u2014 in the present tense. The preparation for this is the service of \u201cIn all your ways know Him\u201d: that one should be connected and cleaving to Havayah (\u201cknow Him\u201d) not only in matters of holiness, but \u201cin all your ways\u201d \u2014 even through optional, mundane matters. And not only in those mundane matters that are close to holiness, but even in those that are distant from holiness \u2014 analogous to the war with Amalek, which also was (through its consequences) a preparation for the Giving of the Torah.<\/p>\n\n\n\n However, before this there must be the service of the Splitting of the Sea \u2014 service in matters of holiness, as explained above. This gives the strength and the possibility for the \u201cwar with Amalek,\u201d the refinement within mundane matters \u2014 first, \u201cmy prayer is close to my bed,\u201d and afterward, \u201cconduct yourself in the way of the land.\u201d<\/p>\n\n\n\n The daily order of a person is as follows: first of all, his service \u201cimmediately upon awakening\u201d \u2014 the general acknowledgment of the soul, \u201cI give thanks before You, etc.\u201d After that comes the order of service of prayer and Torah study (matters of holiness). Only afterward comes the morning meal (except that if one is accustomed to it, he may eat before going to the study hall in order to be healthy and strong for the service of his Creator, including the Torah study in the study hall, which has no fixed limit \u2014 unlike communal prayer in the synagogue).<\/p>\n\n\n\n And so on with regard to mundane matters \u2014 first prayer and Torah, and only afterward can one draw the light of holiness down even into physical matters.<\/p>\n\n\n\n The above is the order for the great majority (and \u201cthe Torah speaks of the majority\u201d): that throughout the entire day, whenever one has free time, he studies Torah \u2014 and on the contrary, this constitutes the main part of his Torah study. For the nature of Torah is to expand and increase, and not merely to remain something fixed and equal every day \u2014 whether in quality or in quantity.<\/p>\n\n\n\n However, in addition to the above, there are various levels \u2014 both among those in the category of \u201cIssachar\u201d and those in the category of \u201cZebulun.\u201d There are those for whom the \u201cGiving of the Torah\u201d that occurs each day is fulfilled through a single chapter in the morning (in the study hall), through the Order of Sanctifying at the end of the prayer, the Shema within the prayer, the section of the daily offering, or even the section of the Priestly Blessing, etc., recited after the morning blessings (including the prayers within them).<\/p>\n\n\n\n Service in any one of these ways constitutes a preparation for the revelation of the Giving of the Torah \u2014 that \u201cAnochi Havayah\u201d becomes \u201cyour G-d,\u201d your strength and your vitality.
<\/p>\n","protected":false},"excerpt":{"rendered":"This is a free translation of a talk from the Rebbe of parashat Yitro, 1965. Printed in Likkutei Sichot, vol. 11, p. 74. 1. Regarding what is written in our Torah portion: \u201cAnd Jethro said: Blessed be the L-rd who has delivered you\u201d \u2014 our Sages of blessed memory said: \u201cIt is a disgrace for… Read More \u00bbParashat Yitro - Refining paganism<\/span><\/a>","protected":false},"author":1,"featured_media":32200,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"neve_meta_sidebar":"","neve_meta_container":"","neve_meta_enable_content_width":"","neve_meta_content_width":0,"neve_meta_title_alignment":"","neve_meta_author_avatar":"","neve_post_elements_order":"","neve_meta_disable_header":"","neve_meta_disable_footer":"","neve_meta_disable_title":"","episode_type":"audio","audio_file":"","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"","filesize":"22.59M","filesize_raw":"23691264","date_recorded":"2026-03-09 16:50:17","explicit":"","block":"","itunes_episode_number":"","itunes_title":"","itunes_season_number":"","itunes_episode_type":"","footnotes":""},"categories":[3303],"tags":[3587,3586],"series":[],"class_list":["post-32199","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-yitro-en","tag-idolater","tag-pagan"],"episode_featured_image":"https:\/\/tuviaserber.com\/wp-content\/uploads\/2026\/03\/VIDEOS-EN-Parsha-8.jpg","episode_player_image":"https:\/\/tuviaserber.com\/wp-content\/uploads\/2024\/02\/avatar1400.jpeg","download_link":"","player_link":"","audio_player":false,"episode_data":{"playerMode":"light","subscribeUrls":{"castbox":{"key":"castbox","url":"","label":"CastBox","class":"castbox","icon":"castbox.png"},"rss":{"key":"rss","url":"","label":"RSS","class":"rss","icon":"rss.png"},"spotify":{"key":"spotify","url":"","label":"Spotify","class":"spotify","icon":"spotify.png"}},"rssFeedUrl":"https:\/\/tuviaserber.com\/en\/feed\/podcast\/rabino-tuvia-serber","embedCode":"Parashat Yitro - Refining paganism<\/a><\/blockquote>