I think there is a most interesting, valuable and quite relevant lesson to be learned from this week's Parasha (as there is from every parsha!). While I know that virtually everyone will be writing about the Aseret Hadibrot (not the "Ten Commandments," as it is erroneously translated, but, rather, the "Ten Sayings"), the focus here is going to be on an enigmatic Rashi at the beginning of the sedreh.
 
On the first Rashi (Ex: 18:1), where Yitro's name is mentioned, Rashi tells us that Yitro had seven names: Reu'el, Yeter, Yitro, Chovav...et. al. The first name for which Rashi gives us a reason is Yeter: "Al shem sheyatar parsha achat b'Torah: 've'atah techezeh'," that his name Yeter was given because he was meritorious to have one section added into the Torah, i.e. the section known as "ve'atah techezeh."
 
The words "ve'atah techezeh" appear in Shemot  18:21, where Yitro outlines the scenario for how the court system should be set up. He describes the qualifications needed for the position of being part of the legal and judiciary system: "anshei chayil, yirei Elokim, anshei emet, sonei batzah" ("Able men, G-d fearing men, men of truth, people who hate injustice"), how the hierarchical structure should be established: "V'samtah aleihaem sarei alaphim, sarei me'ot, sarei chamishim v'sarei assarot." ("Courts of thousands, of hundreds, of fifties and of tens") and how they should go about their duties.

It is fascinating, and a major question addressed by many meforshim, that when Moshe actually went out to implement Yitro's sagacious suggestions, we are told (Shemot 18:24-25) "V'ya'as kol asher amar...vayivchar Moshe anshei chayil mikol Yisroel..." Moshe did as his father-in-law had stated, but chose only anshei chayil, "able men." The various meforshim debate as to why the other qualifications and prerequisites were either disregarded, subsumed or, simply, not available.
 
What is interesting is that this section actually does NOT begin here. Usually we refer to a section, a parsha or a sedreh by using its opening words (e.g. Yitro, Bo, Beshalach, etc.) This section actually starts several sentences earlier with pasuk 17: "Vayomer choten Moshe eilav, lo tov hadavar asher atah oseh." Yitro's statement actually begins with the words, "what you are doing is no good." So, why is this section called "ve'atah techezeh" and not "lo tov," Yitro's actual opening words?
 
From a psychological point of view and perspective, the answer, I believe, lies in the fact that it is very easy to go around telling people what they're doing incorrectly. It is easy to criticize, condemn and censure. It does not take much effort to disapprove of someone else, or to disparage other human beings. It takes little to say "lo tov hadavar asher atah oseh,"  "what you are doing is no good."

However, this does not make anyone meritorious for anything. It is only when one proactively "steps up the plate," comes up with a positive scenario and suggestion, only when one caringly and carefully supplies constructive criticism, only when one delicately provides details for the development of a program and project--only THEN does one become meritorious and praiseworthy--only THEN does one actually reach the heights of a madreigah of having a whole section added in the Torah in your name. This, then, is why the section is called "ve'atah techezeh" and why Rashi stresses the name Yeter in his commentary, for it is only when Yitro focused his remarks on proactive input, practical application and positive involvement that he could earn his eternal place in our Torah.

If, in fact, there is any truth to the aforementioned notion, it should serve as a powerful lesson to us. The incident should be a role model worth emulating. We should be careful, not only of lashon harah, but also of not providing verbiage which could be construed as undermining, undercutting and demoralizing. We should always position ourselves for enhancement and improvement in positive ways, both intrapersonally and interpersonally.

So, thank you, Yeter!