Mojzesov tast Jitro je slišal o vsem, kar je storil elohim za Mojzesa in Izraelce. Mojzesu je pripeljal njegovo ženo in dva sinova.

Mojzes se je usedel in sodil ljudstvu od jutra do večera. Jitro mu je rekel, da bo tako izmučil sebe in ljudstvo. Jitro reče Mojzesu, naj ljudstvu razlaga elohimove zakone in postavo. Nad ljudstvo naj postavi načelnike, ki bodo razsojali o manjših zadevah. Mojzes pa bo razsojal le o pomembnih rečeh.

Tretji mesec po odhodu iz Egipta so prišli v Sinajsko puščavo. Elohim je rekel Mojzesu, naj pove ljudstvu, da je samo videlo, kaj je zanje storil elohim, kako jih je pripeljal k sebi. Če bodo poslušali njegov glas in izpolnjevali njegovo zavezo, bodo elohimova posebna lastnina izmed vseh ljudstev.

Elohim je rekel Mojzesu, da bo prišel k njemu v oblaku, govoril z njim, in tako bo ljudstvo zaupalo tudi njemu. Ljudstvo naj bo pripravljeno za tretji dan, naj imajo oprana oblačila. Mojzes naj napravi mejo okoli Sinajske gore in nihče naj ne gre proti njej, dokler ne zaslišijo zadoneti ovnovega roga. To se je zgodilo tretji dan. 

Mojzes je stopil na goro. Elohim mu je rekel, naj se spusti in naj se povzpne z Aronom, ljudstvo in duhovniki pa naj ne pritiskajo, da bi šli k njemu.

Elohim da Mojzesu deset zapovedi.

Despite the fact that this is an extremely important parashah, it is named after Jethro, Moses' father-in-law, who was not even an Israelite, but a Midianite priest. He had a reputation for sorcery or manipulation. Why is the meeting between Jethro and Moses important? Jethro suggests to Moses that he should not solve all the judicial cases with the people himself, but should create a structure of assistants, and he should solve only the most important cases. On a symbolic level, this means much more; from a person's personal organization of time and setting priorities to how a person divides tasks for spiritual transformation - you can't do everything at once, because you can burn out, both materially and spiritually. These are magic tricks, egoism, which Moses accepts and now uses for a different purpose than the egotistical Jethro used before him. Moses uses this knowledge for the purpose of spiritual transformation.

The topic is by no means simple, but it is directly related to the first two “commandments” that Moses receives. Elohim says that he brought the people out of Egypt, out of slavery. And that Israel should have no other elohim! If we understand these two commandments (sayings) together and connect them with Jethro’s instruction to Moses, they will seem to be complete opposites on the surface, but this is precisely what can thoroughly explain how quickly a person can fall back into Egypt, into egoism. It is not enough to do good, to choose good – but above all, to know how to use what was once bad for good. This means that you have no other elohim, because you are able to see everything as Good, even Jethro’s abilities to manipulate. This is the goal that Kabbalah offers.

Yitro יתרו, after whom the parasha is named, is already known in Parasha Shemot, when Moses flees from Egypt and meets him in the Midian desert. This is also pointed out in the current parasha, which nevertheless wants to point out an essential difference: when Yitro hears about all that Elohim has done for the Israelites, he himself converts from paganism to a worshiper of Elohim. In other words: he takes on Moses' spiritual qualities, which is why in the rest of the text we no longer read that Yitro is a Midianite priest, but it is always emphasized that he is Moses' father-in-law. Such a narrative style has another very important function: it teaches us how important naming is when a person achieves a change, as happened with Yitro. We ourselves, if we really want to make our changes a reality, must be careful how we present ourselves to the environment, so that it can accept our new identity.

Paraša Jitro je 17. po vrsti v Tori, vsebuje pa 72 verzov. Ti dve števili povesta veliko. 17 je gematrija besede dobro (tov), 72 pa gematrija ljubeznivosti (hesed). V tej paraša Izraelci dobijo Toro, pa vendar paraša nosi ime po Jitru, ki niti ni bil Izraelec. Poudarek je dejansko na kakovostih, ki morajo biti dosežene, če naj se nam razodene Tora. Enotnost, ki so jo dosegli Izraelci, ne pomeni enakosti - ampak zavedno vključitev vsakega posameznika v socialno strukturo po svojih lastnostih in potencialih. Enotnosti se ne doseže, da se povezuješ z vsemi, ampak da nastopiš tam, kjer ti je mesto. To navzven deluje zelo manipulativno in egoistično. S tem znanjem je razpolgal Jitro, sedaj pa Mojes uporabi to znanje za doseganje ustrezne spiritualne strukture, ki bo omogočila pretok svetlobe.

Gre seveda za paradoksalno zadevo, ko z diskriminacijo (razločevalna struktura) dosežemo enotnost. To je seveda nemogoče razumeti brez kabale. Gre seveda za diskriminacijo v materialnem svetu, ki pa je, kot vemo, le iluzija oz. le del celotne realnosti. 

Tora pomeni navodilo, inštrukcija. Gre za višje znanje, ki je potrebno, če želimo končni tip užitka preobraziti v neskončnega. Ta navodila dobimo v točno takem sosledju dogodkov, kot jih opisuje Tora: prihod v Egipt, postati suženj v Egiptu, rešitev iz Egipta, sprejem Tore. Jitro pa predstavlja proaktivni del z naše strani, ko omogočimo pogoje (enotnost) za sprejem Tore.

Naj povzamem! Enost je, ko dosežemo strukturo, kjer ima vsakdo svoje mesto. Takrat dobimo ustrezna navodila za spiritualno preobrazbo, takrat razumemo, kaj nam sporočajo Torine zapovedi.