Shemot 18 becomes a key case study for the exegetical principle ein mukdam u’meuchar baTorah—that the Torah does not always follow chronological order. While Rashi argues that Yitro’s visit occurred after the giving of the Torah, the Ramban reads the chapter as presented. The episode raises broader interpretive questions: What evidence supports saying a narrative is out of order, and what literary or theological purpose would that serve? The chapter’s legal language suggests it belongs after Sinai, but its placement next to the Amalek story creates a deliberate literary contrast. Like modern narrative theory’s distinction between fabula and syuzhet, the Torah may rearrange events to highlight themes rather than chronology.

The juxtaposition of Yitro and Amalek highlights two opposite responses to hearing of God’s actions: Amalek attacks the vulnerable, while Yitro recognizes God, rejoices, and seeks connection. Their stories embody moral paradigms that go beyond doctrinal belief. Through Moses and Yitro’s relationship—rooted in mutual compassion for the vulnerable—the Torah contrasts societies that welcome and protect strangers with those that prey upon them. Whether or not the chapter is chronologically displaced, the narrative teaches that a people’s moral worth is measured by their treatment of the stranger and the needy, with Yitro as the model of moral sensitivity and Amalek as its antithesis.