Unfortunately, as Rav Eliyahu Dessler points out, the results of this decision were far from what either man had envisioned. None of Moshe’s direct descendants emerged as Torah leaders of subsequent generations. In fact, his grandson was the idolatrous priest of the cult known as Pesel Micha (see Shoftim 18:30 and the commentary of Rashi). Even though Yitro had only the best of intentions, the ultimate consequence of his request was disastrous.
The debate of Moshe and Yitro continues to be relevant in our times as well. As parents and educators, we are often faced with a similar dilemma. How much exposure do we allow our children to the outside world, particularly today when we are in competition with outside forces for the very souls of our children? Certainly, there is no easy answer to this question.
Without a doubt, we should aim to create and sustain the type of insular environment that reduces harmful outside influences. The negative temptations that exist are very powerful and, once incorporated in our lives, are difficult to overcome. (Rav Dessler, in his explanation of the above Midrash, states that the environment in Yitro’s home did not as yet reflect his ultimate acceptance of Hashem as God. As such, there was enough residual negativity to influence Moshe into accepting his preposterous demand. Imagine how much more of a negative influence is created by an environment such as ours, particularly when the ones who are affected hold nowhere near the same degree of spiritual strength and fortitude possessed by Moshe Rabbeinu.)
At the same time, we must also take pains to ensure that our children not be overwhelmed by the challenges and experiences life will invariably present. When they leave the shelter of the yeshiva they will be faced with difficult tests, ones never experienced by previous generations. We simply cannot completely shield our children from all these temptations. Rather, we must instill within them a love for Yiddishkeit that is of such a magnitude they will have the fortitude necessary to resist and ultimately reject these outside forces.
This week’s parshah opens with a scathing criticism Yitro directed at Moshe Rabbeinu when he set out to relieve his son-in-law of much of the latter’s enormous judicial responsibility.
Moshe sat to judge the people…from the morning to the evening. And when Moshe’s father-in-law saw all that he did…he said…“Why do you sit by yourself alone, and all the people stand by you from morning to evening?” And Moshe said to his father-in-law, “Because the people come to me to inquire of Hashem…”
Moshe’s father-in-law said to him, “The thing you are doing is not good. You will surely wear yourself out, both you and these people who are with you, for the matter is too heavy for you; you cannot do it alone.… You shall appoint over [the people] leaders over thousands, leaders over hundreds, leaders over fifties, and leaders over tens… [Shemos 18:13-21]
However, upon further analysis it becomes clear that physical fatigue per se was not Yitro’s primary concern. “Is it possible,” asks Rashi, that Moshe was unable to judge [Bnei] Yisrael [independently]? The man who brought them out of Egypt, who split the sea for them, who caused the manna to fall, who piled up the quails, was unable to judge them? (Rashi on Devarim 1:9)
Rather, Yitro understood that if the Torah were to be properly understood and transmitted to future generations, the process would have to involve others, even if those others were on a substantially lower level than their leader. In fact, he was so convinced of the correctness of his position that he invoked Hashem as the final arbiter, going so far as to dare Him, as it were, to support his position.
