## Kli Yakar on Exodus Chapter 18

###### Kli Yakar on Exodus 18:1:1
[Kli Yakar on Exodus 18:1:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/18:1:1)

**וַיִּשְׁמַע יִתְרוֹ כֹהֵן מִדְיָן חֹתֵן מֹשֶׁה וְגוֹ׳.** בַּיַּלְקוּט מַסִּיק: מַה שְּׁמוּעָה שָׁמַע וּבָא? רַבִּי יְהוֹשֻׁעַ אוֹמֵר: מִלְחֶמֶת עֲמָלֵק שָׁמַע וּבָא. רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: מַתַּן תּוֹרָה שָׁמַע וּבָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר: קְרִיעַת יַם סוּף שָׁמַע וּבָא. לִכְאוֹרָה נִרְאֶה שֶׁיִּתְרוֹ שָׁמַע הַכֹּל, כִּי לֹא מֵרֹאשׁ בַּסֵּתֶר דִּבֶּר ה׳ עִמָּהֶם בְּהַר סִינַי, וְכֵן הָיָה קוֹלוֹ הוֹמֶה וְ״שָׁמְעוּ עַמִּים יִרְגָּזוּן״ (שמות טו:יד), וְאִם כֵּן בַּמֶּה נֶחְלְקוּ? וּמִדְּנָקַט ״וּבָא״ שְׁמַע מִינָּהּ שֶׁאֵין מַחֲלוֹקְתָּם מַה שָּׁמַע, כִּי הַכֹּל מוֹדִים שֶׁשָּׁמַע אֵת כָּל אֲשֶׁר עָשָה וְגוֹ׳, כְּמוֹ שֶׁמַּשְׁמָע בְּכָל פָּרָשָׁה זוֹ שֶׁיִּתְרוֹ שָׁמַע אֶת כָּל הַנַּעֲשָׂה. אַךְ שֶׁעִקַּר מַחֲלוֹקְתָּם אֵיזוֹ שְׁמוּעָה גָּרְמָה לוֹ לָבוֹא עִם אִשְׁתּוֹ וּבָנָיו שֶׁל מֹשֶׁה, לְכָךְ נָקַט לְשׁוֹן ״וּבָא״ בְּכוּלָּם. וְכוּלָּם הֵבִינוּ שֶׁכָּל פָּסוּק רִאשׁוֹן זֶה נִמְשָׁךְ לְפָסוּק ״וַיָּבֹא יִתְרוֹ״ וְגוֹ׳ (שמות יח:ה), וּכְאִלּוּ אָמַר: לְפִי שֶׁשָּׁמַע אֵיזוֹ חִדּוּשׁ שֶׁהִכְרִיחוֹ לָבוֹא, עַל כֵּן בָּא וַיִּקַּח עִמּוֹ אֶת צִפֹּרָה אֵשֶׁת מֹשֶׁה. וְקָשֶׁה לָהֶם: מַה שְּׁמוּעָה שָׁמַע שֶׁגָּרְמָה לוֹ לָבוֹא עִם אֵשֶׁת מֹשֶׁה וּבָנָיו?

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And Jethro, the priest of Midian, Moses’ father-in-law, heard, etc.”** In the Yalkut, it concludes: What news did he hear that made him come? Rabbi Yehoshua says he heard about the war with Amalek and came. Rabbi Elazar HaModai says he heard about the giving of the Torah and came. Rabbi Elazar says he heard about the splitting of the Red Sea and came. At first glance, it appears that Jethro heard everything, because God did not speak with them in secret at Mount Sinai from the beginning, and His voice rumbled and *the peoples heard and trembled*. If so, what are they disagreeing about? And since it says “and came” in each opinion, we can deduce that they are not arguing about what he heard, because all agree that he heard everything that was done, etc., as is implied throughout this section that Jethro heard everything that had happened. Rather, their main disagreement is about which news prompted him to come with Moses’ wife and children. That’s why the phrase “and came” is mentioned in all opinions. And they all understood that this entire first verse continues to the verse *and Jethro came, etc.*, as if to say that because he heard some news that compelled him to come, therefore he came and took with him Zipporah, Moses’ wife. Their difficulty is: what news did he hear that caused him to come with Moses’ wife and children?


###### Kli Yakar on Exodus 18:1:2
[Kli Yakar on Exodus 18:1:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/18:1:2)

רַבִּי יְהוֹשֻׁעַ אוֹמֵר מִלְחֶמֶת עֲמָלֵק שָׁמַע, כִּי אָמַר ה׳ שֶׁיִּהְיֶה מִלְחָמָה בַּעֲמָלֵק מִדּוֹר דּוֹר, וְיִתְרוֹ הָיָה דָּר בֵּין הָעֲמָלֵקִי, שֶׁנֶּאֱמַר (שמואל א טו:ו) ״וַיֹּאמֶר שָׁאוּל אֶל הַקֵּינִי לְכוּ סֻּרוּ רְדוּ מִתּוֹךְ עֲמָלֵקִי פֶּן אֹסִפְךָ עִמּוֹ וְאַתָּה עָשִׂיתָ חֶסֶד עִם כָּל בְּנֵי יִשְׂרָאֵל בַּעֲלוֹתָם מִמִּצְרָיִם״. וְחָשַׁב יִתְרוֹ: אִם לֹא אֶחֱזוֹר וַאֲזַוֵּג אֶת בִּתִּי לְמֹשֶׁה, אִם כֵּן כְּשֶׁיִּהְיֶה מִלְחָמָה בַּעֲמָלֵק יִלָּחֲמוּ גַּם בִּי. עַל כֵּן בָּא עִם אִשְׁתּוֹ לַחֲזוֹר וּלְזַוְּגָהּ אֵלָיו אַחַר שִׁלּוּחֶיהָ, כִּי אָמַר שֶׁיַּעֲשׂוּ חֶסֶד עִמּוֹ בַּעֲבוּר חֲתָנוֹ מֹשֶׁה וּבָנָיו, כִּי הַבָּנִים בָּנָיו וּבָנַי.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Rabbi Joshua says [Jethro] heard of the war with Amalek,** for God had said that there would be a war with Amalek from generation to generation, and Jethro was dwelling among the Amalekites, as it is said, *And Saul said to the Kenites, “Go, depart, go down from among the Amalekites, lest I destroy you with them. You showed kindness to all the people of Israel when they came up out of Egypt”* (First Samuel 15:6). Jethro thought, “If I do not return and match my daughter with Moses, then when there is a war with Amalek, they will fight against me as well.” Therefore, he came with his wife to return and match her with Moses after she had been sent away, because he said that they would show kindness to him because of his son-in-law Moses and his sons, for the children are his [Moses’] children and my [Jethro’s grand] children.


###### Kli Yakar on Exodus 18:1:3
[Kli Yakar on Exodus 18:1:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/18:1:3)

רַבִּי אֱלִיעֶזֶר הַמּוֹדָעִי אוֹמֵר: מַתַּן תּוֹרָה שָׁמַע וּבָא, שֶׁנֶּאֱמַר שָׁם (שמות יט טו) ״אַל תִּגְּשׁוּ אֶל אִשָּׁה״, וְחָשַׁב יִתְרוֹ לִדְרוֹשׁ אוֹתוֹ קַל וָחֹמֶר אֲשֶׁר דָּרַש מֹשֶׁה, וּמַה יִּשְׂרָאֵל שֶׁלְּפִי שָׁעָה קִבְּלוּ אֶת הַתּוֹרָה פֵּרְשׁוּ מִן הָאִשָּׁה, כָּל שֶׁכֵּן מֹשֶׁה שֶׁהַשְּׁכִינָה מְדַבֶּרֶת עִמּוֹ כָּל שָׁעָה שֶׁיִּהְיֶה פָּרוּשׁ מֵאִשְׁתּוֹ מִכָּל וָכֹל וְלֹא יִשְׁלַח עוֹד אַחֲרֶיהָ. עַל כֵּן בָּא יִתְרוֹ וְהֵבִיא לְמֹשֶׁה אֶת אִשְׁתּוֹ, כְּדֵי שֶׁתָּדוּר אֶצְלוֹ ״כְּתִפְאֶרֶת אָדָם לָשֶׁבֶת בָּיִת״ (ישעיה מד יג), כְּדַת מֹשֶׁה וְיִשְׂרָאֵל.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Rabbi Eliezer HaModai says: He heard about the Giving of the Torah and came,** as it says there, *Do not approach a woman* (Exodus 19:15), and Jethro thought to apply the same a fortiori argument that Moses expounded. He reasoned: If the Israelites, who only received the Torah temporarily, had to separate from their wives, how much more so Moses, with whom the Divine Presence speaks at all times, should be completely separated from his wife and not send for her again. Therefore, Jethro came and brought Moses his wife so that she could dwell with him, *as the glory of man to dwell in a house* (Isaiah 44:13), according to the law of Moses and Israel.


###### Kli Yakar on Exodus 18:1:4
[Kli Yakar on Exodus 18:1:4](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/18:1:4)

רַבִּי אֱלִיעֶזֶר אוֹמֵר: קְרִיעַת יַם סוּף שָׁמַע וּבָא. כִּי הוּא סוֹבֵר שֶׁמֹּשֶׁה שִׁלְּחָהּ בְּגֵט פִּטּוּרִין, כִּדְמַסִּיק בַּיַּלְקוּט בְּפָרָשָׁה זוֹ. וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָמְרוּ (סנהדרין כב) ״קָשֶׁה לְזַוְּגָם כִּקְרִיעַת יַם סוּף״, וְזֶה בְּזִוּוּג שֵׁנִי. וְכַנִּרְאֶה שֶׁזִּוּוּג שֵׁנִי זֶה הַיְינוּ הַמַּחֲזִיר גְּרוּשָׁתוֹ, לְפִי שֶׁפֵּרוּד וְזִוּוּג זֶה דּוֹמֶה לְפֵרוּד וְזִוּוּג שֶׁל מֵי הַיָּם. כִּי מִתְּחִלָּה הָיוּ הַמַּיִם מְחֻבָּרִים חִבּוּר טִבְעִי, וְכַאֲשֶׁר עָבַר עֲלֵיהֶם רוּחַ קִנְאַת ה׳ לָתֵת רֶוַח בֵּין הַדְּבָקִים, מֵאָז קָשֶׁה לְחַבְּרָם. וְאַף עַל פִּי כֵן רָאָה כִּי כַּאֲשֶׁר רָצָה ה׳ בְּחִבּוּרָם שֵׁנִית עָלָה זִוּוּגָם יָפֶה. כָּךְ חָשַׁב יִתְרוֹ שֶׁ״כַּמַּיִם הַפָּנִים לַפָּנִים כֵּן לֵב הָאָדָם לָאָדָם״ (משלי כז:יט). וְהִנֵּה רָאָה יִתְרוֹ שֶׁאַחַר שִׁלּוּחֶיהָ שֶׁפְּטָרָהּ מֹשֶׁה בְּגֵט נִתְבַּטֵּל הַזִּוּוּג וְהַחִבּוּר הַטִּבְעִי, כִּי ״מֵאִישׁ לֻקֳחָה זֹּאת״ (בראשית ב:כג). וְחָשַׁב שֶׁמֵּעַתָּה אִי אֶפְשָׁר שֶׁיִּתְחַבְּרוּ יַחַד לָדוּר בְּאַהֲבָה וְרֵעוּת כְּבָרִאשׁוֹנָה. וְכַאֲשֶׁר שָׁמַע עִנְיַן קְרִיעַת יַם סוּף שֶׁאַחַר פֵּרוּדָם שָׁבוּ לְאֵיתָנָם כְּאִלּוּ לֹא נִפְרְדוּ מֵעוֹלָם, אָז רָאָה שֶׁיֵּשׁ תִּקְוָה אֶל הַזִּוּוּג הַשֵּׁנִי שֶׁזִּוּוּגוֹ יַעֲלֶה יָפֶה. כְּמוֹ שֶׁבִּקְרִיעַת יַם סוּף אֶפְשָׁרִי, כָּךְ אֶפְשָׁרִי לְזַוְּגָם. עַל כֵּן לָקַח אֶת צִפּוֹרָה בִּתּוֹ וּבָא כוּ׳. וְזֶה פֵּרוּשׁ יָקָר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Rabbi Eliezer says: He heard about the splitting of the Red Sea and came.** For he believed that Moses had sent her away with a bill of divorce, as concluded in the Yalkut in this section. And our Sages said (Sanhedrin 22): “It is as difficult to match [a couple] as the splitting of the Red Sea,” and this refers to a second marriage. And it appears that this second marriage refers to one who takes back his divorcee, because this separation and reunion is similar to the separation and reunion of the waters of the sea. For initially, the waters were connected in a natural union, and when the spirit of God’s jealousy passed over them to create space between those joined, from then on it became difficult to reconnect them. Nevertheless, he saw that when God desired their reconnection, their union succeeded beautifully. Thus Jethro thought that *as water reflects face to face, so does the heart of man to man* (Proverbs 27:19). Jethro saw that after Moses had sent her away with a divorce, their natural union and connection was nullified, for *from man was this one taken* (Genesis 2:23). And he thought that from then on it would be impossible for them to reunite and dwell together in love and friendship as before. But when he heard about the splitting of the Red Sea, how after their separation the waters returned to their original state as if they had never been separated, then he saw that there was hope for the second marriage to succeed beautifully. Just as the splitting of the Red Sea was possible, so too was it possible to reunite them. Therefore, he took Zipporah his daughter and came, etc. And this is a precious interpretation.


###### Kli Yakar on Exodus 18:1:5
[Kli Yakar on Exodus 18:1:5](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/18:1:5)

**אֵת כָּל אֲשֶׁר עָשָה אֱלֹהִים לְמֹשֶׁה וּלְיִשְׂרָאֵל עַמּוֹ.** יֵשׁ בְּעִנְיָן זֶה כַּמָּה סְפֵקוֹת, כִּי בְּסָמוּךְ נֶאֱמַר ״וַיְסַפֵּר מֹשֶׁה לְחֹתְנוֹ אֵת כָּל אֲשֶׁר עָשָה ה׳ לְפַרְעֹה וּלְמִצְרַיִם״ (שמות יח, ח) – מָה הֻצְרַךְ לְסַפֵּר לוֹ, הֲלֹא כְּבָר שָׁמַע יִתְרוֹ אֵת כָּל אֲשֶׁר עָשָה אֱלֹהִים, וְהַכֹּל בִּכְלָל? וְעוֹד קָשֶׁה לָמָּה נָקַט כָּאן ״לְמֹשֶׁה וּלְיִשְׂרָאֵל״, וּבְסָמוּךְ אָמַר ״לְפַרְעֹה וּלְמִצְרַיִם״? וְכָאן הִזְכִּיר שֵׁם אֱלֹהִים, וּבְסָמוּךְ שֵׁם הַמְיוּחָד? וְכֵן בַּפָּסוּק הָרִאשׁוֹן כְּשֶׁמַּזְכִּיר מֹשֶׁה וְיִשְׂרָאֵל מַזְכִּיר שֵׁם אֱלֹהִים, וְאַחַר כָּךְ נֶאֱמַר ״כִּי הוֹצִיא ה׳ אֶת יִשְׂרָאֵל״ (שמות יח, א), הֲרֵי שֶׁכְּשֶׁמַּזְכִּיר אֶת יִשְׂרָאֵל לְבַד הוּא מַזְכִּיר שֵׁם הַמְיוּחָד פַּעַם אַחַת כָּאן, וּפַעַם שְׁנִיָּה בְּסָמוּךְ ״וַיִּחַדְּ יִתְרוֹ עַל כָּל הַטּוֹבָה אֲשֶׁר עָשָה ה׳ לְיִשְׂרָאֵל״ (שמות יח, ט). גַּם קָשֶׁה לָמָּה לֹא הִזְכִּיר שָׁם גַּם אֶת מֹשֶׁה? וְאוּלַי טַעֲמוֹ שֶׁנַּעֲשָׂה בְּשָׂרוֹ חִדּוּדִין עַל מַה שֶּׁנַּעֲשָׂה לְיִשְׂרָאֵל, אֲבָל לֹא בַּעֲבוּר מֹשֶׁה, כִּי חֲתָנוֹ הוּא. וְעוֹד, מַה שֶּׁכָּתוּב ״וַיְסַפֵּר מֹשֶׁה לְחֹתְנוֹ״ וְגוֹ׳ (שמות יח, ח), ״עַתָּה יָדַעְתִּי כִּי גָדוֹל ה׳״ (שמות יח, יא) – בַּמֶּה יָדַע זֶה עַתָּה, וְלָמָּה לֹא יָדַע זֶה מִיָּד כְּשֶׁשָּׁמַע אֵת כָּל אֲשֶׁר עָשָה ה׳ לְמֹשֶׁה וּלְיִשְׂרָאֵל? וְעוֹד, מֵאַחַר שֶׁנֶּאֱמַר ״וַיִּשְׁמַע יִתְרוֹ אֵת כָּל אֲשֶׁר עָשָׂה אֱלֹהִים לְמֹשֶׁה״, וַדַּאי גַּם יְצִיאַת מִצְרַיִם בִּכְלָל הָיְתָה, וְלָמָּה יָצְאָה וְחָזַר וְאָמַר ״כִּי הוֹצִיא ה׳״ וְגוֹ׳ (שמות יח, א)?

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“All that God had done for Moses and for Israel His people.”** There are several questions regarding this matter. For immediately afterward it states, *Moses told his father-in-law all that the Lord had done to Pharaoh and to Egypt.* Why did he need to tell him, since Jethro had already heard *all that God had done,* which includes everything? Additionally, why does it say here *for Moses and for Israel*, but adjacently *to Pharaoh and to Egypt*? And here it mentions the name “Elohim” [God], while immediately afterward the special Name [Lord]? Similarly, in the first verse, when mentioning Moses and Israel, it uses the name “Elohim,” and afterward it states *for the Lord had brought Israel out,* showing that when mentioning Israel alone, it uses the special Name once here, and a second time immediately afterward: *Jethro rejoiced over all the goodness that the Lord had done for Israel.* It is also difficult to understand why Moses is not mentioned there as well. Perhaps the reason is that Jethro’s flesh became filled with goose bumps over what was done for Israel, but not for Moses because he was his son-in-law. Furthermore, regarding what is written, *Moses told his father-in-law, etc.,* and *Now I know that the Lord is greater* — how did he know this only now, and why didn’t he know it immediately when he heard all that the Lord had done for Moses and Israel? Additionally, since it says *Jethro heard all that God had done for Moses,* surely the Exodus from Egypt was included in this, so why was it singled out with the statement *for the Lord had brought out, etc.*?


###### Kli Yakar on Exodus 18:1:6
[Kli Yakar on Exodus 18:1:6](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/18:1:6)

**לְהַתִּיר שְׁנֵי סְפֵקוֹת הָאֵלּוּ נַקְדִּים שְׁנֵי הַקְדָּמוֹת.** הָאַחַת הִיא, שֶׁהַצַּדִּיקִים מְהַפְּכִים מִדַּת הַדִּין לְרַחֲמִים וְהָרְשָׁעִים בְּהֵפֶךְ זֶה. הַשְּׁנִיָּה הִיא, שֶׁבַּזְּמַן הַהוּא הָיָה בָּעוֹלָם רַבִּים מֵעַמֵּי הָאָרֶץ שֶׁהָיוּ טוֹעִים בַּטָּעוּת שֶׁל מָאנִ״י, שֶׁטָּעַן שֶׁיֵּשׁ שְׁנֵי אֱלֹהוֹת, אֶחָד מוֹשֵׁל עַל הַטּוֹבוֹת וְאֶחָד עַל הָרָעוֹת. וְהִנֵּה לְדַעְתָּם הַנִּבְעֶרֶת שְׁנֵיהֶם חַלָּשִׁים, כִּי הַמּוֹשֵׁל עַל הָרָעוֹת חָכָם הוּא לְהָרַע וּלְהֵיטִיב אֵין אִתּוֹ, וּפְשִׁיטָא שֶׁאֵין רָאוּי לְהִכָּנֵס תַּחַת כְּנָפָיו לְקַבְּלוֹ לֶאֱלוֹהַּ, כִּי מִי פֶתִי יָסוּר הֵנָּה. וְהַמּוֹשֵׁל עַל הַטּוֹבוֹת אֵין בְּכֹחוֹ לְהָרַע אֲפִלּוּ לְשׂוֹנְאֵיהֶם שֶׁל הַמַּאֲמִינִים בּוֹ, וְאִם כֵּן שָׁוְא עֲבוֹד אוֹתוֹ, כִּי מִקְרֶה אֶחָד לַכֹּל, לָעוֹבְדוֹ וְלַאֲשֶׁר לֹא עֲבָדוֹ, וְעַל כֵּן אֵין רָאוּי לְקַבְּלוֹ לֶאֱלוֹהַּ. וּלְקַבֵּל שְׁנֵיהֶם גַּם כֵּן קָשֶׁה, כִּי יַכְחִישׁוּ זֶה אֶת זֶה, כִּי זֶה יְקַלֵּל וְזֶה יְבָרֵךְ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**To resolve these two questions, we will preface with two introductions.** The first is that the righteous transform the attribute of judgment into mercy, while the wicked do the opposite. The second is that at that time there were many people in the world who were mistaken with the error of Mani, who claimed that there are two deities — one ruling over good things and one over bad things. According to their ignorant view, both deities are weak because the one who rules over bad things is wise in doing harm but has no ability to do good, and obviously it is not appropriate to come under his wings to accept him as a deity, for who would be foolish enough to turn there? And the one who rules over good things does not have the power to harm even the enemies of those who believe in him, and if so, it is futile to serve him because the same fate awaits both those who serve him and those who do not. Therefore, it is not appropriate to accept him as a deity. And to accept both of them is also difficult because they would contradict each other, as one would curse while the other would bless.


###### Kli Yakar on Exodus 18:1:7
[Kli Yakar on Exodus 18:1:7](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/18:1:7)

וְעַל כֵּן כְּשֶׁשָּׁמַע יִתְרוֹ מִתְּחִלָּה אֵת כָּל אֲשֶׁר עָשָה אֱלֹהִים לְמֹשֶׁה וּלְיִשְׂרָאֵל, עֲדַיִן לֹא שָׁמַע כִּי אִם מִן הַטּוֹבוֹת, כִּי לְמֹשֶׁה וּלְיִשְׂרָאֵל הֵטִיב בְּכָל מִינֵי טוֹבָה. אַף עַל פִּי שֶׁשָּׁמַע קְרִיעַת יַם סוּף וּמִלְחֶמֶת עֲמָלֵק, מִכָּל מָקוֹם לֹא שָׁמַע כִּי אִם מַה שֶּׁנִּקְרַע הַיָּם לְיִשְׂרָאֵל וְהָלְכוּ בַּיַּבָּשָׁה, אֲבָל לֹא שָׁמַע עֲדַיִן טְבִיעַת פַּרְעֹה וְחֵילוֹ. וְכֵן מִלְחֶמֶת עֲמָלֵק שָׁמַע שֶׁבָּא לְהָרַע לְיִשְׂרָאֵל וְנִצּוֹלוּ מִמֶּנּוּ. וְעַל כֵּן הֻצְרַךְ לְפָרֵשׁ וְלוֹמַר ״כִּי הוֹצִיא ה׳״ וְגוֹ׳ (שמות יח, א), לוֹמַר שֶׁלֹּא שָׁמַע כִּי אִם מִן הַטּוֹבוֹת, דְּהַיְנוּ הַיְצִיאָה מִמִּצְרַיִם. וְחָשַׁב יִתְרוֹ שֶׁמָּא אֱלוֹהַּ זֶה אֵינוֹ מוֹשֵׁל כִּי אִם עַל הַטּוֹבוֹת, וַעֲדַיִן לֹא הָיָה מְרֻצֶּה לְקַבְּלוֹ לֵאלוֹהַּ, כִּי חָשַׁב שֶׁמָּא יֵשׁ אֱלֹהִים גָּדוֹל מִמֶּנּוּ הַמּוֹשֵׁל עַל הַטּוֹבוֹת וְעַל הָרָעוֹת כְּאֶחָד. וְלֹא בָּא כִּי אִם לְהָשִׁיב בִּתּוֹ לְבַעְלָהּ. אָמְנָם אַחַר כָּךְ כְּשֶׁסִּפֵּר מֹשֶׁה לְחֹתְנוֹ אֵת כָּל אֲשֶׁר עָשָׂה ה׳ לְפַרְעֹה וּלְמִצְרַיִם (שמות יח, ח), דְּהַיְנוּ כָּל הָרָעוֹת וְהַמַּכּוֹת אֲשֶׁר פָּעַל ה׳ בְּמִצְרַיִם וּבְיַם סוּף, אָז רָאָה וַיְסַפְּרָהּ לֵאמֹר: הִנֵּה זֶה הָאֱלֹהִים מוֹשֵׁל עַל הַטּוֹבוֹת וְעַל הָרָעוֹת כְּאֶחָד, וְעַתָּה יָדַעְתִּי כִּי גָדוֹל ה׳ מִכָּל הָאֱלֹהִים (שמות יח, יא), וְרָאוּי לְקַבְּלוֹ לֶאֱלוֹהַּ וְלִכָּנֵס בְּצֵל כְּנָפָיו.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And therefore when Jethro initially heard** all that God had done for Moses and for Israel, he still had only heard about the benefits, because God had been good to Moses and to Israel in every manner of goodness. Even though he had heard about the splitting of the Red Sea and the war with Amalek, he only heard about how the sea was split for Israel and they walked on dry land, but he had not yet heard about the drowning of Pharaoh and his army. Similarly, regarding the war with Amalek, he heard that Amalek came to harm Israel but they were saved from him. Therefore, it was necessary to explain and say *that the Lord had brought [Israel] out [of Egypt]*, meaning that he had only heard about the benefits, namely the exodus from Egypt. Jethro thought that perhaps this God only ruled over good things, and he was not yet willing to accept Him as God because he thought that perhaps there was a greater god who ruled over both good and bad things alike. So he only came to return his daughter to her husband. However, afterward, when Moses told his father-in-law about all that the Lord had done to Pharaoh and to the Egyptians—that is, all the bad things and plagues that the Lord had inflicted upon Egypt and at the Red Sea—then he saw and declared, saying, “Behold, this God rules over both good and bad things alike, *and now I know that the Lord is greater than all gods*,” and he was ready to accept Him as God and come under the shelter of His wings.


###### Kli Yakar on Exodus 18:1:8
[Kli Yakar on Exodus 18:1:8](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/18:1:8)

וְשֶׁמָּא תֹּאמַר, דִּלְמָא עַל כָּל פָּנִים שְׁנֵי אֱלֹהוֹת יֵשׁ, שֶׁהַמּוֹשֵׁל עַל הַטּוֹבוֹת הֵיטִיב לְיִשְׂרָאֵל, וְהַמּוֹשֵׁל עַל הָרָעוֹת הֵרַע לְפַרְעֹה וּלְמִצְרַיִם. עַל זֶה אָמַר ״כִּי בַדָּבָר אֲשֶׁר זָדוּ עֲלֵיהֶם״ (שמות יח, יא), שֶׁהֲרֵי אָנוּ רוֹאִין שֶׁנִּדּוֹנוּ מִדָּה כְּנֶגֶד מִדָּה בְּכָל מַכָּה וּמַכָּה, וְזֶה וַדַּאי לְפִי שֶׁזֶּה הַמַּכֶּה בְּפַרְעֹה וּבְמִצְרַיִם חָפֵץ בְּטוֹבָתָן שֶׁל יִשְׂרָאֵל, וּלְפִי שֶׁהֵרַע לָהֶם פַּרְעֹה וְעָשָׂה כְּנֶגֶד רְצוֹן הָאֵל, עַל כֵּן נִדּוֹן מִדָּה כְּנֶגֶד מִדָּה. וְזֶה מוֹפֵת חוֹתֵךְ שֶׁזֶּה אֱלֹהִים אֲשֶׁר הֵרַע לְפַרְעֹה הוּא אֲשֶׁר חָפֵץ בְּטוֹבָתָן שֶׁל יִשְׂרָאֵל, וְאִם כֵּן וַדַּאי מֵאֵל אֶחָד יָצְאוּ שְׁנֵי הֲפָכִים אֵלּוּ, וְהוּא גָּדוֹל מִכָּל אֱלֹהִים. וְהַמּוֹפֵת עַל זֶה ״כִּי בַדָּבָר אֲשֶׁר זָדוּ עֲלֵיהֶם״, כִּי אִלּוּ הָיָה מוֹשֵׁל עַל הָרָעוֹת לְבַד, אִם כֵּן כָּל עוֹשֶׂה רָעוֹת יִקָּרֵא עוֹשֶׂה רְצוֹנוֹ, וְלָמָּה הֵבִיא אוֹתָן רָעוֹת כְּנֶגֶד הָרָעוֹת שֶׁעָשׂוּ לְיִשְׂרָאֵל? אֶלָּא וַדַּאי שֶׁזֶּה הָאֵל חָפֵץ בְּטוֹבָתָן שֶׁל יִשְׂרָאֵל וּלְהֵיטִיב לַטּוֹבִים. וּלְכָךְ נֶאֱמַר ״וַיִּחַדְּ יִתְרוֹ עַל כָּל הַטּוֹבָה״ (שמות יח, ט), כִּי אַף עַל פִּי שֶׁשָּׁמַע כְּבָר מִן הַטּוֹבוֹת, מִכָּל מָקוֹם לֹא הָיָה שָׂמֵחַ בָּהֶם, כִּי שֶׁמָּא בָּאוּ מִן אוֹתוֹ אֱלָהוּת אֲשֶׁר בְּיָדוֹ לְהֵיטִיב וְלֹא לְהָרַע, וְאִם כֵּן גַּם לְשׂוֹנְאָיו יֵיטִיב בְּהֶכְרֵחַ, וּמַה יִּתְרוֹן לְבַעֲלֵי אֱמוּנָתוֹ? אֲבָל כַּאֲשֶׁר שָׁמַע גַּם מִן הָרָעוֹת וְרָאָה לְמַפְרֵעַ שֶׁהַטּוֹבוֹת בָּאוּ מֵרְצוֹנוֹ יִתְבָּרַךְ, עַל כֵּן הָיָה שָׂמֵחַ בָּהֶם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Perhaps you will say**, maybe after all there are two deities — the one ruling over good things who benefited Israel, and the one ruling over bad things who harmed Pharaoh and the Egyptians. To address this, [Jethro] said *for in the matter which they dealt proudly against them* (Exodus 18:11), for we see that they were judged measure for measure in each plague. This certainly shows that the one who struck Pharaoh and the Egyptians desires the good of Israel, and because Pharaoh harmed them and acted against God’s will, he was therefore judged measure for measure. This is conclusive proof that the God who harmed Pharaoh is the same one who desires the good of Israel. If so, certainly these two opposites came from one God, and He is greater than all gods. The proof of this is *for in the matter which they dealt proudly against them*, because if there were a ruler over evil things only, then anyone who does evil would be considered as doing his will. So why did He bring those evils corresponding to the evils they did to Israel? It must be that this God desires the good of Israel and to do good to the good. Therefore it says *And Jethro rejoiced over all the goodness* (Exodus 18:9), because even though he had already heard about the good things, nevertheless he was not happy about them, thinking perhaps they came from that deity who has the power to do good but not to harm. If so, he would also have to do good to his enemies by necessity, and what advantage would there be for those who believe in Him? But when he heard also about the bad things and realized in retrospect that the good things came from His will, then he was happy about them.


###### Kli Yakar on Exodus 18:1:9
[Kli Yakar on Exodus 18:1:9](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/18:1:9)

וְהִזְכִּיר אֵצֶל הַטּוֹבוֹת שֶׁעָשָה לְמֹשֶׁה וּלְיִשְׂרָאֵל שֵׁם אֱלֹהִים, כִּי זְכוּתוֹ שֶׁל מֹשֶׁה בְּצֵרוּף זְכוּת יִשְׂרָאֵל גָּרַם לְהַפֵּךְ מִדַּת הַדִּין לְרַחֲמִים, שֶׁבְּכֹחַ שֵׁם אֱלֹהִים עָשָה לָהֶם כָּל הַטּוֹבוֹת, כְּמוֹ שֶׁכָּתוּב ״וַיִּסַּע מַלְאַךְ הָאֱלֹהִים״ וְגוֹ׳ (שמות יד:יט), כִּי שְׁלוּחוֹ שֶׁל שֵׁם אֱלֹהִים הָלַךְ לְהַצִּיל אֶת יִשְׂרָאֵל. אֲבָל כְּשֶׁמַּזְכִּיר אֶת יִשְׂרָאֵל לְבַד, הִזְכִּיר שֵׁם ה׳, זֶהוּ שֶׁכָּתוּב ״כִּי הוֹצִיא ה׳ אֶת יִשְׂרָאֵל״ (שמות יח:א), כִּי זְכוּתָם שֶׁל יִשְׂרָאֵל בְּלֹא זְכוּת שֶׁל מֹשֶׁה לֹא הָיָה מַסְפִּיק לְהַפֵּךְ דִּין לְרַחֲמִים, וְהַיְּצִיאָה מִמִּצְרַיִם הָיְתָה לְיִשְׂרָאֵל לְבַד, שֶׁהֲרֵי מֹשֶׁה לֹא הָיָה בִּכְלַל שִׁעְבּוּד מִצְרַיִם. וּמִטַּעַם זֶה נֶאֱמַר גַּם בְּסָמוּךְ ״וַיִּחַדְּ יִתְרוֹ עַל כָּל הַטּוֹבָה אֲשֶׁר עָשָה ה׳ לְיִשְׂרָאֵל אֲשֶׁר הִצִּילוֹ מִיַּד מִצְרָיִם״ (שמות יח:ט), כִּי לְהַצָּלָה זוֹ הָיוּ יִשְׂרָאֵל צְרִיכִין וְלֹא מֹשֶׁה, לְכָךְ הִזְכִּיר שֵׁם ה׳ לְבַד. אֲבָל הָרְשָׁעִים מְהַפְּכִים מִדַּת רַחֲמִים לְדִין, עַל כֵּן נֶאֱמַר ״וַיְסַפֵּר מֹשֶׁה לְחֹתְנוֹ אֵת כָּל אֲשֶׁר עָשָה ה׳ לְפַרְעֹה וּלְמִצְרַיִם״ (שמות יח:ח), כִּי הַשֵּׁם הַמְיוּחָד הַמּוֹרֶה עַל הָרַחֲמִים עָשָה לָהֶם כָּל הָרָעוֹת, שֶׁנֶּאֱמַר ״וַיַּשְׁקֵף ה׳ אֶל מַחֲנֵה מִצְרַיִם בְּעַמּוּד אֵשׁ וְעָנָן״ (שמות יד:כד). וּפֵרוּשׁ זֶה דָּבָר יָקָר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And [the Torah] mentions the name “Elohim” [God] in relation to the good that He did for Moses and Israel**, because the merit of Moses combined with the merit of Israel caused the attribute of judgment to be transformed into mercy. Through the power of the name “Elohim,” He performed all the good deeds for them, as it is written: *And the angel of God moved*… For the messenger of the name “Elohim” went to save Israel. However, when mentioning Israel alone, it mentions the name of the Lord [YHWH]. This is the meaning of *for the Lord brought Israel out [of Egypt]*, because the merit of Israel without the merit of Moses would not have been sufficient to transform judgment into mercy. The exodus from Egypt was for Israel alone, since Moses was not included in the subjugation of Egypt. For this reason, it also says afterward, *And Jethro rejoiced over all the goodness which the Lord had done to Israel, whom He had delivered from the hand of Egypt*. For this deliverance was needed by Israel, not by Moses, therefore it mentions only the name of the Lord. But the wicked transform the attribute of mercy into judgment, and therefore it says, *And Moses told his father-in-law all that the Lord had done to Pharaoh and Egypt*. For the special Name that indicates mercy brought upon them all the calamities, as it is said, *And the Lord looked down upon the camp of Egypt through the pillar of fire and cloud*. And this interpretation is precious [*yakar*].


###### Kli Yakar on Exodus 18:1:10
[Kli Yakar on Exodus 18:1:10](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/18:1:10)

וְאוֹסִיף עוֹד שֵׁנִית יָדִי, לְבָאֵר שִׁנּוּי בַּשֵּׁמוֹת הַקְּדוֹשִׁים עַל זֶה הָאֹפֶן, וְהוּא שֶׁלְּכָךְ הִזְכִּיר אֵצֶל הַטּוֹבוֹת שֵׁם ״אֱלֹהִים״ וְאֵצֶל הָרָעוֹת שֵׁם ״ה׳״, לְהוֹצִיא מִלֵּב הַטּוֹעִים הָאוֹמְרִים: מֵאַחַר שֶׁשֵּׁמוֹת חֲלוּקִים הֵם, אֶחָד מוֹרֶה עַל רַחֲמִים וְאֶחָד מוֹרֶה עַל מִדַּת הַדִּין, שֶׁמָּא חָלִילָה שְׁתֵּי רְשׁוּיוֹת יֵשׁ. עַל כֵּן הִזְכִּיר אֵצֶל הַטּוֹבוֹת שֵׁם ״אֱלֹהִים״ וְאֵצֶל הָרָעוֹת שֵׁם שֶׁל רַחֲמִים, לְהוֹרוֹת שֶׁכֻּלָּם יָצְאוּ מִן אֵל אֶחָד, וְהַשִּׁנּוּי בָּא מִצַּד הַמְקַבְּלִים. דּוּגְמַת אֹמֶר רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות יב) שֶׁמַּזְכִּירִין מִדַּת יוֹם בַּלַּיְלָה וּמִדַּת לַיְלָה בַּיּוֹם, כְּדֶרֶךְ שֶׁפֵּרַשְׁנוּ לְמַעְלָה בְּפָרָשַׁת בְּרֵאשִׁית עַל פָּסוּק ״וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם אֶחָד״ (בראשית א ה), וּכְמוֹ שֶׁפֵּרַשְׁנוּ בְּחִבּוּרֵנוּ ״עוֹלְלוֹת אֶפְרַיִם״ מַאֲמָר י״ח עַל אֹמֶר רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (פסחים נ.) כְּתִיב ״בַּיּוֹם הַהוּא יִהְיֶה ה׳ אֶחָד וּשְׁמוֹ אֶחָד״ (זכריה יד ט). אַטּוּ הָאִידָנָא לָאו אֶחָד הוּא? אָמַר רַבִּי יוֹחָנָן: לֹא כָּעוֹלָם הַזֶּה הָעוֹלָם הַבָּא. בָּעוֹלָם הַזֶּה עַל בְּשׂוֹרוֹת טוֹבוֹת הוּא אוֹמֵר ״בָּרוּךְ הַטּוֹב וְהַמֵּטִיב״, וְעַל בְּשׂוֹרוֹת רָעוֹת הוּא אוֹמֵר ״בָּרוּךְ דַּיַּן הָאֱמֶת״, אֲבָל לֶעָתִיד לָבוֹא כֻּלָּם יֹאמְרוּ ״בָּרוּךְ הַטּוֹב וְהַמֵּטִיב״. רָצָה בָּזֶה, כִּי מִצַּד שֶׁנִּרְאִין בָּעוֹלָם הַזֶּה פְּעֻלּוֹת הַפְכִּיּוֹת לְהָרַע וּלְהֵיטִיב, עַל כֵּן מָצְאוּ הַטּוֹעִים מָקוֹם לִטְעוֹת בּוֹ וְלוֹמַר שְׁתֵּי רְשׁוּיוֹת יֵשׁ. וּלְדַעְתָּם הַנִּפְסֶדֶת אֵין ה׳ אֶחָד כִּבְיָכוֹל, גַּם שְׁמוֹ אֵינוֹ אֶחָד, כִּי הִתְחַלְּפוּת הַשֵּׁמוֹת לָקְחוּ לָהֶם לִרְאָיָה. אֲבָל לֶעָתִיד לָבוֹא לֹא יִהְיוּ רַק טוֹבוֹת, הִנֵּה אָז לֹא יֵצְאוּ לְמִינוּת וְיַכִּירוּ וְיֵדְעוּ כִּי ה׳ אֶחָד וּשְׁמוֹ אֶחָד, וְלֹא יֵצְאוּ עוֹד לְמִינוּת וְלֹא יִרְאוּ פְּעֻלּוֹת הַפְכִּיּוֹת. וְעִנְיָן זֶה בָּרוּר וְנָכוֹן.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And I will once again add,** to explain the difference in the holy names in this manner, which is why when referring to good things, the name “Elohim” is mentioned, and for bad things, the name “Lord” is mentioned — this is to counter those who mistakenly say that since these are separate names, one indicating mercy and one indicating judgment, perhaps, God forbid, there are two powers. Therefore, the name “Elohim” is [also] mentioned for good things and the name of mercy [also] for bad things, to teach that all come from one God, and the difference comes from the receivers, similar to what our sages said (Berakhot 12) that we mention the attribute of day at night and the attribute of night during the day, as we explained above in Parashat Bereshit on the verse *And there was evening and there was morning, one day* (Genesis 1:5), and as we explained in our work “Olelot Ephraim,” discourse 18, regarding what our sages said (Pesachim 50a) on the verse *On that day, the Lord will be One and His name will be One* (Zechariah 14:9). Is He not One now? Rabbi Yochanan said: The World to Come is not like this world. In this world, for good tidings one says “Blessed is He who is good and does good,” and for bad tidings one says “Blessed is the true Judge.” But in the World to Come, all will say “Blessed is He who is good and does good.” This means that because in this world there appear to be opposing actions — to harm and to benefit — therefore those who err found a place to err and say there are two powers. According to their corrupt belief, the Lord is not One, so to speak, and His name is not One, as they take the variation in names as proof. But in the World to Come, there will only be good things, and then they will not turn to heresy and will recognize and know that the Lord is One and His name is One. They will no longer turn to heresy and will not see contradictory actions. This matter is clear and correct.


###### Kli Yakar on Exodus 18:2:1
[Kli Yakar on Exodus 18:2:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/18:2:1)

**וַיִּקַּח יִתְרוֹ חֹתֵן מֹשֶׁה אֶת צִפֹּרָה אֵשֶׁת מֹשֶׁה.** וַדַּאי לֹא בְּחִנָּם פֵּרַשׁ הַכָּתוּב שֵׁם אִשְׁתּוֹ וּשְׁמוֹת בָּנָיו, וְזֶה כִּי אָמַר לוֹ יִתְרוֹ: צֵא בְּגִין אִשְׁתְּךָ צִפּוֹרָה, כִּי כְּצִפּוֹר נוֹדֵד מִקִּנּוֹ כֵּן אִישׁ נוֹדֵד מִמְּקוֹמוֹ (משלי כז:ח), וּבָא לְהַזְכִּירוֹ צַעַר אִשְׁתּוֹ כָּל זְמַן הֱיוֹתָהּ נוֹדֶדֶת מִבֵּיתָהּ. וְאִם לֹא בְּגִינָהּ, כִּי אוּלַי אֵין הָאָדָם מַרְגִּישׁ כָּל כָּךְ בְּצַעַר אִשְׁתּוֹ, צֵא בְּגִין בִּנְךָ גֵּרְשֹׁם עַל שֵׁם כִּי גֵר הָיִיתִי בְּאֶרֶץ נָכְרִיָּה (שמות ב:כב), וּבָא לְהַזְכִּיר צַעַר בָּנִים שֶׁאֵינָן מְסֻבִּים עַל שֻׁלְחַן אֲבִיהֶם כִּי גֵּרִים הֵמָּה, וְאָמַר לוֹ: אַתָּה יָדַעְתָּ אֶת נֶפֶשׁ הַגֵּר כִּי גֵר הָיִיתָ גַּם אַתָּה (שמות כג:ט). וְאִם לֹא בְּגִינוֹ, צֵא בְּגִין בִּנְךָ אֱלִיעֶזֶר שֶׁנִּקְרָא עַל שֵׁם כִּי אֱלֹהֵי אָבִי בְּעֶזְרִי (שמות יח:ד), וּשְׁמוֹ כְּשֵׁם רַבּוֹ, וְדוֹמֶה כְּאִלּוּ אַתָּה מְקַבֵּל פְּנֵי הַשְּׁכִינָה, כִּי שְׁמוֹ בְּקִרְבּוֹ. עַל כֵּן הִזְכִּיר שְׁמוֹתָם, כִּי כָּךְ שָׁלַח אֵלָיו יִתְרוֹ שֶׁיַּעֲשֶׂה בְּגִין אִשְׁתּוֹ שֶׁהָיְתָה כְּצִפּוֹר נוֹדֶדֶת מִקִּנָּהּ, וּבַעֲבוּר צַעַר זֶה שֶׁסָּבְלָה רָאוּי לְכַבְּדָהּ וְלָצֵאת כְּנֶגְדָּהּ, וְכֵן בַּעֲבוּר בְּנוֹ שֶׁהָיָה גֵר בְּאֶרֶץ נָכְרִיָּה, וְכֵן בַּעֲבוּר שֵׁם אֱלִיעֶזֶר, כִּי בָּזֶה דוֹמֶה כְּאִלּוּ יָצָא לִקְרַאת הָאֱלֹהִים. וּמַה שֶּׁנֶּאֱמַר ״וְשֵׁם הָאֶחָד אֱלִיעֶזֶר״ (שמות יח:ד), וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ילקו״ש יתרו רסח) שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: ״לֶעָתִיד יִדְרֹשׁ אֱלִיעֶזֶר פָּרָה בַּת שְׁתַּיִם, עֶגְלָה בַּת שְׁנָתָהּ״, יִתְבָּאֵר בְּעֶזְרַת ה׳ בְּפָרָשַׁת חֻקַּת (במדבר יט:ב).

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And Jethro, Moses’ father-in-law, took Zipporah, Moses’ wife.”** Certainly it was not without reason that the verse specified his wife’s name and the names of his sons. This is because Jethro said to him [Moses], “Go out for the sake of your wife Zipporah, for *like a bird [zippor] wandering from its nest, so is a man who wanders from his place*.” He came to remind him of his wife’s pain during all the time she was wandering from her home. And if not for her sake — because perhaps a man does not feel his wife’s pain so deeply — “Come out for the sake of your son Gershom,” named because *I was a stranger [ger] in a foreign land*. He came to remind him of the pain of children who are not seated at their father’s table, for they are strangers. And he said to him, *You know the soul of the stranger, for you were also a stranger*. And if not for his sake, “Go out for the sake of your son Eliezer,” who was named because *the God [Elohei] of my father was my help [ezri]*, and his name is like the name of his Master, and it is as if you are receiving the Divine Presence, for His name is within him. Therefore, it mentioned their names, because this is how Jethro sent word to him — that he should act for the sake of his wife who was like a bird wandering from its nest, and because of this pain that she endured, it is proper to honor her and come out to meet her. And likewise for the sake of his son who was a stranger in a foreign land. And likewise for the sake of the name Eliezer, because in this it is as if he went out to meet God. And regarding what is written, *and the name of one was Eliezer*, our Rabbis of blessed memory said (Yalkut Shimoni, Jethro 268) that the Holy One, Blessed be He, said, “In the future, Eliezer will expound on the red heifer of two years and the heifer of one year.” This will be explained, God willing, in the portion of Chukat (19:2).


###### Kli Yakar on Exodus 18:12:1
[Kli Yakar on Exodus 18:12:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/18:12:1)

**וַיִּקַּח יִתְרוֹ חֹתֵן מֹשֶׁה עֹלָה וּזְבָחִים לֵאלֹהִים.** תָּמְהוּ כָּל הַמְפָרְשִׁים עַל שֶׁבְּכָל הַקָּרְבָּנוֹת לֹא נִזְכַּר לֹא אֵל וְלֹא אֱלֹהִים, כִּי אִם הַשֵּׁם הַמְיוּחָד, וְכָאן הִזְכִּיר ״לֵאלֹהִים״. וְאוֹמֵר אֲנִי לְיַשֵּׁב זֶה עַל דֶּרֶךְ שֶׁכָּתַבְנוּ לְמַעְלָה, שֶׁכָּל הַטּוֹבוֹת אֲשֶׁר עָשָׂה ה׳ לְמֹשֶׁה וּלְיִשְׂרָאֵל הָיוּ בְּשֵׁם אֱלֹהִים, כִּי הַצַּדִּיקִים מְהַפְּכִים דִּין לְרַחֲמִים. וְכָל הָרָעוֹת אֲשֶׁר עָשָׂה ה׳ לְפַרְעֹה וּלְמִצְרַיִם הָיוּ בַּשֵּׁם הַמְיוּחָד, כִּי הָרְשָׁעִים מְהַפְּכִים רַחֲמִים לְדִין. עַל כֵּן זָבַח יִתְרוֹ לֵאלֹהִים עַל כָּל הַטּוֹבָה, וְהָיָה שָׂמֵחַ וְטוֹב לֵב וְנָתַן הוֹדָיָה לִשְׁמוֹ יִתְבָּרַךְ עַל כָּל הַטּוֹבוֹת אֲשֶׁר הֵטִיב עִמָּהֶם. אֲבָל לֹא שָׂמַח עַל מַפַּלְתָּן שֶׁל מִצְרַיִם שֶׁנַּעֲשׂוּ בַּשֵּׁם הַמְיוּחָד, עַל כֵּן לֹא זָבַח לַשֵּׁם הַמְיוּחָד, כִּי בָּזֶה הֶרְאָה מַחֲשַׁבְתּוֹ שֶׁהָיָה מֵצֵר עַל אָבְדָן שֶׁל מִצְרַיִם. וּלְכָךְ נָקַט דַּוְקָא לְשׁוֹן ״וַיִּחַדְּ״, שֶׁיֵּשׁ בְּמַשְׁמָעוּתוֹ לְשׁוֹן שִׂמְחָה וּלְשׁוֹן חִדּוּדִין, כִּי עַל הַטּוֹבוֹת שֶׁל יִשְׂרָאֵל שָׂמַח, וְעַל אֲבַדּוֹן שֶׁל מִצְרַיִם נַעֲשָׂה בְּשָׂרוֹ חִדּוּדִין.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And Jethro, Moses’ father-in-law, took a burnt offering and sacrifices to God.”** All commentators were puzzled that in all sacrifices, neither “El” nor “Elohim” is mentioned, only the special Name [the Tetragrammaton], yet here it mentions *to Elohim*. I say to resolve this according to what we wrote above, that all the good things that God did for Moses and Israel were in the name of Elohim, because the righteous transform judgment into mercy. And all the evils that God did to Pharaoh and the Egyptians were in the special Name, because the wicked transform mercy into judgment. Therefore, Jethro sacrificed to Elohim for all the goodness, and he was happy and glad of heart, and gave thanks to His blessed Name for all the good He had bestowed upon them. But he did not rejoice over the downfall of the Egyptians, which was done with the special Name. Therefore, he did not sacrifice to the special Name, because in this he showed his thought that he was distressed about the destruction of the Egyptians. And that is why the text specifically uses the term *vayichad* [rejoiced], which has in its meaning both joy and “becoming pointed/sharp” [in pain], because he rejoiced over the good of Israel, but over the destruction of the Egyptians, his flesh became sharp/pained.


###### Kli Yakar on Exodus 18:13:1
[Kli Yakar on Exodus 18:13:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/18:13:1)

**וַיַּעֲמֹד הָעָם עַל מֹשֶׁה מִן הַבֹּקֶר עַד הָעָרֶב.** מִכָּאן שֶׁאֵין דָּנִין בַּלַּיְלָה. וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שבת י) אָמְרוּ שֶׁכָּל דַּיָּן הַדָּן דִּין אֱמֶת לַאֲמִתּוֹ אֲפִלּוּ שָׁעָה אַחַת, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ נַעֲשָׂה שֻׁתָּף לְהַקָּדוֹשׁ בָּרוּךְ הוּא בְּמַעֲשֵׂה בְרֵאשִׁית, שֶׁנֶּאֱמַר ״וַיְהִי עֶרֶב וַיְהִי בֹקֶר״. וְהַדָּבָר צָרִיךְ בֵּאוּר, כִּי כְּפִי הַנִּרְאֶה שֶׁמַּרְאֵה הָעֶרֶב וְהַבֹּקֶר שֶׁנִּזְכָּר בִּשְׁנֵי מְקוֹמוֹת אֵלּוּ אֵינָן דּוֹמִין זֶה לָזֶה, כִּי כָּאן מַתְחִיל מִן הַבֹּקֶר וּמְסַיֵּם בָּעֶרֶב, וּבְמַעֲשֵׂה בְּרֵאשִׁית מַתְחִיל מִן הָעֶרֶב וּמְסַיֵּם בַּבֹּקֶר. וְתַשְׂכִּיל וְתֵדַע כִּי זֶה הָעוֹלָם בִּכְלָל אֵינוֹ מִתְקַיֵּם כִּי אִם בִּזְמַן שֶׁיֵּשׁ דִּין לְמַטָּה אוֹ לְמַעְלָה, כִּי רָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא לִבְרֹא אֶת הָעוֹלָם בְּמִדַּת הַדִּין, וְאַף עַל פִּי שֶׁשִּׁתֵּף לוֹ גַּם מִדַּת הָרַחֲמִים, מִכָּל מָקוֹם גַּם מִדַּת הַדִּין בִּמְקוֹמָהּ עוֹמֶדֶת, כִּי ״מֶלֶךְ בְּמִשְׁפָּט יַעֲמִיד אָרֶץ״ (משלי כט:ד). וּבַמִּדְרָשׁ (דברים רבה ה ד) אָמַר רַבִּי אֶלְעָזָר: בְּמָקוֹם שֶׁיֵּשׁ דִּין אֵין דִּין, וּבְמָקוֹם שֶׁאֵין דִּין יֵשׁ דִּין. כֵּיצַד? יֵשׁ דִּין לְמַטָּה, אֵין דִּין לְמַעְלָה; אֵין דִּין לְמַטָּה, יֵשׁ דִּין לְמַעְלָה. וְעַל סֵדֶר זֶה הָעוֹלָם נָכוֹן, שֶׁאֵין שָׁעָה פְּנוּיָה בְּלֹא דִּין, כִּי יָדוּעַ שֶׁמִּדַּת הַדִּין שֶׁלְּמַעְלָה שׁוֹלֶטֶת בַּלַּיְלָה דַּוְקָא. אַף עַל פִּי שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא פּוֹסֵק הַדִּין בַּיּוֹם, הַיְינוּ כְּשֶׁאֵין דִּין לְמַטָּה בַּיּוֹם, אָז הַקָּדוֹשׁ בָּרוּךְ הוּא דָּן גַּם בַּיּוֹם בֵּין הַתַּחְתּוֹנִים עַל הֶחָמָס שֶׁבֵּינֵיהֶם. אֲבָל אִם יֵשׁ דִּין לְמַטָּה בַּיּוֹם, מִכָּל מָקוֹם יֵשׁ גַּם דִּין לְמַעְלָה בֵּין שָׂרֵי מַעְלָה. וְאִם כֵּן, זְמַן דִּין שֶׁלְּמַעְלָה מֵעֶרֶב עַד בֹּקֶר, וּזְמַן דִּין שֶׁלְּמַטָּה מִבֹּקֶר עַד עֶרֶב. וּמִטַּעַם זֶה הַדַּיָּן שֻׁתָּף לְהַקָּדוֹשׁ בָּרוּךְ הוּא בְּמַעֲשֵׂה בְרֵאשִׁית, וְחֵלֶק כְּחֵלֶק יַעֲמִידוּ יְסוֹדוֹת שֶׁל כָּל הָעוֹלָמוֹת הָעוֹמְדִים עַל הַדִּין, כִּי מַלְכּוֹ שֶׁל עוֹלָם בְּמִשְׁפָּט יַעֲמִיד אֶרֶץ וְשָׁמַיִם מִן הָעֶרֶב עַד הַבֹּקֶר, וּמַלְכֵי רַבָּנָן בְּמִשְׁפָּט יַעֲמִיד אָרֶץ מִן הַבֹּקֶר עַד הָעֶרֶב. וּדְבָרִים אֵלּוּ עַתִּיקִים וּנְכוֹנִים, וְהוּא דָּבָר יָקָר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And the people stood before Moses from the morning until the evening.”** From here we learn that court cases are not judged at night. Our Sages of blessed memory (Shabbat 10a) said that any judge who judges a case with true justice, even for one hour, Scripture considers him as if he became a partner with the Holy One, blessed be He, in the work of creation, as it says, *And there was evening and there was morning*. This matter requires explanation, because it appears that the mention of evening and morning in these two places are not similar to each other. Here it begins from the morning and ends in the evening, while in the work of creation it begins from the evening and ends in the morning.
You should understand and know that this world, in general, only exists when there is judgment below [on earth] or above [in heaven]. For the Holy One, blessed be He, wanted to create the world with the attribute of justice, and even though He also incorporated the attribute of mercy, nevertheless the attribute of justice remains in its place, as *a king establishes the land through justice*.
In the Midrash (Devarim Rabbah 5:4), Rabbi Elazar said: “In a place where there is judgment, there is no judgment, and in a place where there is no judgment, there is judgment. How so? If there is judgment below, there is no judgment above; if there is no judgment below, there is judgment above.” According to this order, the world is properly established, as there is no hour devoid of judgment.
It is known that the attribute of justice above reigns specifically at night. Although the Holy One, blessed be He, issues judgment during the day, this is when there is no judgment below during the day. Then the Holy One, blessed be He, judges even during the day among the lower beings regarding the injustice between them. But if there is judgment below during the day, nevertheless there is also judgment above among the heavenly ministers.
Therefore, the time of judgment above is from evening until morning, and the time of judgment below is from morning until evening. For this reason, the judge is a partner with the Holy One, blessed be He, in the work of creation, and they share equally in establishing the foundations of all worlds that stand on justice. For the King of the universe establishes earth and heaven through justice from evening until morning, and the rabbinical kings establish the earth through justice from morning until evening. These words are ancient and correct, and it is a precious matter.


###### Kli Yakar on Exodus 18:13:2
[Kli Yakar on Exodus 18:13:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/18:13:2)

**מִן הַבֹּקֶר עַד הָעָרֶב.** פֵּרֵשׁ רַשִׁ״י: וְכִי אֶפְשָר לוֹמַר כֵּן? אֶלָּא לוֹמַר לְךָ כוּ׳, אֲפִלּוּ שָׁעָה אַחַת מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ עָסַק בַּתּוֹרָה כָּל הַיּוֹם. וְאִם כֵּן, מַהוּ זֶה שֶׁאָמַר יִתְרוֹ ״וְכָל הָעָם נִצָּב עָלֶיךָ מִן בֹּקֶר עַד עָרֶב״? הֲרֵי בֶּאֱמֶת לֹא הָיָה דָּן מִבֹּקֶר עַד עֶרֶב, אֶלָּא שֶׁמַּעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ הָיָה דָּן כוּ׳, וּכְאִלּוּ נַעֲשָׂה שֻׁתָּף בְּמַעֲשֵׂה הַבֹּקֶר וְהָעֶרֶב הַיְדוּעִים בְּהוֹרָאַת הֵ״א הַיְדִיעָה, רֶמֶז לְמַעֲשֵׂה בְרֵאשִׁית. וְעוֹד קָשֶׁה, שֶׁהַפָּסוּק אוֹמֵר ״וַיַּעֲמֹד הָעָם עַל מֹשֶׁה״ (שמות יח:יג), וְיִתְרוֹ אָמַר ״וְכָל הָעָם נִצָּב עָלֶיךָ״ (שמות יח:יד) – לָמָּה הִזְכִּיר ״נִצָּב״ בִּמְקוֹם עֲמִידָה? וְכָאן הִקְדִּים לְשׁוֹן עֲמִידָה אֶל הָעָם, וְיִתְרוֹ הִקְדִּים הָעָם אֶל לְשׁוֹן נִצָּב.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**From the morning until the evening.** Rashi explained: Is it possible to say so? Rather, it comes to tell you, etc., even one hour, Scripture considers it as if he engaged in Torah the entire day. If so, what is the meaning of what Jethro said: *And all the people stand before you from morning until evening*? In reality, he did not judge from morning until evening, but Scripture considers it as if he had judged, etc., and as if he became a partner in the work of the morning and evening, which are known through the definite article [the letter heh], alluding to the work of Creation. And furthermore, it is difficult because the verse says, *And the people stood before Moses*. Yet Jethro said, *And all the people positioned [nitzav] themselves before you*. Why did he mention *nitzav* instead of “standing” [*amidah*]? And here, the term “standing” [*amidah*] precedes *the people*, whereas Jethro put *the people* before the term *nitzav*.


###### Kli Yakar on Exodus 18:13:3
[Kli Yakar on Exodus 18:13:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/18:13:3)

וְנִרְאֶה לִי שֶׁלְּשׁוֹן עֲמִידָה שַׁיָּךְ בָּעוֹמְדִים לִפְנֵי הַדַּיָּנִים קֹדֶם גְּמַר דִּין, כְּמוֹ שֶׁכָּתוּב (דברים יט יז) ״וְעָמְדוּ שְׁנֵי הָאֲנָשִׁים אֲשֶׁר לָהֶם הָרִיב״. וּלְשׁוֹן נִצָּב שַׁיָּךְ אַחַר גְּמַר דִּין, שֶׁדַּרְכָּם לַעֲשׂוֹת מְרִיבָה עִם הַדַּיָּן, כְּמוֹ שֶׁכָּתוּב (דברים א יב) ״טָרְחֲכֶם וּמַשַּׂאֲכֶם וְרִיבְכֶם״. כִּי לְשׁוֹן ״נִצִּים״ וְ״נִצָּבִים״ מוֹרֶה עַל דִּבְרֵי רִיבוֹת, וְדָתָן וַאֲבִירָם יוֹכִיחוּ, וּכְמוֹ שֶׁכָּתוּב (ישעיהו ג יג) ״נִצָּב ה׳ לָרִיב וְעֹמֵד לָדִין עַמִּים״. וּבְכָל מָקוֹם שֶׁהִזְכִּיר אֶת יִשְׂרָאֵל בִּלְשׁוֹן ״הָעָם״ הוּא שֵׁם כִּנּוּי לָרְשָׁעִים, כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ״י בַּפָּסוּק ״וַיְהִי הָעָם כְּמִתְאֹנְנִים״ – ״אֵין הָעָם אֶלָּא רְשָׁעִים״ כוּ׳ (במדבר יא א). וְכֵן כָּאן אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה שֶׁבִּזְמַן שֶׁבַּעֲלֵי דִּינִין עוֹמְדִים לְפָנֶיךָ יִהְיוּ בְּעֵינֶיךָ כִּרְשָׁעִים (אבות א ח). לְכָךְ נֶאֱמַר כָּאן עַל תְּחִלַּת הַדִּין ״וַיַּעֲמֹד הָעָם״, כִּי יָכוֹל לִהְיוֹת שֶׁאֵינָן רְשָׁעִים, אַךְ שֶׁהָעֲמִידָה לַדִּין גָּרְמָה לָהֶם שֶׁיִּהְיוּ דּוֹמִין כִּרְשָׁעִים, לְכָךְ הִקְדִּים לְשׁוֹן עֲמִידָה לְ״הָעָם״. אֲבָל יִתְרוֹ מְדַבֵּר בְּאוֹתָן דִּבְרֵי רִיבוֹת שֶׁעָשׂוּ עִם מֹשֶׁה אַחַר גְּמַר דִּין, שֶׁאִם הָיוּ מְקַבְּלִים עֲלֵיהֶם הָיוּ כַּצַּדִּיקִים, וּלְפִי שֶׁקָּרְאוּ תִּגָּר עַל הַדַּיָּן עַל כֵּן קְרָאָם רְשָׁעִים גַּם אַחַר גְּמַר דִּין. לְכָךְ נֶאֱמַר ״וְכָל הָעָם נִצָּב עָלֶיךָ״, כִּי מִצַּד הֱיוֹתָם רְשָׁעִים עַל כֵּן נִצְּבוּ לָרִיב, כִּי כָל אִישׁ טוֹב מְקַבֵּל עָלָיו הַדִּין וְאֵינוֹ עוֹשֶׂה מְרִיבָה עִם הַדַּיָּן, עַל כֵּן הִקְדִּים ״הָעָם״ לְ״נִצָּב״.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
And it seems to me that the language of “standing” [*amidah*] is appropriate for those standing before the judges before the verdict, as it is written *And the two men who have the dispute shall stand* (Deuteronomy 19:17). And the language of “positioning” [*nitzav*] is appropriate after the verdict when people tend to quarrel with the judge, as it is written *Your burden, your load, and your quarrels* (Deuteronomy 1:12). For the language of “quarreling” [*nitzim*] and “positioning” [*nitzavim*] indicates disputatious words, and Dathan and Abiram prove this, and as it is written *The Lord stands [nitzav] to contend and stands to judge the peoples* (Isaiah 3:13). And in every place where Israel is referred to as “the people” [*ha’am*], it is a name that connotes wicked people, as Rashi explains on the verse *And the people were as complainers* — “’the people’ always refers to the wicked, etc.” (Numbers 11:1). And so here, the Sages said that when litigants stand before you, they should be in your eyes as wicked people (Avot 1:8). Therefore it says here at the beginning of the trial *and the people stood* because it is possible they are not wicked, but the standing for judgment caused them to be similar to wicked people, therefore the language of “standing” [*amidah*] precedes *the people* [*ha’am*]. But Jethro speaks about those quarrelsome matters they had with Moses after the verdict, for if they had accepted the judgment upon themselves they would be like righteous people, but because they challenged the judge, therefore he called them wicked even after the verdict. Therefore it says *and all the people positioned themselves around you* because due to their being wicked, they stood to quarrel, for any good person accepts the judgment upon himself and does not quarrel with the judge. Therefore *the people* [*ha’am*] precedes *positioned* [*nitzav*].


###### Kli Yakar on Exodus 18:13:4
[Kli Yakar on Exodus 18:13:4](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/18:13:4)

וּלְהַנָּחָה זוֹ לֹא שָׁאַל יִתְרוֹ אֶל מֹשֶׁה עַל אֲרִיכוּת זְמַן הַדִּין כָּל הַיּוֹם, שֶׁהֲרֵי בֶּאֱמֶת לֹא הָיָה דָּן כָּל הַיּוֹם כִּי אִם זְמַן דַּיָּנִים, דְּהַיְינוּ שֵׁשׁ שָׁעוֹת. אַךְ שְׁאָלוֹ עַל מַה שֶּׁרָאָה שֶׁאַחַר גְּמַר דִּין נִצְּבוּ לָרִיב עִמּוֹ מִן הַבֹּקֶר עַד הָעֶרֶב, כָּל הַיּוֹם קָרְאוּ תִּגָּר עָלָיו. וְחָשַׁב יִתְרוֹ אוּלַי מֹשֶׁה עָשָׂה לָהֶם אֵיזֶה דָּבָר אֲשֶׁר בַּעֲבוּרוֹ הֵם מְרִיבִים עִמּוֹ. וְכָתוּב ״וַיַּרְא חֹתֵן מֹשֶׁה אֵת כָּל אֲשֶׁר הוּא עֹשֶׂה לָעָם״ (שמות יח, יד) – רָאָה וְהִתְבּוֹנֵן כֹּה וָכֹה בְּכָל שְׁאָר הַדְּבָרִים אִם יוּכַל לִמְצֹא אֵיזֶה דָּבָר אֲשֶׁר הוּא עוֹשֶׂה לָעָם שֶׁלֹּא כַּהוֹגֶן, וַיְחַפֵּשׂ וְלֹא מָצָא. וּלְפִיכָךְ שְׁאָלוֹ ״וַיֹּאמֶר מָה הַדָּבָר הַזֶּה אֲשֶׁר אַתָּה עֹשֶׂה לָעָם״ (שמות יח, יד), כִּי רָצָה לֵידַע אִם הוּא עוֹשֶׂה לָעָם אֵיזֶה דָּבָר זוּלַת הַמִּשְׁפָּט. וְאַחַר שֶׁלֹּא עָנָהוּ מֹשֶׁה, הֵבִין מִזֶּה שֶׁוַּדַּאי אֵינוֹ עוֹשֶׂה לָהֶם מְאוּמָה. וְאָז חָשַׁב יִתְרוֹ וַדַּאי עֲבוּר הַמִּשְׁפָּט הֵם מְרִיבִים עִמּוֹ, וְכָל הַיּוֹצֵא חַיָּב בְּדִינוֹ נִצָּב לָרִיב עִמּוֹ. עַל כֵּן שְׁאָלוֹ ״מַדּוּעַ אַתָּה יוֹשֵׁב לְבַדֶּךָ״ (שמות יח, יד), כִּי אִלּוּ הָיוּ עִמְּךָ דַּיָּנִים רַבִּים, אָז לֹא הָיָה הַמִּתְחַיֵּב יוֹדֵעַ מִי מְחַיְּבוֹ וְעַל מִי יִצְעַק. וּמֵאַחַר שֶׁאַתָּה יוֹשֵׁב לְבַדְּךָ, בְּסִבָּה זוֹ כָּל הָעָם, דְּהַיְינוּ הַפְּחוּתִים, נִצָּבִים עָלֶיךָ לָרִיב מִבֹּקֶר עַד עָרֶב.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**According to this assumption, Jethro did not question Moses about the lengthy duration of judging the entire day,** since in truth he did not judge the entire day but only for the time allocated for judges, which is six hours. Rather, he questioned him about what he saw: that after the judgment was completed, people positioned themselves to argue with him from morning until evening. All day they complained against him, and Jethro thought that perhaps Moses had done something to them which caused them to argue with him. As it says, *And Moses’ father-in-law saw all that he was doing for the people* — he observed and examined everything else to see if he could find something that Moses was doing improperly to the people. He searched but found nothing. Therefore, he asked him, *What is this thing that you are doing to the people?* because he wanted to know if Moses was doing something to the people besides judging. When Moses did not answer him, Jethro understood from this that Moses was certainly not doing anything wrong to them. Then Jethro thought that they must be arguing with him because of the judgments, and everyone who lost his case positioned himself to argue with him. Therefore he asked, *Why do you sit alone?* Because if there were many judges with you, then the person found guilty would not know who ruled against him and whom to complain to. But since you sit alone, for this reason all the people, meaning the less important ones, positioned themselves before you to argue from morning until evening.


###### Kli Yakar on Exodus 18:15:1
[Kli Yakar on Exodus 18:15:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/18:15:1)

**וַיֹּאמֶר מֹשֶׁה לְחֹתְנוֹ כִּי יָבֹא אֵלַי הָעָם לִדְרֹשׁ אֱלֹהִים.** כִּי הָרוֹצֶה לֵידַע מֵאֵיזוֹ טַעַם דַּנְתּוּנִי, אַף אִם יִהְיוּ מֵאָה דַּיָּנִים יוֹשְׁבִים אֶצְלִי בַּדִּין, לְעוֹלָם לֹא יָבֹא כִּי אִם אֵלַי לִדְרוֹשׁ אֱלֹהִים, רָצָה לוֹמַר מִשְׁפְּטֵי ה׳, וְאֵין לִי מָקוֹם לְהִפָּטֵר מִצַּעֲקָתָם. וְאִם תֹּאמַר: אִם כֵּן הָיָה לְךָ לַחְשׂוֹךְ מִן הַדִּין לְגַמְרֵי וּלְמַנּוֹת אֲחֵרִים, וּתְכַל תְּלֻנָּתָם מֵעָלֶיךָ, עַל זֶה אָמַר ״כִּי יִהְיֶה לָהֶם דָּבָר בָּא אֵלַי״, ״בָּאוּ אֵלַי״ לֹא נֶאֱמַר, אֶלָּא שְׁקָאֵי עַל אוֹתוֹ דָּבָר, כִּי הַדָּבָר בָּא אֵלַי בִּנְבוּאָה, וְהַכֹּל בְּיַד ה׳ עָלַי הִשְׂכִּיל, וְכָל דָּבָר נֶעְלָם שֶׁאֵין עֵדִים בַּדָּבָר בָּא אֵלַי, עַד שֶׁיֵּשׁ בִּי כֹּחַ לִשְׁפּוֹט בֵּין אִישׁ וּבֵין רֵעֵהוּ, רָצָה לוֹמַר בִּדְבָרִים שֶׁבֵּינֵיהֶם שֶׁאֵין עֵדִים בַּדָּבָר, עַל כֵּן אֵין נָכוֹן לִי לְהִשָּׁמֵט מִן הַדִּינִין. וְאוּלַי שֶׁעַל זֶה אָמַר ״וְהַדָּבָר אֲשֶׁר יִקְשֶׁה מִכֶּם תַּקְרִיבוּן אֵלַי וּשְׁמַעְתִּיו״ (דברים א יז), דְּהַיְנוּ בְּמָקוֹם שֶׁאֵין עֵדִים בַּדָּבָר תַּקְרִיבוּן אֵלַי וּשְׁמַעְתִּיו מִפִּי הַגְּבוּרָה. וְאָמַר לוֹ יִתְרוֹ: אַף עַל פִּי כֵן ״לֹא טוֹב הַדָּבָר אֲשֶׁר אַתָּה עֹשֶׂה״, וְלֹא אָמַר כָּאן ״לָעָם״ כְּמוֹ שֶׁכָּתַב לְמַעְלָה, לְפִי שֶׁאָמַר לוֹ שֶׁלֹּא טוֹב אַתָּה עֹשֶׂה גַּם לְךָ גַּם לָעָם, ״כִּי נָבֹל תִּבּוֹל גַּם אַתָּה גַּם הָעָם״, כִּי ״כָבֵד מִמְּךָ הַדָּבָר״, וְצָרִיךְ אַתָּה לְהָקֵל תְּלֻנָּתָם מֵעָלֶיךָ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And Moses said to his father-in-law, “Because the people come to me to inquire of God.”** This means that one who wants to know the reason why they judged me, even if there are 100 judges sitting with me in judgment, they will nevertheless only come to me to inquire of God, meaning [to learn] the judgments of God, and I have no way to dismiss myself from their complaints. And if you say, “If so, you should have completely withdrawn from judging and appointed others so their complaints would cease from you,” to this he [Moses] says, *When they have a matter, it comes to me* — it does not say “they came to me,” but rather it refers to that matter, for the matter comes to me through prophecy, and everything is in the hand of God that was instructed to me. And every hidden matter where there are no witnesses comes to me, to the extent that I have the power to judge between a man and his fellow, meaning in matters between them where there are no witnesses. Therefore, it is not proper for me to evade judgments. And perhaps this is why he [Moses] said, *And the matter that is too difficult for you, you shall bring to me, and I will hear it* (Deuteronomy 1:17), meaning in a place where there are no witnesses in the matter, you shall bring it to me, and I will hear it from the Almighty. And Jethro said to him, “Nevertheless, *the thing that you do is not good*, and he did not say here ”to the people“ as he said above, because he said to him that what you are doing is not good both for you and for the people, *for you will surely wear out, both you and these people who are with you because the matter is too heavy for you* and you need to lighten their complaints from upon you.


###### Kli Yakar on Exodus 18:15:2
[Kli Yakar on Exodus 18:15:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/18:15:2)

דָּבָר אַחֵר: **כִּי יִהְיֶה לָהֶם דָּבָר בָּא אֵלַי.** אֶחָד מֵהֶם, כִּי הַתּוֹבֵעַ בָּא אֵלַי לְבַדּוֹ כְּדֵי לְסַדֵּר טַעֲנוֹתָיו בְּפָנַי, וַאֲנִי אֵינִי שׁוֹמֵעַ לִדְבָרָיו, אֶלָּא ״וְשָׁפַטְתִּי בֵּין אִישׁ וּבֵין רֵעֵהוּ״ כְּשֶׁיִּהְיוּ שְׁנֵיהֶם לְפָנַי דַּוְקָא.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Another explanation, “for when they have a matter, it comes to me.”** One of them, meaning the plaintiff, comes to me alone in order to organize his claims before me, and I do not listen to his words, but rather *I judge between a man and his fellow* only when both of them are specifically before me.


###### Kli Yakar on Exodus 18:21:1
[Kli Yakar on Exodus 18:21:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/18:21:1)

**וְאַתָּה תֶחֱזֶה מִכָּל הָעָם אַנְשֵׁי חַיִל וְגוֹ׳.** לְפִי שֶׁאָמְרוּ רז״ל (נדרים לח) אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מַשְׁרֶה שְׁכִינָתוֹ כִּי אִם עַל גִּבּוֹר, חָכָם, עָשִׁיר, וְעָנָו, וְכוּלָּם מִמֹּשֶׁה, עַל כֵּן הִזְכִּיר כָּאן כָּל אַרְבָּעָה תְּאָרִים אֵלּוּ, כִּי הַדַּיָּן צָרִיךְ לְכֻלָּם. לְכָךְ נֶאֱמַר ״וְאַתָּה תֶּחֱזֶה״ בְּרוּחַ הַקֹּדֶשׁ שֶׁעָלֶיךָ, כִּי מִמֶּנּוּ יֻקַּח לְהַאֲצִיל עַל הַזְּקֵנִים יוֹשְׁבֵי עַל מִדִּין, וּצְרִיכִין הֵמָּה שֶׁיִּתְדַּמּוּ אֵלֶיךָ בְּכָל הַתְּאָרִים שֶׁבְּךָ, כִּי הַמַּאֲצִיל וְהַמָּאֳצָל צָרִיךְ שֶׁיִּהְיֶה דִּמְיוֹן וְיַחַס אֶחָד בֵּינֵיהֶם, וְכָל הַמַּעֲלוֹת שֶׁבְּךָ צְרִיכִין לִהְיוֹת גַּם בַּדַּיָּנִים. ״אַנְשֵׁי חַיִל״, הֵמָּה גִּבּוֹרֵי כֹחַ אֲשֶׁר כְּכֹחָם אָז כֵּן עַתָּה לְשַׁבֵּר זְרוֹעוֹת רָמוֹת הָאוֹמְרִים ״יָדֵינוּ רָמָה״, כִּי כָּל דַּיָּן תַּשׁ כֹּחַ מִסְּתָמָא הוּא עוֹבֵר בְּ״לֹא תָגוּר מִמֶּנּוּ״. ״יִרְאֵי אֱלֹהִים״, הֵמָּה הָעֲנָוִים, כִּי עֲנָוָה מְבִיאָה לִידֵי יִרְאָה, שֶׁנֶּאֱמַר (מִשְׁלֵי כב ד) ״עֵקֶב עֲנָוָה יִרְאַת ה׳״. לְכָךְ נֶאֱמַר ״יַדְרֵךְ עֲנָוִים בַּמִּשְׁפָּט״, כִּי עַל יְדֵי הָעֲנָוָה יָבֹא לִידֵי יִרְאָה, וְכָל הַגַּס לִבּוֹ בְּהוֹרָאָה שׁוֹטֶה רָשָׁע וְגַס רוּחַ. ״אַנְשֵׁי אֱמֶת״, הֵמָּה הַחֲכָמִים הַיּוֹדְעִים לְהַבְחִין בֵּין אֱמֶת לְשֶׁקֶר, כְּדֵי לָדוּן דִּין אֱמֶת לַאֲמִתּוֹ, כִּי מִי פֶתִי יָסוּר לְהַבְחִין בֵּין אֱמֶת לְשֶׁקֶר? בְּלִי סָפֵק לֹא יָדַע וְלֹא יָבִין בַּחֲשֵׁכָה יִתְהַלָּךְ. ״שֹׂנְאֵי בָצַע״, אֵלּוּ הָעֲשִׁירִים אֲשֶׁר יֵשׁ לָהֶם כֹּל וּבֶצַע לֹא לָקָחוּ, וְכָל דַּיָּן עָנִי יֵשׁ לָחוּשׁ פֶּן יִקַּח שֹׁחַד לְהַטּוֹת דִּין.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And you shall see from among all the people men of valor, etc.** Because our Sages of blessed memory said (Nedarim 38a) that the Holy One, blessed be He, only rests His Divine Presence upon one who is strong, wise, wealthy, and humble, and Moses possessed all these qualities. Therefore, Jethro mentioned all these four attributes here, since a judge needs all of them. Thus it is said, *And you shall see* with the divine spirit that is upon you, for from it will be taken to emanate upon the elders who sit in judgment. And they need to resemble you in all the attributes that you possess, for the one who emanates and the one who receives the emanation must have a similarity and relationship between them, and all the virtues that are in you must also be in the judges.
*Men of valor* — these are the mighty in strength, who have the power to break the arrogant arms of those who say *our hand is high*, for any judge who is weak in strength is presumed to transgress the prohibition *do not fear him*.
*God-fearing* — these are the humble ones, for humility leads to fear [of God], as it is said *The result of humility is the fear of the Lord* (Proverbs 22:4). Therefore it is said, *He leads the humble in justice*. For through humility one comes to fear [of God], and anyone who is arrogant in rendering legal decisions is a fool, a wicked person, and haughty.
*Men of truth* — these are the wise ones who know how to discern between truth and falsehood in order to judge a true judgment according to its truth, for who is the fool who turns from discerning between truth and falsehood? Without doubt, *he does not know nor understand, in darkness he walks*.
*Haters of gain* — these are the wealthy who have everything and do not take ill-gotten gain. And for any poor judge, there is concern that he might take a bribe to pervert justice.


###### Kli Yakar on Exodus 18:21:2
[Kli Yakar on Exodus 18:21:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/18:21:2)

וְעַל אַרְבַּע כִּתּוֹת אֵלּוּ, אָמַר הַמְשׁוֹרֵר (תהלים פב, א) ״מִזְמוֹר לְאָסָף אֱלֹהִים נִצָּב בַּעֲדַת אֵל בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט״, כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא נִצָּב לִהְיוֹת שׁוֹפֵט אֶת שׁוֹפְטֵי יִשְׂרָאֵל עַל הֶעָוֶל הַנַּעֲשֶׂה בְּקִרְבָּם, זֶהוּ שֶׁאָמַר ״בְּקֶרֶב אֱלֹהִים״ דְּהַיְנוּ הַדַּיָּנִים אוֹתָם יִשְׁפֹּט לְדַבֵּר עִמָּהֶם מִשְׁפָּטִים. וְאָמַר ״עַד מָתַי תִּשְׁפְּטוּ עָוֶל וּפְנֵי רְשָׁעִים תִּשְׂאוּ סֶלָה״ (תהלים פב, ב), כְּנֶגֶד הֶעְדֵּר הַיִּרְאָה, כִּי בִּזְמַן שֶׁאֵין הַדַּיָּן יְרֵא אֱלֹהִים וְגַס רוּחַ, אָז הוּא נוֹשֵׂא פְּנֵי הָרָשָׁע בְּיֶתֶר שְׂאֵת כְּדֵי שֶׁיְּכַבְּדוֹ וִינַשְּׂאוֹ גַּם הָרָשָׁע, מִצַּד רוּם לְבָבוֹ שֶׁל הַדַּיָּן הַמְבַקֵּשׁ הִתְנַשְּׂאוּת. ״שִׁפְטוּ דַל וְיָתוֹם עָנִי וָרָשׁ הַצְדִּיקוּ״ (תהלים פב, ג), הוֹרָה שֶׁלֹּא הָיוּ עֲשִׁירִים וְהָיוּ לוֹקְחִין שֹׁחַד, עַל כֵּן לְעוֹלָם לֹא יָצָא שׁוּם דַּל וְיָתוֹם צַדִּיק בְּרִיבוֹ, כִּי לֹא הָיָה לוֹ מָה לִתֵּן לַדַּיָּן לְשַׁחֲדוֹ. אַחַר כָּךְ אָמַר ״פַּלְּטוּ דַל וְאֶבְיוֹן מִיַּד רְשָׁעִים הַצִּילוּ״ (תהלים פב, ד), כִּי הָיוּ מְמַנִּים דַּיָּנִים חַלָּשִׁים אֲשֶׁר אֵין בְּיָדָם לְפַלֵּט וּלְהַצִּיל עָנִי מִיַּד חָזָק מִמֶּנּוּ. אַחַר כָּךְ אָמַר ״לֹא יָדְעוּ וְלֹא יָבִינוּ בַּחֲשֵׁכָה יִתְהַלָּכוּ״ (תהלים פב, ה), כִּי הָיוּ מְמַנִּים דַּיָּן דְּלָא גְּמִיר וְלָא סְבִיר, נֶעְדְּרֵי הַחָכְמָה, עַל כֵּן לֹא יָדְעוּ בֵּין יָמִין לִשְׂמֹאל וְלֹא יָבִינוּ בֵּין אֱמֶת לְשֶׁקֶר, עַל כֵּן ״יִמּוֹטוּ כָּל מוֹסְדֵי אָרֶץ״ (תהלים פב, ה). כִּי עַל הַדִּינִין הָעוֹלָם עוֹמֵד, וְנִתְקַלְקֵל הַיְסוֹד – נוֹפֵל גַּם הַבִּנְיָן שֶׁעָלָיו. ״אֲנִי אָמַרְתִּי אֱלֹהִים אַתֶּם״ (תהלים פב, ו), כִּי הַדָּן דִּין אֱמֶת לַאֲמִתּוֹ כְּאִלּוּ נַעֲשֶׂה שֻׁתָּף לְהַקָּדוֹשׁ בָּרוּךְ הוּא לִהְיוֹת כֵּאלֹהִים, ״אָכֵן כְּאָדָם תְּמוּתוּן״ (תהלים פב, ז), כִּי גַּם הוּא גָּרַם קִלְקוּל הָעוֹלָם כְּמוֹתְכֶם. ״קוּמָה אֱלֹהִים שָׁפְטָה הָאָרֶץ״ (תהלים פב, ח), כִּי בִּזְמַן שֶׁאֵין דִּין לְמַטָּה יֵשׁ דִּין לְמַעְלָה, כִּי ״הַמִּשְׁפָּט לֵאלֹהִים הוּא״ (דברים א, יז). וְכָל מָה שֶׁהַדַּיָּן מוֹצִיא מִיַּד זֶה שֶׁלֹּא כַּדִּין, הַקָּדוֹשׁ בָּרוּךְ הוּא מַחֲזִירוֹ וּמַנְחִילוֹ מִשֶּׁלּוֹ, זֶהוּ שֶׁאָמַר ״כִּי אַתָּה תִנְחַל בְּכָל הַגּוֹיִם״ (תהלים פב, ח). עָלֶיךָ מוּטָל לְהַנְחִילָם, עַל כֵּן ״הַמִּשְׁפָּט לֵאלֹהִים הוּא״ (דברים א, יז).

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And regarding these four groups**, the psalmist said (Psalms 82:1), *A psalm of Asaph: God stands in the divine assembly; among the powers He pronounces judgment*. For the Holy One, blessed be He, stands to judge the judges of Israel for the injustice done among them. This is what is meant by *among the powers* — namely, the judges — *He pronounces judgment*, to speak justice to them. And it says, *How long will you judge perversely, showing favor to the wicked? Selah*. This refers to the absence of fear [of God], for when a judge does not fear God and is arrogant, then he shows excessive favor to the wicked so that they will honor and elevate him as well, due to the judge’s haughtiness as he seeks self-aggrandizement.
*Judge the wretched and the orphan, vindicate the lowly and the poor*. This teaches that they were not wealthy and would take bribes; therefore, no poor person or orphan would ever be found righteous in his case because he had nothing to give the judge as a bribe. Afterwards it says, *Rescue the wretched and the needy, save them from the hand of the wicked*. For they would appoint weak judges who did not have the power to rescue and save the poor from those stronger than them. Then it says, *They neither know nor understand; they walk about in darkness*. For they would appoint judges who neither learned nor reasoned, lacking wisdom. Therefore, they did not know right from left, nor could they distinguish truth from falsehood. Consequently, *all the foundations of the earth totter*. For the world stands on justice, and when the foundation is corrupted, the structure built upon it also falls.
*I had taken you for divine beings*. For one who judges truthfully becomes like a partner with the Holy One, blessed be He, to be like God. *But indeed, you shall die as mortals*, for he too caused corruption in the world like you. *Arise, O God, judge the earth*. For when there is no justice below, there is justice above, because judgment belongs to God. And whatever the judge takes from one person unjustly, the Holy One, blessed be He, returns it and gives him from His own. This is what is meant by *for You shall have possession of all the nations*. It is upon You to give them possession; therefore, judgment belongs to God.


###### Kli Yakar on Exodus 18:23:1
[Kli Yakar on Exodus 18:23:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/18:23:1)

**אִם אֶת הַדָּבָר הַזֶּה תַּעֲשֶׂה וְצִוְּךָ אֱלֹהִים.** וַדַּאי מֹשֶׁה לֹא יַעֲשֶׂה דָּבָר זֶה עַד אַחַר שֶׁיְּצַוֶּה לוֹ ה׳, וְצָרִיךְ הוּא לְהִמָּלֵךְ בַּגְּבוּרָה תְּחִלָּה, וְאִם כֵּן הָיָה לוֹ לַהֲפֹךְ הַסֵּדֶר וְלוֹמַר ״וְצִוְּךָ אֱלֹהִים״ קֹדֶם ״אִם אֶת הַדָּבָר הַזֶּה תַּעֲשֶׂה״. וְנִרְאֶה שֶׁקָּאֵי עַל מַה שֶּׁכָּתוּב ״וְהִזְהַרְתָּה אֶתְהֶם אֶת הַחֻקִּים וְאֶת הַתּוֹרוֹת״ וְגוֹ׳ (שמות יח, כ), וְאַחַר כָּךְ ״וְאַתָּה תֶחֱזֶה מִכָּל הָעָם״ וְגוֹ׳ (שמות יח, כא). כִּי צָרִיךְ אַתָּה לְלַמְּדָם תְּחִלָּה מִשְׁפְּטֵי ה׳, כִּי לָאו כָּל כְּמִנֵּיהּ לְמַנּוֹת דַּיָּין דְּלָא גְּמִיר וְלָא סְבִיר. וְעַל זֶה אָמַר ״אִם אֶת הַדָּבָר הַזֶּה תַּעֲשֶׂה״ לְלַמְּדָם תְּחִלָּה חֻקֵּי הָאֱלֹהִים וְתוֹרוֹתָיו, אָז ״וְצִוְּךָ אֱלֹהִים״ יָכוֹל לִהְיוֹת שֶׁיַּסְכִּים הַקָּדוֹשׁ בָּרוּךְ הוּא עַל יָדְךָ, אֲבָל קֹדֶם זֶה וַדַּאי לֹא יַסְכִּים.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“If you do this thing and God commands you.”** Certainly Moses would not do this thing until after God commands him, and he needs to consult with the Divine Power first. If so, he [Jethro] should have reversed the order and said “God commands you” before “if you do this thing.” It appears that this refers to what was written [earlier]: *And you shall warn them about the statutes and the laws, etc.*, and afterward *And you shall select from all the people, etc.* For you need to teach them God’s judgments first, as it is not appropriate to appoint a judge who has not learned and does not understand. Regarding this he said, *If you do this thing* — to teach them first the statutes of God and His laws, then *God will command you* — it is possible that the Holy One, blessed be He, will agree with your action, but before this He certainly will not agree.


###### Kli Yakar on Exodus 18:23:2
[Kli Yakar on Exodus 18:23:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/18:23:2)

וּמַה שֶּׁנֶּאֱמַר ״וְכָל הָעָם הַזֶּה עַל מְקֹמוֹ יָבֹא בְשָׁלוֹם״. נִרְאֶה שֶׁחָסֵר כָּאן תֵּבַת ״אִיש״, כִּי הָיָה לוֹ לוֹמַר ״אִיש עַל מְקוֹמוֹ״ וְגוֹ׳, וּפֵרוּשׁוֹ שֶׁכָּל אִיש פְּרָטִי יֵשֵׁב בְּשָׁלוֹם תַּחַת גַּפְנוֹ וּתְאֵנָתוֹ, כְּשֶׁיֵּשׁ דִּין לְמַטָּה וְשָׁלוֹם עַל יִשְׂרָאֵל. וּמִדְּלָא קָאָמַר ״אִיש״ שְׁמַע מִנַּהּ שֶׁמְּדַבֵּר בְּמָקוֹם כְּלָלִי הַמְיוּחָד לְכָל הָעָם בִּכְלָל כְּאֶחָד, וְאֵין זֶה כִּי אִם אֶרֶץ יִשְׂרָאֵל, כְּמוֹ שֶׁכָּתוּב (דברים טז כ) ״צֶדֶק צֶדֶק תִּרְדֹּף לְמַעַן תִּחְיֶה וְיָרַשְׁתָּ אֶת הָאָרֶץ״. פֵּרֵשׁ רַשִׁ״י: ״כְּדַאי הוּא מִנּוּי הַדַּיָּנִים הַכְּשֵׁרִים לְהַחֲיוֹת אֶת יִשְׂרָאֵל וּלְהוֹשִׁיבָן עַל אַדְמָתָם״. לְכָךְ לֹא נֶאֱמַר כָּאן ״יֵשֵׁב בְּשָׁלוֹם״ אֶלָּא ״יָבֹא בְשָׁלוֹם״, לוֹמַר שֶׁבִּזְכוּת מִנּוּי דַּיָּנִים כְּשֵׁרִים יָבֹא כָּל הָעָם הַזֶּה עַל מְקוֹמוֹ הַמְיוּחָד לְכָל הָעָם, וְהוּא אַדְמַת יִשְׂרָאֵל. לְשָׁם יָבֹא כָל הָעָם בְּשָׁלוֹם שָׁמָּה, שֶׁהֲרֵי עֲדַיִן לֹא בָּאוּ שָׁמָּה. וְהוֹרָה שֶׁהֶחָמָס מְקַלְקֵל הָאָרֶץ, וְדוֹר הַמַּבּוּל יוֹכִיחַ. וְגָלוּ בַּעֲבוּר הֶעְדֵּר הַמִּשְׁפָּט, שֶׁנֶּאֱמַר (ישעיהו א כג) ״יָתוֹם לֹא יִשְׁפֹּטוּ״ וְגוֹ׳. וְלֶעָתִיד ״צִיּוֹן בְּמִשְׁפָּט תִּפָּדֶה״ (ישעיהו א כז). וְאָמַר עַל מֹשֶׁה ״וְיָכָלְתָּ עֲמֹד״ כָּאן, ״וְגַם כָּל הָעָם עַל מְקֹמוֹ יָבֹא בְשָׁלוֹם״. הוֹצִיא אֶת מֹשֶׁה מִן הַכְּלָל, כִּי כְּבָר נִגְזַר עָלָיו בַּפָּסוּק ״עַתָּה תִרְאֶה אֲשֶׁר אֶעֱשֶׂה לְפַרְעֹה״ וְגוֹ׳ (שמות ו א), שֶׁמֹּשֶׁה לֹא יָבֹא שָׁמָּה עַל כָּל פָּנִים.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And regarding what is written, “and all this people shall come to their place in peace.”** It seems that the word “ish” [man] is missing here, for it should have said, “each man to his place, etc.” And its interpretation would be that each individual person would sit in peace under their vine and their fig tree, when there is justice below and peace upon Israel. And since it does not say “ish” [man], we can learn that it is speaking about a general place designated for all the people together as one, and this can only be the Land of Israel, as it is written *Justice, justice shall you pursue, that you may live and inherit the land* (Deuteronomy 16:20). Rashi explained: “The appointment of proper judges is worthy to give life to Israel and to settle them on their land.” Therefore, it does not say here “shall dwell in peace,” but rather *shall come in peace*, to say that in the merit of appointing proper judges, all this people will come to their designated place, which is the land of Israel. There, all the people will come in peace, for they had not yet arrived there. This teaches that injustice corrupts the land, as proven by the generation of the flood, and they were exiled because of the absence of justice, as it is said *They do not judge the orphan, etc.* (Isaiah 1:23). And in the future, *Zion shall be redeemed through justice* (Isaiah 1:27). And he said about Moses, *You will be able to endure*, and also, *all the people shall come to their place in peace*. He excluded Moses from the general rule, because it had already been decreed upon him in the verse, *Now you shall see what I will do to Pharaoh, etc.* (Exodus 6:1), that Moses would certainly not come there [to the Land of Israel].