Parashat Yitro
Three Thoughts on Gershom and Eliezer
The opening section of Parashat Yitro tells that Yitro, Moshe's father-in-law, came with his daughter and two sons to join Benei Yisrael. Surprisingly, the Torah found it necessary to remind us here of the names of Moshe's two sons and the reasons behind their names: "And her two sons: one's name was Gershom, because he said, 'I was a stranger in a foreign land,' and one's name was Eliezer, because 'The G-d of my father assisted me and saved me from Pharaoh's sword."
What message does the Torah seek to convey in these verses? Why was it important for the Torah to provide us with this information in this context?
Three critically important lessons emerge from thess seemingly innocuous verses:
1) It is explained that the names of Moshe's two sons underscore G-d's personal protection of Moshe as an individual. "I was a stranger in a foreign land" – Moshe was all alone, away from his people, and G-d protected him and cared for him. "The G-d of my father assisted me and saved me from Pharaoh's sword" – G-d provided Moshe with personal protection from Pharaoh. He was saved through personal divine providence, as a single individual, without belonging to any group. Yitro reminds Moshe of the names he gave his sons to emphasize that even as he now assumes the reins of leadership and bears the responsibility to lead and guide an entire multitude, he must never forget the needs of the individual. Just as G-d looked after him when he was alone, so must he care for the needs of each individual under his charge.
In particular, Yitro sought to warn Moshe never to sacrifice the needs and interests of his own family on behalf of the nation. People in public service often find themselves investing so much time and effort into their community work, that they neglect their wives and children. Yitro ever so subtly reminded Moshe that the needs of the nation at large must not stand in the way of the needs of the individuals, including – first and foremost – Moshe's wife and children.
2) The Ba'al Ha'urim (Rabbi Yaakov Ben Asher, author of the "Tur"; Germany-Spain, 1275-1349) observes that when the Torah gives the reason behind the name of Moshe's first son, it emphasizes, "BECAUSE HE SAID, 'I was a stranger in a foreign land'." This emphasis does not appear in the next verse, which tells the reason for Eliezer's name. Why must the Torah stress the point that Moshe made this remark before naming Gershom? Would we not have understood that it was Moshe who called himself a "stranger in a foreign land"?
The Ba'al Ha'turim answers based on a startling comment in the Midrash that Yitro allowed Moshe to marry his daughter on condition that their first child would be raised as an idolater. Yitro had "leverage," so-to-speak, in that Moshe was but a foreigner, whom Yitro had brought into his home, and he was thus able to stipulate this condition on Moshe's marriage to his daughter. Therefore, Moshe publicly announced, "I was a stranger in a foreign land." He wanted all people to know that he agreed to this condition only because of his disadvantaged situation, as a helpless fugitive dependent upon the grace of Yitro. This explains the Torah's emphasis on the fact that Moshe made this remark.
How might we understand Yitro's condition? Yitro had already rejected paganism and embraced Jewish belief. Why would he insist that his grandson be raised according to the very faith that he had himself encountered and rejected?
Rav Chayim Shmuelevitz (head of the famous Mir Yeshiva; 1901-1979) explained that Yitro wanted at least his first grandson to reach Judaism just as he had: through exposure to the wide range of religious ideas. He felt that one's faith would be bolstered if he first encounters conflicting ideas and then comes to understand the truth about the Jewish religion. But this is incorrect. For one thing, there is no guarantee that the child will pass over the conflicting ideas and arrive at the truth. But even if this could be guaranteed, one must firmly accept Torah with unequivocal conviction, and only then ask questions. Jews are certainly encouraged to ask and explore, but only after they firmly establish their belief and commitment. Yitro wanted his grandson to arrive at belief only through philosophical inquiry, and not with unquestioning faith; we are enjoined to do just the opposite.
3) Finally, the Pardes Yosef (Torah commentary by Rabbi Yosef Patzanavsky, Poland, 1875-1942) suggests an explanation for why Moshe found it necessary to name his sons after his experiences as a fugitive. Moshe knew that his sons would not be raised in the mudpits of Egypt, and would be spared the torment suffered by their enslaved brethren. He wanted to ensure that they would remember that they are still in exile, that they are not necessarily secure, even when they enjoy complete freedom and the opportunity to live as Jews.
This is a critical message for American Jewry. There have been many times in our history when, like in our generation, Jews felt comfortable and at home in exile, but they ultimately found themselves persecuted or banished. We must ensure to keep a low profile, not to flaunt our successes and achievements, lest we arouse the jealousy and resentment of those among whom we live. However comfortable and secure our situation appears, even here, with all the freedoms granted to us by the United States, we are not necessarily safe.
