Torah Personalities
Yitro: The Journey of a Priest Who Found Truth and Transformed the Jewish People
From idolatry to Torah, the incredible story of Yitro’s conversion, his descendants, and the timeless lessons he teaches
Yitro was the priest of Midian who abandoned all his idolatry and converted after hearing of the miracles that God performed for the Jewish people. The Mechilta states: “There was no form of idol worship in the world that Yitro did not explore and practice.”
The Zohar explains that because of Yitro’s exalted status among the nations, his conversion created a tremendous sanctification of God’s Name: “When Yitro, the greatest priest of all foreign gods, came and declared, ‘Now I know that God is greater than all deities,’ all the nations realized the emptiness of their idols. The honor of the Holy One spread throughout the world.”
The Talmud (Zevachim 116a) teaches that Yitro converted. However, the Or HaChaim (Numbers 10:30) notes that the Mechilta records a dispute among the Sages regarding whether he formally converted.
Yitro as One of Pharaoh’s Three Advisors
Midrash teaches that Yitro was one of three advisors consulted by Pharaoh regarding the fate of the Israelites — along with Bilam and Iyov. Tractate Sotah describes their fate:
Bilam, who advised to harm Israel → was killed.
Iyov, who remained silent → was judged with suffering.
Yitro, who opposed the plan and fled → merited descendants who became great Torah authorities.
The Merit of Yitro's Descendants
The Sages teach that Yitro’s descendants merited to sit in the Lishkat HaGazit — the Chamber of Hewn Stone, where the Sanhedrin convened.
The Zohar explains: “Because they left behind the physical pleasures and comforts of Midian to pursue Torah in the desert, God drew them near and placed them among the greatest sages.”
Yitro’s Seven Names and Their Meanings
Rashi explains that Jethro had seven names, each reflecting a different spiritual quality:
Yeter – because he added a section to the Torah.
Yitro (Jethro) – due to his increased good deeds.
Chovav – because he was beloved by God; he loved the Torah deeply.
Reuel – because he was a “friend” of God.
Chever – because he became united with God.
Putiel – because he rejected idolatry.
Keni – because he was zealous for Heaven and acquired Torah.
Yitro’s Mission After Leaving the Israelites
When Yitro left the Israelite camp, he said to Moshe: “I am returning to my land to convert my people and bring them under the wings of the Divine Presence.”
The Mechilta teaches that his sons converted and studied Torah under Yaavetz.
“Honor the Wise”
On the verse “Honor the wise shall inherit”, the Sages interpret this as referring to Yitro. Midrash describes how God told Moshe: “This man has come purely for the sake of Heaven; draw him close and do not push him away.”
Moshe, Aaron, Nadav, Avihu, and seventy elders went out to greet him.
Yitro’s Awakening Through Amalek’s Downfall
Midrash Rabbah explains: “When Yitro saw that God erased Amalek from this world and the next, he trembled and repented.”
Yitro’s Blessing With Children
Midrash Tanchuma teaches that Yitro initially had no sons: Because he welcomed Moshe into his home, God blessed him with children.
Just as Lavan received children after Yaakov entered his house, so did Yitro after Moshe.
Reward for Welcoming a Torah Scholar
Midrash Eliyahu Rabbah teaches: “God rewards every good deed, and He said to Yitro: ‘Because you came to greet My servant Moshe, you will merit that your descendants will never cease from Torah study.’”
From here the Sages say: “A man should give his daughter to a Torah scholar… for Yitro merited greatness only because of Moshe.”
Every Jew Can Renew Himself
Rabbi Leibel Eiger of Lublin explains why the story of Yitro appears right before the giving of the Torah: So that no one should say, “I am too distant or too low to come close to God.” Yitro was the high priest of all idolatry, yet he abandoned everything and drew close to God.
If Yitro could begin anew, every Jew can. No one is beyond return, no one is too far, and no one is excluded from spiritual renewal.
(Quoted by Rabbi Elimelech Biderman, Be’er HaParsha, Parashat Yitro)
