Strangers in This World: Moshe, Yitro, and the Power of Hearing That Leads to Action

“And Yitro, Moshe’s father-in-law, took Zipporah, Moshe’s wife, after she had been sent away, and her two sons — one of whom was named Gershom, for he said: ‘I was a stranger in a foreign land,’ and the other was named Eliezer, for ‘the God of my father was my help, and He saved me from the sword of Pharaoh’” (Shemot 18:2–4)

The Torah teaches us that Moshe named his first son Gershom, to remind himself and to internalize the feeling that he was merely a stranger in this world. His second son he named Eliezer, in gratitude and praise to God for helping him and saving him from Pharaoh’s sword.

At first glance, this order seems puzzling. Chronologically, Moshe was saved from Pharaoh’s sword before he fled to Midian and lived as a stranger there. Our Sages explain (Jerusalem Talmud, Berakhot 9:1) that after Pharaoh heard Moshe had killed the Egyptian — “He struck the Egyptian and hid him in the sand” (Shemot 2:12), Pharaoh sought to execute him. Moshe was handed over to the executioner, who attempted to behead him, but God performed a miracle: Moshe’s neck became as hard as marble, the sword rebounded, and the executioner himself was killed. Moshe then escaped to Midian, married Zipporah, and his first son, Gershom, was born.

If so, why didn’t Moshe name his first son Eliezer, in recognition of the miracle that saved his life?

The answer lies in a profound spiritual principle. Moshe first wanted to engrain deeply within himself — and within his children, that they were temporary residents in this world, not permanent citizens. Human nature is to grow comfortable, to “settle in,” and eventually to feel at home in this world as though it were our final destination. Moshe however refused to accept that mindset. He did not want citizenship in this world; he wanted to remain forever a ger, a temporary sojourner.

By naming his son Gershom, Moshe reminded himself daily that life in this world is only a passing stay, “For I am a stranger with You” (Tehillim 39:13). Only when the soul returns to its divine source does it become a true resident.

The Marketplace of Opportunities

On this theme, the Chafetz Chaim offers a powerful parable.

A sharp merchant heard of a country hosting a massive clearance market for only a few days. Unsold goods from many regions were sold there at cost, or even below cost. To profit, one had to arrive exactly on time, because within minutes the merchandise would be snapped up. “You blink—and it is gone” (Mishlei 23:5).

The merchant traveled far, rented a room at an inn, rested briefly, rose at dawn, prayed the early morning prayer, and rushed toward the market.

On the way, a friend stopped him and suggested they sit down for coffee and reminisce about the past. Shocked, the merchant pushed him aside and said, “Do you want to ruin me? I traveled a great distance for this opportunity. Every minute I linger costs me money. The goods are disappearing as we speak. This market won’t return — I must hurry!”

The Chafetz Chaim concluded: this is how a person must respond when distractions pull him away from Torah, mitzvot, and spiritual growth. One must say: “Forgive me, I have traveled a very long journey to reach this world. From earth to heaven is a journey of five hundred years (Pesachim 94b). I am here to seize Torah, mitzvot, and good deeds. Why distract me from my mission?”

When a person is judged, he is asked whether he set aside time for Torah and conducted himself faithfully (Shabbat 31a). This world is fleeting — “snatch and eat, snatch and drink,” grab mitzvot and good deeds while you can, because once the celebration ends, the tables are cleared, and nothing remains to take.

Hearing That Leads to Action

“And Yitro, priest of Midian, Moshe’s’ father-in-law, heard all that God had done for Moshe and for Israel His people, that the Lord had brought Israel out of Egypt” (Shemot 18:1)

Our Sages ask: what exactly did Yitro hear that caused him to come? They answer: the splitting of the Sea and the war with Amalek (Zevachim 116a).

Didn’t the entire world hear? Indeed it did, as the Torah states: “The nations heard and trembled” (Shemot 15:14). The difference is that Yitro heard, and acted. He internalized the message, was awakened by it, and allowed it to transform him. That is true hearing.

Rabbi Shalom Schwadron illustrated this with a vivid example: a man stands in the middle of a busy road. Cars stop and honk, but he pays no attention and refuses to move, until an angry driver shouts, “Don’t you hear the horns?”

“Yes, I hear them,” the man replies calmly. “You can keep driving.”

Is that hearing? Of course not. Hearing only exists when it leads to action.

The nations heard about God’s miracles, but only Yitro allowed what he heard to change his life. He joined the people chosen by God, “Who chose us from all the nations and gave us His Torah.”