Chapter 18

1Now Moses' father in law, Jethro, the chieftain of Midian, heard all that God had done for Moses and for Israel, His people that the Lord had taken Israel out of Egypt.   אוַיִּשְׁמַ֞ע יִתְר֨וֹ כֹהֵ֤ן מִדְיָן֙ חֹתֵ֣ן משֶׁ֔ה אֵת֩ כָּל־אֲשֶׁ֨ר עָשָׂ֤ה אֱלֹהִים֙ לְמשֶׁ֔ה וּלְיִשְׂרָאֵ֖ל עַמּ֑וֹ כִּֽי־הוֹצִ֧יא יְהוָֹ֛ה אֶת־יִשְׂרָאֵ֖ל מִמִּצְרָֽיִם:
Now…Jethro…heard. What news did he hear that [made such an impression that] he came? The splitting of the Red Sea and the war with Amalek. — [from Zev. 116a, and Mechilta, combining the views of Rabbi Joshua and Rabbi Eliezer]   וַיִּשְׁמַע יִתְרוֹ.  מַה שְּׁמוּעָה שָׁמַע וּבָא? קְרִיעַת יַם סוּף וּמִלְחֶמֶת עֲמָלֵק:
Jethro. He was called by seven names: Reuel, Jether, Jethro [i.e., Yithro], Hobab, Heber, Keni, [and] Putiel (Mechilta). [He was called] Jether (יֶתֶר) because he [caused] a section to be added (יִתֵּר) to the Torah [namely]: “But you shall choose” (below verse 21). [He was called] Jethro (יִתְרוֹ) [to indicate that] when he converted and fulfilled the commandments, a letter was added to his name. [He was called] Hobab (חוֹבָב) [which means lover] because he loved (חִבָּב) the Torah. Hobab was indeed Jethro, as it is said: “of the children of Hobab, Moses’ father-in-law” (Jud. 4:11). Others say that Reuel was Jethro’s father. [If so,] what [is the meaning of] what it [Scripture] says [referring to the daughters of Jethro]: “They came to their father Reuel” (Exod. 2:18)? Because [young] children call their grandfather “Father.” [This appears] in Sifrei (Beha’alothecha 10:29).   יִתְרוֹ.  שֶׁבַע שֵׁמוֹת נִקְרְאוּ לוֹ: רְעוּאֵל, יֶתֶר, יִתְרוֹ, חוֹבָב, חֶבֶר, קֵינִי, פּוּטִיאֵל; יֶתֶר, עַל שֵׁם שֶׁיִּתֵּר פָּרָשָׁה אַחַת בַּתּוֹרָה "וְאַתָּה תֶחֱזֶה"; יִתְרוֹ, לִכְשֶׁנִּתְגַּיֵּר וְקִיֵּם הַמִּצְווֹת, הוֹסִיפוֹ לוֹ אוֹת אַחַת עַל שְׁמוֹ; חוֹבָב, שֶׁחִבֵּב אֶת הַתּוֹרָה; חוֹבָב הוּא יִתְרוֹ שֶׁנֶּאֱמַר "מִבְּנֵי חוֹבָב חֹתֵן מֹשֶׁה" (שופטים ד'), וְיֵשׁ אוֹמְרִים רְעוּאֵל אָבִיו שֶׁל יִתְרוֹ, וּמַהוּ אוֹמֵר "וַתָּבֹאנָה אֶל רְעוּאֵל אֲבִיהֶן"? שֶׁהַתִּינוֹקוֹת קוֹרִין לַאֲבִי אֲבִיהֶן אַבָּא. בְּסִפְרֵי:
Moses’ father-in-law. Here Jethro prides himself on [his relationship to] Moses, [saying,] “I am the king’s father-in-law.” In the past, Moses attributed the greatness to his father-in-law, as it is said: “Moses went and returned to Jether, his father-in-law” (Exod. 4:18). [from Mechilta]   חֹתֵן משֶׁה.  כָּאן הָיָה יִתְרוֹ מִתְכַּבֵּד בְּמֹשֶׁה – אֲנִי חוֹתֵן הַמֶּלֶךְ, וּלְשֶׁעָבַר הָיָה מֹשֶׁה תוֹלֶה הַגְּדֻלָּה בְּחָמִיו, שֶׁנֶּאֱמַר "וַיָּשָׁב אֶל יֶתֶר חוֹתְנוֹ" (שמות ד'):
for Moses and for Israel. Moses was equal to all of Israel. [Mechilta]   לְמשֶׁה וּלְיִשְׂרָאֵל.  שָׁקוּל מֹשֶׁה כְּנֶגֶד כָּל יִשְׂרָאֵל (מכילתא):
all that…had done. for them with the descent of the manna, with the well, and with Amalek.   אֵת כָּל־אֲשֶׁר עָשָׂה.  לָהֶם בִּירִידַת הַמָּן וּבַבְּאֵר וּבַעֲמָלֵק:
that the Lord had taken Israel out…. This was the greatest of them all. — [from Mechilta]   כִּֽי־הוֹצִיא ה' וגו'.  זוֹ גְּדוֹלָה עַל כֻּלָּם (שם):
2So Moses' father in law, Jethro, took Zipporah, Moses' wife, after she had been sent away,   בוַיִּקַּ֗ח יִתְרוֹ֙ חֹתֵ֣ן משֶׁ֔ה אֶת־צִפֹּרָ֖ה אֵ֣שֶׁת משֶׁ֑ה אַחַ֖ר שִׁלּוּחֶֽיהָ:
after she had been sent away. When the Holy One, blessed be He, said to him in Midian, “Go, return to Egypt” (Exod. 4: 19), “and Moses took his wife and his sons, etc.” (Exod. 4:20), and Aaron went forth “and met him on the mount of God” (Exod. 4:27), he [Aaron] said to him [Moses], “Who are these?” He [Moses] replied, “This is my wife, whom I married in Midian, and these are my sons.” "And where are you taking them?" he [Aaron] asked. “To Egypt,” he replied. He [Aaron] retorted, “We are suffering with the first ones, and you come to add to them?” He [Moses] said to her [Zipporah], “Go home to your father.” She took her two sons and went away. — [from Mechilta]   אַחַר שִׁלּוּחֶֽיהָ.  כְּשֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּמִדְיָן לֵךְ שֻׁב מִצְרָיִם וַיִּקַּח מֹשֶׁה אֶת אִשְׁתּוֹ וְאֶת בָּנָיו וְגוֹ' וְיָצָא אַהֲרֹן לִקְרָאתוֹ וַיִּפְגְּשֵׁהוּ בְּהַר הָאֱלֹהִים (שמות ד'), אָמַר לוֹ מִי הֵם הַלָּלוּ? אָמַר לוֹ זוֹ הִיא אִשְׁתִּי שֶׁנָּשָׂאתִי בְּמִדְיָן וְאֵלּוּ בָנַי, אָמַר לוֹ וְהֵיכָן אַתָּה מוֹלִיכָן? אָמַר לוֹ לְמִצְרַיִם, אָמַר לוֹ עַל הָרִאשׁוֹנִים אָנוּ מִצְטַעֲרִים וְאַתָּה בָא לְהוֹסִיף עֲלֵיהֶם אָמַר לָהּ לְכִי לְבֵית אָבִיךְ, נָטְלָה שְׁנֵי בָנֶיהָ וְהָלְכָה לָהּ (מכילתא):
3and her two sons, one of whom was named Gershom, because he [Moses] said, "I was a stranger in a foreign land,"   גוְאֵ֖ת שְׁנֵ֣י בָנֶ֑יהָ אֲשֶׁ֨ר שֵׁ֤ם הָֽאֶחָד֙ גֵּֽרְשֹׁ֔ם כִּ֣י אָמַ֔ר גֵּ֣ר הָיִ֔יתִי בְּאֶ֖רֶץ נָכְרִיָּֽה:
4and one who was named Eliezer, because [Moses said,] "The God of my father came to my aid and rescued me from Pharaoh's sword."   דוְשֵׁ֥ם הָֽאֶחָ֖ד אֱלִיעֶ֑זֶר כִּֽי־אֱלֹהֵ֤י אָבִי֙ בְּעֶזְרִ֔י וַיַּצִּלֵ֖נִי מֵחֶ֥רֶב פַּרְעֹֽה:
and rescued me from Pharaoh’s sword. When Dathan and Abiram informed [Pharaoh] about the incident of the Egyptian [whom Moses had slain], and he [Pharaoh] sought to slay Moses, his [Moses’] neck became [as hard] as a marble pillar. — [from Exod. Rabbah 1:31, Deut. Rabbah 2:27]   וַיַּצִּלֵנִי מֵחֶרֶב פַּרְעֹֽה.  כְּשֶׁגִּלּוּ דָּתָן וַאֲבִירָם עַל דְּבַר הַמִּצְרִי וּבִקֵּשׁ לַהֲרֹג אֶת מֹשֶׁה נַעֲשָׂה צַוָּארוֹ כְּעַמּוּד שֶׁל שַׁיִשׁ (שם):
5Now Moses' father in law, Jethro, and his [Moses'] sons and his wife came to Moses, to the desert where he was encamped, to the mountain of God.   הוַיָּבֹ֞א יִתְר֨וֹ חֹתֵ֥ן משֶׁ֛ה וּבָנָ֥יו וְאִשְׁתּ֖וֹ אֶל־משֶׁ֑ה אֶל־הַמִּדְבָּ֕ר אֲשֶׁר־ה֛וּא חֹנֶ֥ה שָׁ֖ם הַ֥ר הָֽאֱלֹהִֽים:
to the desert. [We too know that he was in the desert [without the text stating it explicitly], but the text is speaking of Jethro’s praise, that he lived amidst the greatest honor of the world, but his heart prompted him to go forth to the desert wasteland to hear words of Torah. — [from Mechilta]   אֶל־הַמִּדְבָּר.  אַף אָנוּ יוֹדְעִים שֶׁבַּמִּדְבָּר הָיוּ אֶלָּא בְּשִׁבְחוֹ שֶׁל יִתְרוֹ דִּבֵּר הַכָּתוּב, שֶׁהָיָה יוֹשֵׁב בִּכְבוֹדוֹ שֶׁל עוֹלָם וּנְדָבוֹ לִבּוֹ לָצֵאת אֶל הַמִּדְבָּר, מְקוֹם תֹּהוּ לִשְׁמֹעַ דִּבְרֵי תוֹרָה (שם):
6And he said to Moses, "I, Jethro, your father in law, am coming to you, and [so is] your wife and her two sons with her. "   ווַיֹּ֨אמֶר֙ אֶל־משֶׁ֔ה אֲנִ֛י חֹֽתֶנְךָ֥ יִתְר֖וֹ בָּ֣א אֵלֶ֑יךָ וְאִ֨שְׁתְּךָ֔ וּשְׁנֵ֥י בָנֶ֖יהָ עִמָּֽהּ:
And he said to Moses. through a messenger. — [from Mechilta, view of Rabbi Eleazar the Modite]   וַיֹּאמֶר אֶל־משֶׁה.  עַל יְדֵי שָׁלִיחַ (שם):
I, Jethro, your father-in-law…. If you will not come out for my sake, come out for your wife’s sake, and if you will not come out for your wife’s sake, come out for the sake of her two sons. — [from Mechilta]   אֲנִי חֹֽתֶנְךָ יִתְרוֹ וגו'.  אִם אֵין אַתָּה יוֹצֵא בְגִינִי, צֵא בְגִין אִשְׁתְּךָ, וְאִם אֵין אַתָּה יוֹצֵא בְגִין אִשְׁתְּךָ, צֵא בְגִין שְׁנֵי בָנֶיהָ (שם):
7So Moses went out toward Jethro, prostrated himself and kissed him, and they greeted one another, and they entered the tent.   זוַיֵּצֵ֨א משֶׁ֜ה לִקְרַ֣את חֹֽתְנ֗וֹ וַיִּשְׁתַּ֨חוּ֙ וַיִּשַּׁק־ל֔וֹ וַיִּשְׁאֲל֥וּ אִֽישׁ־לְרֵעֵ֖הוּ לְשָׁל֑וֹם וַיָּבֹ֖אוּ הָאֹֽהֱלָה:
So Moses went out. Jethro was afforded great honor at that time. Since Moses went out, Aaron, Nadab, and Abihu also went out, and who [was it who] saw these [men] going out and did not go out? [Thus, everyone went out to greet Jethro.]-[from unknown midrashic source similar to Mechilta and Tanchuma Yithro 6]   וַיֵּצֵא משֶׁה.  כָּבוֹד גָּדוֹל נִתְכַּבֵּד יִתְרוֹ בְּאוֹתָהּ שָׁעָה, כֵּיוָן שֶׁיָּצָא מֹשֶׁה, יָצָא אַהֲרֹן נָדָב וַאֲבִיהוּא, וּמִי הוּא שֶׁרָאָה אֶת אֵלּוּ יוֹצְאִין וְלֹא יֵצֵא? (תנחומא):
prostrated himself and kissed him. I do not know who prostrated himself to whom. [But] when it says, “one another (אִישׁ לְרֵעֵהוּ),” [lit., a man to his friend,] who is called "a man"? This is Moses, as it is said: “But the man (וְהָאִישׁ) Moses” (Num. 12:3). [from Mechilta]   וַיִּשְׁתַּחוּ וַיִּשַּׁק־לוֹ.  אֵינִי יוֹדֵעַ מִי הִשְׁתַּחֲוָה לְמִי, כְּשֶׁהוּא אוֹמֵר אִישׁ לְרֵעֵהוּ, מִי הַקָּרוּי "אִישׁ" – מֹשֶׁה, שֶׁנֶּאֱמַר "וְהָאִישׁ מֹשֶׁה" (במדבר י"ב):
8Moses told his father in law [about] all that the Lord had done to Pharaoh and to the Egyptians on account of Israel, [and about] all the hardships that had befallen them on the way, and [that] the Lord had saved them.   חוַיְסַפֵּ֤ר משֶׁה֙ לְחֹ֣תְנ֔וֹ אֵת֩ כָּל־אֲשֶׁ֨ר עָשָׂ֤ה יְהוָֹה֙ לְפַרְעֹ֣ה וּלְמִצְרַ֔יִם עַ֖ל אוֹדֹ֣ת יִשְׂרָאֵ֑ל אֵ֤ת כָּל־הַתְּלָאָה֙ אֲשֶׁ֣ר מְצָאָ֣תַם בַּדֶּ֔רֶךְ וַיַּצִּלֵ֖ם יְהוָֹֽה:
Moses told his father-in-law. to attract his heart, to draw him near to the Torah. — [from Mechilta]   וַיְסַפֵּר משֶׁה לְחֹתְנוֹ.  לִמְשֹׁךְ אֶת לִבּוֹ לְקָרְבוֹ לַתּוֹרָה (מכילתא):
all the hardships. By the sea and [the hardship] of Amalek. — [from Mechilta]   אֵת כָּל־הַתְּלָאָה.  שֶׁעַל הַיָּם וְשֶׁל עֲמָלֵק:
the hardships. Heb. הַתְּלָאָה. “Lammed aleph” comprise the root of the word. The “tav” is both formative and basic and sometimes is omitted from it. Similarly, separation (תְּרוּמָה), waving (תְּנוּפָה), rising (תְּקוּמָה), removing (תְּנוּאָה).‭   הַתְּלָאָה.  לָמֶ"ד אָלֶ"ף מִן הַיְסוֹד שֶׁל תֵּבָה, וְהַתָּי"ו הוּא תִּקּוּן וִיסוֹד הַנּוֹפֵל מִמֶּנּוּ לִפְרָקִים; וְכֵן תְּרוּמָה, תְּנוּפָה, תְּקוּמָה, תְּנוּאָה:
9Jethro was happy about all the good that the Lord had done for Israel, that He had rescued them from the hands of the Egyptians.   טוַיִּ֣חַדְּ יִתְר֔וֹ עַ֚ל כָּל־הַטּוֹבָ֔ה אֲשֶׁר־עָשָׂ֥ה יְהוָֹ֖ה לְיִשְׂרָאֵ֑ל אֲשֶׁ֥ר הִצִּיל֖וֹ מִיַּ֥ד מִצְרָֽיִם:
Jethro was happy. Heb. וַיִחַדּ, and Jethro rejoiced. This is its simple meaning. The Aggadic midrash, however, [explains that] his flesh became prickly [i.e., gooseflesh (חִדּוּדִין חִדּוּדִּין)] [because] he was upset about the destruction of the Egyptians. This is [the source of] the popular saying: Do not disgrace a gentile in the presence of a convert, [even] up to the tenth generation [after the conversion]. — [from Sanh. 94a]   וַיִּחַדְּ יִתְרוֹ.  וַיִּשְׂמַח יִתְרוֹ, זֶהוּ פְּשׁוּטוֹ. וּמִדְרַשׁ אַגָּדָה נַעֲשָׂה בְשָׂרוֹ חִדּוּדִין חִדּוּדִין, מֵצֵר עַל אִבּוּד מִצְרַיִם, הַינוּ דְּאָמְרֵי אִינָשֵׁי "גִּיּוֹרָא עַד עֲשָׂרָה דָּרֵי לָא תְבַזֵּי אֲרַמָּאָה בְּאַפֵּיהּ":
about all the good. The good of the manna, the well [of water that went with them], and the Torah, and above all, that He rescued them from the hands of the Egyptians. Until now, no slave had been able to escape from Egypt because the [border of the] land was locked, but these [people] fled six hundred thousand strong. — [from Mechilta]   עַל כָּל־הַטּוֹבָה.  טוֹבַת הַמָּן וְהַבְּאֵר וְהַתּוֹרָה, וְעַל כֻּלָּן אשר הצילו מיד מצרים; עַד עַכְשָׁו לֹא הָיָה עֶבֶד יָכוֹל לִבְרֹחַ מִמִּצְרַיִם, שֶׁהָיְתָה הָאָרֶץ מְסֻגֶּרֶת, וְאֵלּוּ יָצְאוּ שִׁשִּׁים רִבּוֹא (מכילתא):
10[Thereupon,] Jethro said, "Blessed is the Lord, Who has rescued you from the hands of the Egyptians and from the hand of Pharaoh, Who has rescued the people from beneath the hand of the Egyptians.   יוַיֹּ֘אמֶר֘ יִתְרוֹ֒ בָּר֣וּךְ יְהֹוָ֔ה אֲשֶׁ֨ר הִצִּ֥יל אֶתְכֶ֛ם מִיַּ֥ד מִצְרַ֖יִם וּמִיַּ֣ד פַּרְעֹ֑ה אֲשֶׁ֤ר הִצִּיל֙ אֶת־הָעָ֔ם מִתַּ֖חַת יַד־מִצְרָֽיִם:
Who has rescued you from the hands of the Egyptians. A strong nation.   אֲשֶׁר הִצִּיל אֶתְכֶם מִיַּד מִצְרַיִם.  אֻמָּה קָשָׁה:
and from the hand of Pharaoh. A strong king.   וּמִיַּד פַּרְעֹה.  מֶלֶךְ קָשֶׁה:
from beneath the hand of the Egyptians. As the Targum [Onkelos] renders: [from beneath the control of the Egyptians,] an expression of tyrannization and domination. [The verse is referring to] the hand, which they [the Egyptians] laid heavily upon you [the Israelites]; the slavery.   מִתַּחַת יַד־מִצְרַיִם.  כְּתַרְגּוּמוֹ – לְשׁוֹן רִדּוּי וּמָרוּת; הַיָּד שֶׁהָיוּ מַכְבִּידִים עֲלֵיהֶם הִיא הָעֲבוֹדָה:
11Now I know that the Lord is greater than all the deities, for with the thing that they plotted, [He came] upon them."   יאעַתָּ֣ה יָדַ֔עְתִּי כִּֽי־גָד֥וֹל יְהוָֹ֖ה מִכָּל־הָֽאֱלֹהִ֑ים כִּ֣י בַדָּבָ֔ר אֲשֶׁ֥ר זָד֖וּ עֲלֵיהֶֽם:
Now I know. I recognized Him in the past, but now [I recognize Him] even more. — [from Mechilta]   עַתָּה יָדַעְתִּי.  מַכִּירוֹ הָיִיתִי לְשֶׁעָבַר וְעַכְשָׁו בְּיוֹתֵר:
than all the deities. This teaches us that he [Jethro] was knowledgeable about every type of idolatry in the world, and there was no pagan deity that he did not worship. — [from Mechilta]   מִכָּל־הָֽאֱלֹהִים.  מְלַמֵּד שֶׁהָיָה מַכִּיר בְּכָל עֲבוֹדָה זָרָה שֶׁבָּעוֹלָם, שֶׁלֹּא הִנִּיחַ עֲבוֹדָה זָרָה שֶׁלֹּא עֲבָדָהּ (מכילתא):
for with the thing that they plotted, [He came] upon them. Heb. זָדוּ. [To be explained] according to its [Aramaic] translation. [Onkelos renders: For with the thing that the Egyptians plotted to judge Israel, with that He judged them.] With water, they planned to destroy them, and they [themselves] were destroyed with water.   כִּֽי־בַדָּבָר אֲשֶׁר זָדוּ עֲלֵיהֶֽם.  כְּתַרְגּוּמוֹ – בַּמַּיִם דִּמּוּ לְאַבְּדָם וְהֵם נֶאֶבְדוּ בַּמַּיִם:
that they plotted. That they planned wickedly. Our Rabbis, however, interpreted it [זָדוּ] as an expression related to “Now Jacob cooked (וַיָזֶר)” (Gen. 25:29) [and thus to infer that] in the very pot in which they cooked, they themselves were cooked. [from Sotah 11a]   אֲשֶׁר זָדוּ.  אֲשֶׁר הִרְשִׁיעוּ. וְרַבּוֹתֵינוּ דְּרָשׁוּהוּ לְשׁוֹן וַיָּזֶד יַעֲקֹב נָזִיד, בַּקְּדֵרָה אֲשֶׁר בִּשְּׁלוּ בָּהּ נִתְבַּשְּׁלוּ (סוטה י"א):
12Then Moses' father in law, Jethro, sacrificed burnt offering[s] and [peace] offerings to God, and Aaron and all the elders of Israel came to dine with Moses' father in law before God.   יבוַיִּקַּ֞ח יִתְר֨וֹ חֹתֵ֥ן משֶׁ֛ה עֹלָ֥ה וּזְבָחִ֖ים לֵֽאלֹהִ֑ים וַיָּבֹ֨א אַֽהֲרֹ֜ן וְכֹ֣ל | זִקְנֵ֣י יִשְׂרָאֵ֗ל לֶֽאֱכָל־לֶ֛חֶם עִם־חֹתֵ֥ן משֶׁ֖ה לִפְנֵ֥י הָֽאֱלֹהִֽים:
burnt offering[s]. Heb. עֹלָה. As its apparent meaning, because it [the offering] was completely (כֻּלָּה) burned [on the altar].   עֹלָה.  כְּמַשְׁמָעָהּ, שֶׁהִיא כֻּלָּהּ כָּלִיל:
and [peace] offerings. Peace offerings.   וּזְבָחִים.  שְׁלָמִים:
And Aaron came. And where did Moses go? [Why is he not mentioned here as partaking of the feast?] He was standing and serving them. — [from Mechilta, Jonathan]   וַיָּבֹא אַֽהֲרֹן וגו'.  וּמֹשֶׁה הֵיכָן הָלַךְ? וַהֲלֹא הוּא שֶׁיָּצָא לִקְרָאתוֹ וְגָרַם לוֹ אֶת כָּל הַכָּבוֹד? אֶלָּא שֶׁהָיָה עוֹמֵד וּמְשַׁמֵּשׁ לִפְנֵיהֶם (מכילתא):
before God. From here [we learn] that if one derives pleasure from a feast at which Torah scholars are seated, it is as if he has derived pleasure from the splendor of the Shechinah. — [from Ber. 64a, Mechilta]   לִפְנֵי הָֽאֱלֹהִֽים.  מִכָּאן שֶׁהַנֶּהֱנֶה מִסְּעוּדָה שֶׁתַּלְמִידֵי חֲכָמִים מְסֻבִּין בָּהּ, כְּאִלּוּ נֶהֱנֶה מִזִּיו הַשְּׁכִינָה (ברכות ס"ד):
13It came about on the next day that Moses sat down to judge the people, and the people stood before Moses from the morning until the evening.   יגוַֽיְהִי֙ מִמָּ֣חֳרָ֔ת וַיֵּ֥שֶׁב משֶׁ֖ה לִשְׁפֹּ֣ט אֶת־הָעָ֑ם וַיַּֽעֲמֹ֤ד הָעָם֙ עַל־משֶׁ֔ה מִן־הַבֹּ֖קֶר עַד־הָעָֽרֶב:
It came about on the next day. This was the day after Yom Kippur. This is what we learned in Sifrei [actually in the Mechilta]. Now what is meant by "on the next day"? On the day after his [Moses’] descent from the mountain [which took place on Yom Kippur]. You must admit that it is impossible to say [that the next day means] anything but that [Moses sat down to judge the people] on the day after Yom Kippur. Before the giving of the Torah it was impossible to say (verse 15), “and I make known the statutes, etc.,” [since the statutes had not yet been given]. And from the time that the Torah was given, until Yom Kippur, Moses did not [have the chance to] sit down to judge the people, for on the seventeenth of Tammuz he descended [Mount Sinai] and broke the tablets. On the next day he ascended early in the morning and stayed for eighty days and descended on Yom Kippur. Hence, this section is not written in [chronological] order, for “It came about on the next day,” was not said until the second year. Even according to the one [Tanna] who says that Jethro arrived before the giving of the Torah, he was not sent away to his land until the second year, for it says here (verse 27), “Moses saw his father-in-law off,” and we find in the journey of the divisions [of the tribes, which took place in the second year,] that Moses said to him [Jethro], “We are journeying to the place…Please, do not leave us” (Num. 10:29-31). Now if this [incident] had taken place before the giving of the Torah, where do we find [i.e., where is it mentioned] that he returned? If you say that there [Num. 10:29] Jethro is not mentioned, but Hobab [is mentioned], and he was Jethro’s son, [that is not so since] Hobab is identical with Jethro, for so it is written: “of the children of Hobab, Moses’ father-in-law” (Jud. 4:11). -[based on Mechilta]   וַֽיְהִי מִמָּחֳרָת.  מוֹצָאֵי יוֹם הַכִּפּוּרִים הָיָה, כָּךְ שָׁנִינוּ בְּסִפְרֵי וּמַהוּ מִמָּחֳרָת? לְמָחֳרַת רִדְתּוֹ מִן הָהָר; וְעַל כָּרְחֲךָ אִי אֶפְשָׁר לוֹמַר אֶלָּא מִמָּחֳרַת יוֹם הַכִּפּוּרִים, שֶׁהֲרֵי קֹדֶם מַתַּן תּוֹרָה אִי אֶפְשָׁר לוֹמַר "וְהוֹדַעְתִּי אֶת חֻקֵּי וְגוֹ'", וּמִשֶּׁנִּתְּנָה תּוֹרָה עַד יֹהַ"כִּ לֹא יָשַׁב מֹשֶׁה לִשְׁפֹּט אֶת הָעָם, שֶׁהֲרֵי בְי"ז בְּתַמּוּז יָרַד וְשָׁבַר אֶת הַלֻּחוֹת וּלְמָחָר עָלָה בְּהַשְׁכָּמָה וְשָׁהָה שְׁמוֹנִים יוֹם וְיָרַד בְּיוֹם הַכִּיפּוּרִים; וְאֵין פָּרָשָׁה זוֹ כְתוּבָה כַּסֵּדֶר, שֶׁלֹּא נֶאֱמַר וַיְהִי מִמָּחֳרָת עַד שָׁנָה שְׁנִיָּה – אַף לְדִבְרֵי הָאוֹמֵר יִתְרוֹ קֹדֶם מַתַּן תּוֹרָה בָּא, שִׁלּוּחוֹ אֶל אַרְצוֹ לֹא הָיָה אֶלָּא עַד שָׁנָה שְׁנִיָּה – שֶׁהֲרֵי נֶאֱמַר כָּאן וַיְשַׁלַּח מֹשֶׁה אֶת חֹתְנוֹ, וּמָצִינוּ בְמַסַּע הַדְּגָלִים שֶׁאָמַר לוֹ מֹשֶׁה "נֹסְעִים אֲנַחְנוּ אֶל הַמָּקוֹם וְגוֹ'"(במדבר י כט), אַל נָא תַּעֲזֹב אֹתָנוּ" (שם לא), וְאִם זוֹ קֹדֶם מַתַּן תּוֹרָה, מִשֶּׁשִּׁלְּחוֹ וְהָלַךְ הֵיכָן מָצִינוּ שֶׁחָזַר? וְאִם תֹּאמַר, שָׁם לֹא נֶאֱמַר יִתְרוֹ אֶלָּא חוֹבָב, וּבְנוֹ שֶׁל יִתְרוֹ הָיָה, הוּא חוֹבָב הוּא יִתְרוֹ, שֶׁהֲרֵי כָתוּב "מִבְּנֵי חֹבָב חֹתֵן מֹשֶׁה" (שופטים ד'):
that Moses sat down…, and the people stood. He sat like a king, and they [everyone who came to be judged] all stood. The matter displeased Jethro, that he [Moses] belittled the respect due [the people of] Israel, and he reproved him about it, as it is said: “Why do you sit by yourself, and they are all standing?” [from Mechilta]   וַיֵּשֶׁב משֶׁה וגו' וַיַּֽעֲמֹד הָעָם.  יוֹשֵׁב כְּמֶלֶךְ וְכֻלָּן עוֹמְדִים, וְהֻקְשָׁה הַדָּבָר לְיִתְרוֹ שֶׁהָיָה מְזַלְזֵל בִּכְבוֹדָן שֶׁל יִשְׂרָאֵל וְהוֹכִיחוֹ עַל כָּךְ, שֶׁנֶּאֱמַר (פסוק יד) מַדּוּעַ אַתָּה יוֹשֵׁב לְבַדֶּךָ וְכֻלָּם נִצָּבִים:
from the morning until the evening. Is it possible to say this [that Moses actually sat in judgment from morning until evening]? But this [teaches us that] any judge who issues a true verdict-as truth demands it-even [if he spends only] one hour [reaching his judgment], Scripture deems it as if he had engaged in [the study of] the Torah for the entire day, and as if he were a partner with the Holy One, blessed is He, in the [act of] Creation, in which it says: “and it was evening, [and it was morning…]” (Gen. 1:5). [from Mechilta, Shab. 10a]   מִן־הַבֹּקֶר עַד־ערב.  אֶפְשָׁר לוֹמַר כֵּן? אֶלָּא כָּל דַּיָּן שֶׁדָּן דִּין אֱמֶת לַאֲמִתּוֹ אֲפִלּוּ שָׁעָה אַחַת, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ עוֹסֵק בַּתּוֹרָה כָּל הַיּוֹם וּכְאִלּוּ נַעֲשֶׂה שֻׁתָּף לְהַקָּדוֹשׁ בָּרוּךְ הוּא בְּמַעֲשֵׂה בְרֵאשִׁית, שֶׁנֶּאֱמַר בּוֹ וַיְהִי עֶרֶב וְגוֹ' (שבת י'):
14When Moses' father in law saw what he was doing to the people, he said, "What is this thing that you are doing to the people? Why do you sit by yourself, while all the people stand before you from morning till evening?"   ידוַיַּרְא֙ חֹתֵ֣ן משֶׁ֔ה אֵ֛ת כָּל־אֲשֶׁר־ה֥וּא עֹשֶׂ֖ה לָעָ֑ם וַיֹּ֗אמֶר מָֽה־הַדָּבָ֤ר הַזֶּה֙ אֲשֶׁ֨ר אַתָּ֤ה עֹשֶׂה֙ לָעָ֔ם מַדּ֗וּעַ אַתָּ֤ה יוֹשֵׁב֙ לְבַדֶּ֔ךָ וְכָל־הָעָ֛ם נִצָּ֥ב עָלֶ֖יךָ מִן־בֹּ֥קֶר עַד־עָֽרֶב:
15Moses said to his father in law, "For the people come to me to seek God.   טווַיֹּ֥אמֶר משֶׁ֖ה לְחֹֽתְנ֑וֹ כִּֽי־יָבֹ֥א אֵלַ֛י הָעָ֖ם לִדְר֥שׁ אֱלֹהִֽים:
For…come. Heb. כִּי-יָבֹא, the present tense. [Although, strictly speaking, יָבֹא is the future tense, in this case it is used as the present, i.e., the people of Israel had already come to be judged.]   כִּֽי־יָבֹא.  כְּמוֹ כִּי בָא, לְשׁוֹן הֹוֶה:
to seek God. [To be understood] as its Aramaic translation (Onkelos): לְמִתְבַָּע אוּלְפַן, to seek teaching from before the Lord.   לִדְרשׁ אֱלֹהִֽים.  כְּתַרְגּוּמוֹ "לְמִתְבַּע אֻלְפַּן" – לִשְׁאֹל תַּלְמוּד מִפִּי הַגְּבוּרָה:
16If any of them has a case, he comes to me, and I judge between a man and his neighbor, and I make known the statutes of God and His teachings."   טזכִּי־יִֽהְיֶ֨ה לָהֶ֤ם דָּבָר֙ בָּ֣א אֵלַ֔י וְשָׁ֣פַטְתִּ֔י בֵּ֥ין אִ֖ישׁ וּבֵ֣ין רֵעֵ֑הוּ וְהֽוֹדַעְתִּ֛י אֶת־חֻקֵּ֥י הָֽאֱלֹהִ֖ים וְאֶת־תּֽוֹרֹתָֽיו:
If any of them has a case, he comes to me. The one who has the case comes to me.   כִּי־יִֽהְיֶה לָהֶם דָּבָר בָּא.  מִי שֶׁהָיָה לוֹ הַדָּבָר – בָּא אֵלַי:
17Moses' father in law said to him, "The thing you are doing is not good.   יזוַיֹּ֛אמֶר חֹתֵ֥ן משֶׁ֖ה אֵלָ֑יו לֹא־טוֹב֙ הַדָּבָ֔ר אֲשֶׁ֥ר אַתָּ֖ה עֹשֶֽׂה:
Moses’ father-in-law said. As a token of honor, Scripture refers to him as the king’s father-in-law [and not by his name].   וַיֹּאמֶר חֹתֵן משֶׁה.  דֶּרֶךְ כָּבוֹד קוֹרְאוֹ הַכָּתוּב חוֹתְנוֹ שֶׁל מֶלֶךְ:
18You will surely wear yourself out both you and these people who are with you for the matter is too heavy for you; you cannot do it alone.   יחנָבֹ֣ל תִּבֹּ֔ל גַּם־אַתָּ֕ה גַּם־הָעָ֥ם הַזֶּ֖ה אֲשֶׁ֣ר עִמָּ֑ךְ כִּֽי־כָבֵ֤ד מִמְּךָ֙ הַדָּבָ֔ר לֹֽא־תוּכַ֥ל עֲשׂ֖הוּ לְבַדֶּֽךָ:
You will surely wear yourself out. Heb. נָבֹל תִּבָֹּל. As the Targum renders: [You will surely wear yourself out,] but the expression is an expression of withering, fleistre in Old French, like [these examples:] “even the leaves will be withered (נָבֵל)” (Jer. 8:13); “as a leaf withers (כִּנְבֵל עָלֶה) from a vine, etc.” (Isa. 34:4), which withers both from the heat and from the cold, and its strength weakens, and it is worn out.   נָבֹל תִּבֹּל.  כְּתַרְגּוּמוֹ, וּלְשׁוֹנוֹ לְשׁוֹן כְּמִישָׁה, פלייש"טרא בְּלַעַז, כְּמוֹ "וְהֶעָלֶה נָבֵל" (ירמיהו ח'), "כִּנְבֹל עָלֶה מִגֶּפֶן" (ישעיהו ל"ד), שֶׁהוּא כָמוּשׁ עַל יְדֵי חַמָּה וְעַל יְדֵי קֶרַח וְכֹחוֹ תָּשׁ וְנִלְאֶה:
both you. גַּם-אַתָּה lit., also you. [This comes] to include Aaron, Hur, and the 70 elders.   גַּם־אַתָּה.  לְרַבּוֹת אַהֲרֹן וְחוּר וְשִׁבְעִים זְקֵנִים:
is too heavy for you. Its weight is greater than your strength.   כִּֽי־כָבֵד מִמְּךָ.  כָּבְדּוֹ רַב יוֹתֵר מִכֹּחֲךָ:
19Now listen to me. I will advise you, and may the Lord be with you. [You] represent the people before God, and you shall bring the matters to God.   יטעַתָּ֞ה שְׁמַ֤ע בְּקֹלִי֙ אִיעָ֣צְךָ֔ וִיהִ֥י אֱלֹהִ֖ים עִמָּ֑ךְ הֱיֵ֧ה אַתָּ֣ה לָעָ֗ם מ֚וּל הָֽאֱלֹהִ֔ים וְהֵֽבֵאתָ֥ אַתָּ֛ה אֶת־הַדְּבָרִ֖ים אֶל־הָֽאֱלֹהִֽים:
I will advise you, and may the Lord be with you. in [this] counsel. He [Jethro] said to him [Moses], “Go, consult the Lord [as to whether my advice is sound].” -[from Mechilta]   אִיעָצְךָ וִיהִי אֱלֹהִים עִמָּךְ.  בָּעֵצָה; אָמַר לוֹ צֵא הִמָּלֵךְ בַּגְּבוּרָה (מכילתא):
[You] represent the people before God. [as a] messenger and an intermediary between them and the Omnipresent, and one who inquires of Him concerning the ordinances. — [from Onkelos]   הֱיֵה אַתָּה לָעָם מוּל הָֽאֱלֹהִים.  שָׁלִיחַ וּמֵלִיץ בֵּינוֹתָם לַמָּקוֹם וְשׁוֹאֵל מִשְׁפָּטִים מֵאִתּוֹ:
the matters. The matters of their quarrels. — [from Jonathan]   אֶת־הַדְּבָרִים.  דִּבְרֵי רִיבוֹתָם:
20And you shall admonish them concerning the statutes and the teachings, and you shall make known to them the way they shall go and the deed[s] they shall do.   כוְהִזְהַרְתָּ֣ה אֶתְהֶ֔ם אֶת־הַֽחֻקִּ֖ים וְאֶת־הַתּוֹרֹ֑ת וְהֽוֹדַעְתָּ֣ לָהֶ֗ם אֶת־הַדֶּ֨רֶךְ֙ יֵ֣לְכוּ בָ֔הּ וְאֶת־הַמַּֽעֲשֶׂ֖ה אֲשֶׁ֥ר יַֽעֲשֽׂוּן:
21But you shall choose out of the entire nation men of substance, God fearers, men of truth, who hate monetary gain, and you shall appoint over them [Israel] leaders over thousands, leaders over hundreds, leaders over fifties, and leaders over tens.   כאוְאַתָּ֣ה תֶֽחֱזֶ֣ה מִכָּל־הָ֠עָ֠ם אַנְשֵׁי־חַ֜יִל יִרְאֵ֧י אֱלֹהִ֛ים אַנְשֵׁ֥י אֱמֶ֖ת שׂ֣נְאֵי בָ֑צַע וְשַׂמְתָּ֣ עֲלֵהֶ֗ם שָׂרֵ֤י אֲלָפִים֙ שָׂרֵ֣י מֵא֔וֹת שָׂרֵ֥י חֲמִשִּׁ֖ים וְשָׂרֵ֥י עֲשָׂרֹֽת:
But you shall choose. with the holy spirit that is upon you. — [from Mechilta]   וְאַתָּה תֶֽחֱזֶה.  בְּרוּחַ הַקֹּדֶשׁ שֶׁעָלֶיךָ:
men of substance. Heb. אַנְשֵׁי-חַיִל, wealthy men, who do not have to flatter or show favoritism. — [from Mechilta]   אַנְשֵׁי־חַיִל.  עֲשִׁירִים, שֶׁאֵין צְרִיכִין לְהַחֲנִיף וּלְהַכִּיר פָּנִים (שם):
men of truth. These are people who keep their promises, upon whose words one may rely, and thereby, their commands will be obeyed. — [from Mechilta]   אַנְשֵׁי־אֱמֶת.  אֵלּוּ בַּעֲלֵי הַבְטָחָה, שֶׁהֵם כְּדַאי לִסְמֹךְ עַל דִּבְרֵיהֶם, שֶׁעַל יְדֵי כֵן יִהְיוּ דִבְרֵיהֶם נִשְׁמָעִין:
who hate monetary gain. Who hate [to have] their own property in litigation, like [the Talmudic adage] that we say: Any judge from whom money is exacted through litigation is not [fit to be] a judge. — [based on Mechilta and B.B. 58b]   שׂנְאֵי בָצַע.  שֶׁשּׂוֹנְאִין אֶת מָמוֹנָם בַּדִּין, כְּהַהִיא דְּאָמְרִינָן: כָּל דַיָּנָא דְּמַפְּקִין מָמוֹנָא מִינֵּיהּ בְּדִינָא לָאו דַּיָּנָא הוּא (בבא בתרא נ"ח):
leaders over thousands. They were six hundred officers for six hundred thousand [men]. — [from Mechilta, Sanh. 18a]   שָׂרֵי אֲלָפִים.  הֵם הָיוּ שֵׁשׁ מֵאוֹת שָׂרִים לְשֵׁשׁ מֵאוֹת אֶלֶף:
leaders over hundreds. They were six thousand. — [from Mechilta, Sanh. 18a]   שָׂרֵי מֵאוֹת.  שֵׁשׁ אֲלָפִים הָיוּ:
leaders over fifties. Twelve thousand. — [from Mechilta, Sanh. 18a]   שָׂרֵי חֲמִשִּׁים.  י"ב אֶלֶף:
and leaders over tens. Sixty thousand. — [from Mechilta, Sanh. 18a] [Rashi lists the number of each category of judges, which appears to be superfluous, because the Torah should start with the lowest denomination and ascend to the highest instead of starting with the highest and descending to the lowest. Rashi answers that it starts with the highest officers because they are the lowest number.]   שָׂרֵי עֲשָׂרֹֽת.  שִׁשִּׁים אֶלֶף:
22And they shall judge the people at all times, and it shall be that any major matter they shall bring to you, and they themselves shall judge every minor matter, thereby making it easier for you, and they shall bear [the burden] with you.   כבוְשָֽׁפְט֣וּ אֶת־הָעָם֘ בְּכָל־עֵת֒ וְהָיָ֞ה כָּל־הַדָּבָ֤ר הַגָּדֹל֙ יָבִ֣יאוּ אֵלֶ֔יךָ וְכָל־הַדָּבָ֥ר הַקָּטֹ֖ן יִשְׁפְּטוּ־הֵ֑ם וְהָקֵל֙ מֵֽעָלֶ֔יךָ וְנָֽשְׂא֖וּ אִתָּֽךְ:
And they shall judge. Heb. וְשָׁפְטוּ. [Onkelos renders:] וִִידוּנוּן, an imperative expression.]   וְשָֽׁפְטוּ.  וִידוּנוּן, לְשׁוֹן צִוּוּי:
thereby making it easier for you. Heb. וְהָקֵל. This thing [i.e., this arrangement will serve] to make it easier for you. וְהָקֵל is like הַכְבֵָּד in “he hardened (וְהַכְבֵָּד) his heart” (Exod. 8: 11) [lit., making heavy his heart]; “and slew (וְהַכּוֹת) the Moabites” (II Kings 3:24) [lit., and slaying the Moabites], a present tense.   וְהָקֵל מֵֽעָלֶיךָ.  דָּבָר זֶה לְהָקֵל מֵעָלֶיךָ, וְהָקֵל כְּמוֹ "וְהַכְבֵּד אֶת לִבּוֹ" (שמות ח'), "וְהַכּוֹת אֶת מוֹאָב" (מלכים ב ג'), לְשׁוֹן הֹוֶה:
23If you do this thing, and the Lord commands you, you will be able to survive, and also, all this people will come upon their place in peace."   כגאִ֣ם אֶת־הַדָּבָ֤ר הַזֶּה֙ תַּֽעֲשֶׂ֔ה וְצִוְּךָ֣ אֱלֹהִ֔ים וְיָֽכָלְתָּ֖ עֲמֹ֑ד וְגַם֙ כָּל־הָעָ֣ם הַזֶּ֔ה עַל־מְקֹמ֖וֹ יָבֹ֥א בְשָׁלֽוֹם:
and the Lord commands you, you will be able to survive. Consult God; if He commands you to do this, you will be able to endure, but if He prevents you [from doing it], you will be unable to endure. — [from Mechilta]   וְצִוְּךָ אֱלֹהִים וְיָֽכָלְתָּ עֲמֹד.  הִמָּלֵךְ בַּגְּבוּרָה, אִם מְצַוֶּה אוֹתְךָ לַעֲשׂוֹת כֵּן, תּוּכַל עֲמֹד, וְאִם יְעַכֵּב עַל יָדְךָ לֹא תוּכַל לַעֲמֹד (מכילתא):
and also, all this people. Aaron, Nadab, and Abihu, and the 70 elders who now accompany you. — [from Mechilta]   וְגַם כָּל־הָעָם הַזֶּה.  אַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים זְקֵנִים הַנִּלְוִים עַתָּה עִמְּךָ (שם):
24Moses obeyed his father in law, and he did all that he said.   כדוַיִּשְׁמַ֥ע משֶׁ֖ה לְק֣וֹל חֹֽתְנ֑וֹ וַיַּ֕עַשׂ כֹּ֖ל אֲשֶׁ֥ר אָמָֽר:
25Moses chose men of substance out of all Israel and appointed them as heads of the people, leaders of thousands, leaders of hundreds, leaders of fifties, and leaders of tens.   כהוַיִּבְחַ֨ר משֶׁ֤ה אַנְשֵׁי־חַ֨יִל֙ מִכָּל־יִשְׂרָאֵ֔ל וַיִּתֵּ֥ן אֹתָ֛ם רָאשִׁ֖ים עַל־הָעָ֑ם שָׂרֵ֤י אֲלָפִים֙ שָׂרֵ֣י מֵא֔וֹת שָׂרֵ֥י חֲמִשִּׁ֖ים וְשָׂרֵ֥י עֲשָׂרֹֽת:
26And they would judge the people at all times; the difficult case they would bring to Moses, but any minor case they themselves would judge.   כווְשָֽׁפְט֥וּ אֶת־הָעָ֖ם בְּכָל־עֵ֑ת אֶת־הַדָּבָ֤ר הַקָּשֶׁה֙ יְבִיא֣וּן אֶל־משֶׁ֔ה וְכָל־הַדָּבָ֥ר הַקָּטֹ֖ן יִשְׁפּוּט֥וּ הֵֽם:
And they would judge. וְֹשָפְטוּ. [Onkelos renders:], וְדַייְנִין יַתעַמָּא, And they judge the people. [Unlike this word in verse 22, which denotes the imperative, this denotes the present.]   וְשָֽׁפְטוּ.  וְדָיְנִין יָת עַמָּא:
they would bring. Heb. יְבִיאוּן. [Onkelos renders:] מַייְתִין, they bring [in the present tense and not in the future tense].   יְבִיאוּן.  מָיְתִין:
they themselves would judge. Heb. יִשְׁפּוּטוּ, same as יִשְׁפֹּטוּ, and similarly [we find the verb תעבורי,], “neither shall you go away (לֹא תַעִבוּרִי)” (Ruth 2:8), like לֹא תַעֲבוֹרִי. The Targum [Onkelos] renders: דַּייְנִין אִינוּן, they judge. The earlier passages (verse 22) were in the imperative form. Therefore, they are rendered: וִִידוּנוּן, יַיְתוּן, יְדוּנוּן, but these passages [here in verse 26] are expressions of doing [and are not imperative].   יִשְׁפּוּטוּ הֵֽם.  כְּמוֹ יִשְׁפְּטוּ, וְכֵן "לֹא תַעֲבוּרִי" (רות ב'), כְּמוֹ לֹא תַעַבְרִי, וְתַרְגּוּמוֹ דָּיְנִין אִינּוּן; מִקְרָאוֹת הָעֶלְיוֹנִים הֵם לְשׁוֹן צִוּוּי, לְכָךְ מְתֻרְגָּמִין וִידוּנוּן, יַיְתוּן, יְדוּנוּן, וּמִקְרָאוֹת הַלָּלוּ לְשׁוֹן עֲשִׂיָּה:
27Moses saw his father in law off, and he went away to his land.   כזוַיְשַׁלַּ֥ח משֶׁ֖ה אֶת־חֹֽתְנ֑וֹ וַיֵּ֥לֶךְ ל֖וֹ אֶל־אַרְצֽוֹ:
and he went away to his land. to convert the members of his family. — [from Mechilta]   וַיֵּלֶךְ לוֹ אֶל־אַרְצֽוֹ.  לְגַיֵּר בְּנֵי מִשְׁפַּחְתּוֹ (מכילתא):