The first of many instances throughout Jewish history in which a father-in-law comes to visit unannounced and critiques his son-in-law’s dealings takes place in this week’s parasha when Yisro joins the Jewish people in the desert and offers his opinion about Moshe’s organizational skills. 

At face value, Yisro’s proposal is sound. Instead of all legal matters being presented to Moshe and overwhelming his docket, a system of courts would deal with most legal matters. Moshe would decide only the most pressing issues. This arrangement would free Moshe to deal with more urgent communal matters. The great biblical commentary the Ohr HaChaim Hakadosh explains that this episode is described in detail to show the Jewish nation in the desert and all future generations that among the nations of the world there are great thinkers and intellectuals who have much to offer. 

However, an analysis of Moshe’s reaction to his father-in-law’s suggestion, both in our parasha and in Moshe’s recollection of this episode towards the end of his life in Parashas Devarim, reveals two flaws in Yisro’s model. 

First, when Yisro presents his idea to Moshe, Yisro suggests that “big things,” meaning large financial matters, should be presented to him for his adjudication. Smaller financial matters should be arbitrated by the lower courts. However, when the Torah describes how Moshe establishes this model, the Torah records that the “hard matters” will be brought in front of Moshe, while the “little issues” will be adjudicated by lower courts. Moshe’s adjustment reflects a uniquely Jewish view that the need for upper courts versus lower courts should not be decided by the amount of money under dispute. Ultimately, the need for higher counsel should be driven by the complexity of the case regardless of financial considerations. 

Similarly, Moshe finds a more disturbing feature of Yisro’s model. In Parashas Devarim, when Moshe recalls this entire episode, he laments the fact that the adoption of Yisro’s plan was accepted full-heartedly by the Jewish people. Rashi explains (Devarim 1, 13) that the people accepted Yisro’s ideas only for personal gain. The Jewish people should have responded that they were unwilling to learn from anyone but Moshe, the direct servant of Hashem. 

Instead, the Jewish people were gleeful that they could deal with other judges, with a weaker link to Hashem, who could be influenced by favor and bribes. Nonetheless, Moshe was willing to institute this model to appease the masses. We find similar instances in the Torah where human and communal sentiments were considered in informing religious practice (i.e. appointing kings, sending the meraglim, eshet yefat toar). 

However, the message is quite clear.  Although the nations of the world can be helpful in offering suggestions for efficiency and professionalism, our primary goal should be finding ways to connect with Hashem. 

As the Ohr HaChaim Hakadosh continues, the fact that Yisro devised this ingenious plan shows that Hashem chose us not because of our superior intellect but rather due to His kindness towards us and His love for our forefathers. As Olim who chose to live in Eretz Yisrael to strengthen our connection to Hashem, we sometimes fall into the trap of lamenting the loss of Yisro-style efficiency and professionalism. This episode reminds us that although other cultures, nations, and countries may offer great intellect, efficiency, and professionalism, our ultimate goal is to seek a pure and unobstructed relationship with Hashem.