## Rashi on Exodus Chapter 18

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

**וישמע יתרו.** מַה שְּׁמוּעָה שָׁמַע וּבָא? קְרִיעַת יַם סוּף וּמִלְחֶמֶת עֲמָלֵק:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וישמע יתרו AND JETHRO HEARD — What was the particular report which he heard so that he came? — The division of the Red Sea and the war with Amalek (cf. (Mekhilta; Zevachim 116a).


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

**יתרו.** 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 אֶחָד 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:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
יתרו JETHRO — He was called by seven names: Reuel, Jether, Jethro, Hobab, Heber, Keni and Putiel. He was called Jether (from יִתֵּר “to add”) because he added (it was through him that there was added) a section to the Torah; viz., that beginning at (21 ff.) “Moreover thou shalt provide”. Jethro — so was he called because when he became a proselyte and fulfilled the divine precepts one more letter was added to his name (יתר). Hobab — because he loved (חִבֵּב) the Torah (cf. Mekhilta). — Hobab is certainly identical with Jethro, as it is said, (Judges 4:11) “of the sons of Hobab, the father-in-law of Moses” and therefore it is correct to say that Hobab is one of his names. But as to Reuel there are some who say that he is not identical with Jethro, but that he was Hobab’s (Jethro’s) father, as may be seen from Numbers 10:29. Then what, according to this view, would be the meaning of (Exodus 2:18) “And they came to Reuel, their father” (from which it would appear that Reuel and Jethro are the same)? It means their grandfather, for children call their grandfather: father. This is to be found in Sifrei Bamidbar 78 (on Numbers 10:29).


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

**חתן משה.** כָּאן הָיָה יִתְרוֹ מִתְכַּבֵּד בְּמֹשֶׁה – אֲנִי חוֹתֵן הַמֶּלֶךְ, וּלְשֶׁעָבַר הָיָה מֹשֶׁה תוֹלֶה הַגְּדֻלָּה בְּחָמִיו, שֶׁנֶּאֱמַר "וַיָּשָׁב אֶל יֶתֶר חוֹתְנוֹ" (שמות ד'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
חתן משה MOSES’ FATHER-IN-LAW — Here Jethro prided himself on his relationship to Moses: I, the father-in-law of the king. Previously, however, Moses had made whatever greatness he had hinge upon his relationship to his father-in-law, the chieftain of Midian, as it is said, (Exodus 4:18) “And he returned to Jethro, his father-in-law” (Mekhilta).


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

**למשה ולישראל.** שָׁקוּל מֹשֶׁה כְּנֶגֶד כָּל יִשְׂרָאֵל (מכילתא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
למשה ולישראל TO MOSES AND TO ISRAEL — Moses alone is of equal in importance to all Israel (Mekhilta).


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

**את כל אשר עשה.** לָהֶם בִּירִידַת הַמָּן וּבַבְּאֵר וּבַעֲמָלֵק:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
את כל אשר עשה ALL THAT [GOD] HAD DONE for them through the falling of the Manna and through the well (cf. Rashi on Numbers 21:17) and by the defeat of Amalek.


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

**כי הוציא ה' וגו'.** זוֹ גְּדוֹלָה עַל כֻּלָּם (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי הוציא ה׳ וגו׳ THAT THE LORD HAD BROUGHT FORTH etc. — this was greater than all other things, and is therefore singled out for mention (cf. Mekhilta).


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

**אחר שלוחיה.** כְּשֶׁאָמַר לוֹ הַקָּבָּ"ה 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):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אחר שלוחיה AFTER HIS HAVING SENT HER AWAY — When God said to him in Midian, (Exodus 4:19, 20) “Go, return to Egypt … and Moses took his wife and his sons etc…. and Aaron went forth towards him and met him at the Mount of God”, he (Aaron) said to him, “Who are these?” He answered him, “This is my wife whom I married in Midian and these are my children”. He, thereupon, asked him, “Whither are you taking them?” He replied, “To Egypt”. Where-upon he said to him, “We have cause to grieve over the former ones (the Israelites already there), and you propose to add to their number!” Moses therefore said to her, “Return to your father’s house” — she took her two sons and went away (Mekhilta).


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

**ויצלני מחרב פרעה.** כְּשֶׁגִּלּוּ דָּתָן וַאֲבִירָם עַל דְּבַר הַמִּצְרִי וּבִקֵּשׁ לַהֲרֹג אֶת מֹשֶׁה נַעֲשָׂה צַוָּארוֹ כְּעַמּוּד שֶׁל שַׁיִשׁ (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויצלני מחרב פרעה AND HE DELIVERED ME FROM THE SWORD OF PHARAOH — When Dathan and Abiram made the disclosure regarding the matter of the Egyptian whom Moses had killed and Pharaoh wished to slay Moses, his neck became as a column of marble so that the sword was powerless against him (Shemot Rabbah 1:31; cf. Rashi on Exodus 2:15).


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

**אל המדבר.** 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):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אל המדבר INTO THE DESERT — Indeed we know that they were in the wilderness, and it appears unnecessary to state that Jethro came to Moses there. But by stressing this Scripture is speaking in praise of Jethro: that he was living amidst all the splendour that the world could provide, and nevertheless his heart prompted him to go forth into the desert, a waste place (Mekhilta), to hearken to the words of the Torah.


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

**ויאמר אל משה.** עַ"יְ שָׁלִיחַ (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויאמר אל משה AND HE SAID UNTO MOSES through a messenger (Mekhilta).


###### Rashi on Exodus 18:6:2
[Rashi on Exodus 18:6:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/18:6:2)

**אני חתנך יתרו וגו'.** אִם אֵין אַתָּה יוֹצֵא בְגִינִי, צֵא בְגִין אִשְׁתְּךָ, וְאִם אֵין אַתָּה יוֹצֵא בְגִין אִשְׁתְּךָ, צֵא בְגִין שְׁנֵי בָנֶיהָ (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אני חתנך יתרו וגו I, THY FATHER-IN-LAW, JETHRO etc. — If you will not come out for my own sake, come out for the sake of your wife; and if you will not come out for your wife’s sake, come out for the sake of your two sons (Mekhilta).


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

**ויצא משה.** כָּבוֹד גָּדוֹל נִתְכַּבֵּד יִתְרוֹ בְּאוֹתָהּ שָׁעָה, כֵּיוָן שֶׁיָּצָא מֹשֶׁה, יָצָא אַהֲרֹן נָדָב וַאֲבִיהוּא, וּמִי הוּא שֶׁרָאָה אֶת אֵלּוּ יוֹצְאִין וְלֹא יֵצֵא? (תנחומא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויצא משה AND MOSES WENT OUT — Great honour, indeed, did Jethro receive at that moment, for as soon as Moses went out to Jethro, Aaron, Nadab and Abihu went out, and who was it that saw these go out and would not himself go out? (Midrash Tanchuma, Vayigash 7)


###### Rashi on Exodus 18:7:2
[Rashi on Exodus 18:7:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/18:7:2)

**וישתחו וישק לו.** אֵינִי יוֹדֵעַ מִי הִשְׁתַּחֲוָה לְמִי, כְּשֶׁהוּא אוֹמֵר אִישׁ לְרֵעֵהוּ, מִי הַקָּרוּי "אִישׁ" – מֹשֶׁה, שֶׁנֶּאֱמַר "וְהָאִישׁ מֹשֶׁה" (במדבר י"ב):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וישתחו וישק לו AND HE PROSTRATED HIMSELF AND KISSED HIM — From the wording of this statement I do not know who prostrated himself to whom! But when it states in the next words: איש לרעהו, “a man to his fellow”, it becomes quite evident; for which of the two is called by the appellation איש, “man”? — This was Moses, as it is said, (Numbers 12:3) “And the man, Moses”. (Thus it was the man (איש) Moses, who bowed down to his fellow (Mekhilta).


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

**ויספר משה לחתנו.** לִמְשֹׁךְ אֶת לִבּוֹ לְקָרְבוֹ לַתּוֹרָה (מכילתא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויספר משה לחתנו AND MOSES RELATED TO HIS FATHER-IN-LAW [ALL THAT THE LORD HAD DONE] — in order to allure his heart that he might attach him to the Torah (Mekhilta).


###### Rashi on Exodus 18:8:2
[Rashi on Exodus 18:8:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/18:8:2)

**את כל התלאה.** שֶׁעַל הַיָּם וְשֶׁל עֲמָלֵק:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
את כל התלאה ALL THE TRAVAIL that they had experienced at the Red Sea, and that caused by Amalek (Mekhilta).


###### Rashi on Exodus 18:8:3
[Rashi on Exodus 18:8:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/18:8:3)

**התלאה.** לָמֶ"ד אָלֶ"ף מִן הַיְסוֹד שֶׁל תֵּבָה, וְהַתָּי"ו הוּא תִּקּוּן וִיסוֹד הַנּוֹפֵל מִמֶּנּוּ לִפְרָקִים; וְכֵן תְּרוּמָה, תְּנוּפָה, תְּקוּמָה, תְּנוּאָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
התלאה — The ל and א are part of the primary form of the word and the ת is a formative letter and a part of the primary form of the noun which sometimes is omitted from it. Similar examples are תרומה and תנופה and תקומה and תנואה.


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

**ויחד יתרו.** וַיִּשְׂמַח יִתְרוֹ, זֶהוּ פְּשׁוּטוֹ. וּמִ"אַ נַעֲשָׂה בְשָׂרוֹ חִדּוּדִין חִדּוּדִין, מֵצֵר עַל אִבּוּד מִצְרַיִם, הַינוּ דְּאָמְרֵי אִינָשֵׁי "גִּיּוֹרָא עַד עֲשָׂרָה דָּרֵי לָא תְבַזֵּי אֲרַמָּאָה בְּאַפֵּיהּ":

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויחד יתרו AND JETHRO REJOICED — This is its literal meaning. A Midrashic comment is: his flesh became full of prickles (חדודין — his flesh crept with horror) — he felt grieved at the destruction of Egypt. That is what people say (what the common proverb says): A proselyte even though his heathen descent dates from as far back as the tenth generation, do not speak slightingly of an Aramean (any non-Jew) in his presence (Sanhedrin 94a).


###### Rashi on Exodus 18:9:2
[Rashi on Exodus 18:9:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/18:9:2)

**על כל הטובה.** 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):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
על כל הטובה FOR ALL THE GOODNESS — the goodness in giving the Manna and the well and the Torah — and he rejoiced above all these (more especially), אשר הצילו מיד מצרים THAT HE HAD DELIVERED THEM OUT OF THE HAND OF EGYPT — Until now no slave had ever been able to escape from Egypt because that land was closely shut in on all sides, but these had gone forth six hundred thousand in number (cf. Mekhilta).


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

**אשר הציל אתכם מיד מצרים.** אֻמָּה קָשָׁה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אשר הציל אתכם מיד מצרים WHO HATH DELIVERED YOU OUT OF THE HAND OF EGYPT, a hard people,


###### Rashi on Exodus 18:10:2
[Rashi on Exodus 18:10:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/18:10:2)

**ומיד פרעה.** מֶלֶךְ קָשֶׁה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ומיד פרעה AND OUT OF THE HAND OF PHARAOH, a hard monarch.


###### Rashi on Exodus 18:10:3
[Rashi on Exodus 18:10:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/18:10:3)

**מתחת יד מצרים.** כְּתַרְגּוּמוֹ – לְשׁוֹן רִדּוּי וּמָרוּת; הַיָּד שֶׁהָיוּ מַכְבִּידִים עֲלֵיהֶם הִיא הָעֲבוֹדָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מתחת יד מצרים — Translate this as the Targum does: from beneath the authority of Egypt, taking יד as an expression of domination and authority; “the hand” spoken of here is the hand which they imposed heavily upon them — referring to the hard bondage.


###### Rashi on Exodus 18:11:1
[Rashi on Exodus 18:11:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/18:11:1)

**עתה ידעתי.** מַכִּירוֹ הָיִיתִי לְשֶׁעָבַר וְעַכְשָׁו בְּיוֹתֵר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
עתה ידעתי NOW I KNOW — I indeed knew Him formerly, but now I know Him even more (cf. Mekhilta).


###### Rashi on Exodus 18:11:2
[Rashi on Exodus 18:11:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/18:11:2)

**מכל האלהים.** מְלַמֵּד שֶׁהָיָה מַכִּיר בְּכָל עֲ"זָ שֶׁבָּעוֹלָם, שֶׁלֹּא הִנִּיחַ עֲ"זָ שֶׁלֹּא עֲבָדָהּ (מכילתא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מכל האלהים [GREATER] THAN ALL THE GODS — This tells us that he had a full knowledge of every idol in the world — that he left no idol unworshipped by him (Mekhilta).


###### Rashi on Exodus 18:11:3
[Rashi on Exodus 18:11:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/18:11:3)

**כי בדבר אשר זדו עליהם.** כְּתַרְגּוּמוֹ – בַּמַּיִם דִּמּוּ לְאַבְּדָם וְהֵם נֶאֶבְדוּ בַּמַּיִם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי בדבר אשר זדו עליהם — Understand this as the Targum does for by that very thing with which the Egyptians thought to judge Israel were they themselves judged — they had thought to destroy them by water and they were themselves destroyed by water (cf. Mekhilta).


###### Rashi on Exodus 18:11:4
[Rashi on Exodus 18:11:4](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/18:11:4)

**אשר זדו.** אֲשֶׁר הִרְשִׁיעוּ. וְרַבּוֹתֵינוּ דְּרָשׁוּהוּ לְשׁוֹן וַיָּזֶד יַעֲקֹב נָזִיד, בַּקְּדֵרָה אֲשֶׁר בִּשְּׁלוּ בָּהּ נִתְבַּשְּׁלוּ (סוטה י"א):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אשר זדו means in which they had shown themselves wicked. Our Rabbis, however, explained it in the same sense as the root which we find in (Genesis 25:29) “And Jacob was boiling (ויזד) pottage (נזיד) (lit., something boiled)” — in the pot wherein they had boiled, therein were they themselves boiled (Sotah 11a).


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

**עלה.** כְּמַשְׁמָעָהּ, שֶׁהִיא כֻּלָּהּ כָּלִיל:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
עלה — Translate this according to its usual meaning: a burnt-offering, which was burnt entire and completely.


###### Rashi on Exodus 18:12:2
[Rashi on Exodus 18:12:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/18:12:2)

**וזבחים.** שְׁלָמִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וזבחים AND SACRIFICES — i. e. peace-offerings.


###### Rashi on Exodus 18:12:3
[Rashi on Exodus 18:12:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/18:12:3)

**ויבא אהרן וגו'.** וּמֹשֶׁה הֵיכָן הָלַךְ? וַהֲלֹא הוּא שֶׁיָּצָא לִקְרָאתוֹ וְגָרַם לוֹ אֶת כָּל הַכָּבוֹד? אֶלָּא שֶׁהָיָה עוֹמֵד וּמְשַׁמֵּשׁ לִפְנֵיהֶם (מכילתא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויבא אהרן וגו׳ AND AARON CAME, etc. — But where had Moses gone? Was it not he who had gone out to meet him and had been the cause of all the honour shown to him? But the explanation why he is not mentioned as having come to eat bread with Jethro is that he was standing by and waiting upon them (Mekhilta).


###### Rashi on Exodus 18:12:4
[Rashi on Exodus 18:12:4](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/18:12:4)

**לפני האלהים.** מִכָּאן שֶׁהַנֶּהֱנֶה מִסְּעוּדָה שֶׁתַּלְמִידֵי חֲכָמִים מְסֻבִּין בָּהּ, כְּאִלּוּ נֶהֱנֶה מִזִּיו הַשְּׁכִינָה (ברכות ס"ד):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לפני האלהים BEFORE GOD — From this statement that they were “before God” we may learn that one who takes part in (more lit., who has enjoyment from) a meal at which scholars sit may be regarded as though he has enjoyment from the splendour of the Shechina (Berakhot 64a; cf. Mekhilta).


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

**ויהי ממחרת.** 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 אִ"אֶ 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 בְּיֹהַ"כּ; 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'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויהי ממחרת AND IT CAME TO PASS ON THE MORROW — This was really the day after the Day of Atonement: so have we learnt in Siphré (Mekhilta). Since the Day of Atonement is not mentioned anywhere in this section that deals with the Giving of the Law what is the force of ממחרת? i. e. in relation to what particular day in the history of the Law-giving is the term ממחרת, “on the morrow”, used? It means the morrow after he (Moses) descended from the Mount Sinai, and you must admit that it is impossible to say that this was any other day but the morrow after the Day of Atonement because, before the giving of the Torah, one could not say, (v. 16) “and I do make them know the statutes [of God and His laws]” (which are part of the Torah), and from the day when the Torah was given until the Day of Atonement Moses did not sit down to judge the people, since immediately after the Torah was given he ascended the mountain and descended only on the seventeenth of Tammuz when he broke the tablets in pieces. On the next day he again ascended the mountain early in the morning and stayed there eighty days, descending on the Day of Atonement (cf. Tanchuma כי תשא, Rashi on 33:11, Deuteronomy 9:18 and 10:1). Consequently this section is not written (placed) in its chronological order, for this paragraph commencing with ויהי ממחרת and ending with “Moses let his father-in-law go and he (Jethro) went his way into his own land” was not said before the second year after the Exodus. For even according to the view of one who says that Jethro came to Moses before the giving of the Torah (Avodah Zarah 24a) his dismissal into his own land did not take place until the second year, for it is stated here (v. 27) “Moses let his father-in-law go”, and we find in the account of Israel’s journey through the wilderness beneath their banners (which according to Numbers 10:11 began in the second year) that Moses said to him, (Numbers 10:29, 31) “We are journeying etc…. Forsake us not, I pray thee”. Now if this incident happened before the giving of the Torah (including Jethro’s departure) where do we find it related that he returned after he had let him go and he had taken departure? And if you object that there (in the section in Numbers which Rashi has quoted as evidence that Jethro’s departure took place in the second year) it does not mention Jethro at all but Hobab, and that the latter was not Jethro but the son of Jethro, then I reply that Hobab is identical with Jethro and not his son, because it is written, (Judges 4:11) “of the sons of Hobab, the father-in-law of Moses”.


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

**וישב משה וגו' ויעמד העם.** יוֹשֵׁב כְּמֶלֶךְ וְכֻלָּן עוֹמְדִים, וְהֻקְשָׁה הַדָּבָר לְיִתְרוֹ שֶׁהָיָה מְזַלְזֵל בִּכְבוֹדָן שֶׁל יִשְׂרָאֵל וְהוֹכִיחוֹ עַל כָּךְ, שֶׁנֶּאֱמַר (פסוק יד) מַדּוּעַ אַתָּה יוֹשֵׁב לְבַדֶּךָ וְכֻלָּם נִצָּבִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וישב משה וגו׳ ויעמד העם MOSES SAT … AND THE PEOPLE STOOD He was sitting like a king and they all stood, and the thing was distasteful to Jethro in that he made light of the respect due to Israel. He therefore reproved him for this, as it is said (v. 14) “Why sittest thou only” — and they all stand! (Mekhilta)


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

**מן הבקר עד 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 לְהַקָּבָּ"ה בְּמַעֲשֵׂה בְרֵאשִׁית, שֶׁנֶּאֱמַר בּוֹ וַיְהִי עֶרֶב וְגוֹ' (שבת י'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מן הבקר עד הערב FROM MORNING UNTO EVENING — Is it really possible to say so — that Moses sat the whole day long? But the explanation is that any judge who gives a rightful decision as truth demands it, even though he spends but one hour on it, Scripture accounts it to him as though he had occupied himself with the Torah the whole day long, and as though he became co-partner with the Holy One, blessed be He, in the work of the Creation of which it is stated, “It was evening and it was morning” (cf. Mekhilta; Shabbat 10a).


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

**כי יבא.** כְּמוֹ כִּי בָא, לְשׁוֹן הֹוֶה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי יבא — This is the same as כי בא because the people comes”, the imperfect tense expressing continuous action.


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

**לדרש אלהים.** כְּתַרְגּוּמוֹ "לְמִתְבַּע אֻלְפַּן" – לִשְׁאֹל תַּלְמוּד מִפִּי הַגְּבוּרָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לדרש אלהים TO ENQUIRE OF GOD — Understand this as the Targum does: למתבע אלפן, to seek instruction from the mouth of the Almighty.


###### Rashi on Exodus 18:16:1
[Rashi on Exodus 18:16:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/18:16:1)

**כי יהיה להם דבר בא.** מִי שֶׁהָיָה לוֹ הַדָּבָר – בָּא אֵלַי:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי יהיה להם דבר בא WHEN THEY HAVE A MATTER THEY COME (lit., “he comes”) — “He”, viz., who has the matter comes to me.


###### Rashi on Exodus 18:17:1
[Rashi on Exodus 18:17:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/18:17:1)

**ויאמר חתן משה.** דֶּרֶךְ כָּבוֹד קוֹרְאוֹ הַכָּתוּב חוֹתְנוֹ שֶׁל מֶלֶךְ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויאמר חתן משה AND MOSES’ FATHER-IN-LAW SAID — By way of honour Scripture describes him as the father-in-law of the king.


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

**נבל תבל.** 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:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
נבל תבל — Explain this as the Targum does: thou will certainly become weary. Its meaning expresses the idea of withering, old French flestre, just as. (Jeremiah 8:13) “and the leaf is withered (נבל)”; (Isaiah 34:4) “as withereth (כנבל) the leaf from off the vine” — the meaning being that it becomes shrivelled through the heat and through the frost, and so its strength diminishes and it becomes, as it were, weary, and falls from off the vine (מגפן)‎.


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

**גם אתה.** לְרַבּוֹת אַהֲרֹן וְחוּר וְשִׁבְעִים זְקֵנִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
גם אתה THOU ALSO — The word גם “also” was added in order to include Aaron and Hur and the seventy elders (cf. Mekhilta).


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

**כי כבד ממך.** כָּבְדּוֹ רַב יוֹתֵר מִכֹּחֲךָ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי כבד ממך FOR [THIS THING] IS TOO HEAVY FOR THEE — its weight is far more than thy strength can bear.


###### Rashi on Exodus 18:19:1
[Rashi on Exodus 18:19:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/18:19:1)

**איעצך ויהי אלהים עמך.** בָּעֵצָה; אָמַר לוֹ צֵא הִמָּלֵךְ בַּגְּבוּרָה (מכילתא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
איעצך ויהי אלהים עמך I WILL GIVE THEE COUNSEL BUT LET GOD BE WITH THEE in considering this counsel. This is really what he said to him: Go and consult with the Almighty as regards the counsel I give you (Mekhilta).


###### Rashi on Exodus 18:19:2
[Rashi on Exodus 18:19:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/18:19:2)

**היה אתה לעם מול האלהים.** שָׁלִיחַ וּמֵלִיץ בֵּינוֹתָם לַמָּקוֹם וְשׁוֹאֵל מִשְׁפָּטִים מֵאִתּוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
היה אתה לעם מול האלהים BE THOU FOR THE PEOPLE TO GOD-WARD — be thou the agent and intermediary between them and the Omnipresent, and be thou the one who enquires of Him regarding the judgments.


###### Rashi on Exodus 18:19:3
[Rashi on Exodus 18:19:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/18:19:3)

**את הדברים.** דִּבְרֵי רִיבוֹתָם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
את הדברים [AND THOU SHALT BRING] THE MATTERS — i. e. the matters of their strife.


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

**ואתה תחזה.** בְּרוּחַ הַקֹּדֶשׁ שֶׁעָלֶיךָ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ואתה תחזה MOREOVER THOU SHALT PROVIDE through the Holy Spirit that is upon thee (Mekhilta),


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

**אנשי חיל.** עֲשִׁירִים, שֶׁאֵין צְרִיכִין לְהַחֲנִיף וּלְהַכִּיר פָּנִים (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אנשי חיל MEN OF ABILITY (but חיל may mean “wealth” and in this sense the words would mean) — rich men who will not need to flatter or to show favour (cf. Mekhilta).


###### Rashi on Exodus 18:21:3
[Rashi on Exodus 18:21:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/18:21:3)

**אנשי אמת.** אֵלּוּ בַּעֲלֵי הַבְטָחָה, שֶׁהֵם כְּדַאי לִסְמֹךְ עַל דִּבְרֵיהֶם, שֶׁעַל יְדֵי כֵן יִהְיוּ דִבְרֵיהֶם נִשְׁמָעִין:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אנשי אמת MEN OF TRUTH — These are people commanding confidence (Mekhilta); who are deserving that one should rely upon their words — appoint these as judges because on account of this their words will be listened to.


###### Rashi on Exodus 18:21:4
[Rashi on Exodus 18:21:4](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/18:21:4)

**שנאי בצע.** שֶׁשּׂוֹנְאִין אֶת מָמוֹנָם בַּדִּין, כְּהַהִיא דְּאָמְרִינָן: כָּל דַיָּנָא דְּמַפְּקִין מָמוֹנָא מִינֵּיהּ בְּדִינָא לָאו דַּיָּנָא הוּא (בבא בתרא נ"ח):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
שנאי בצע HATING LUCRE — men who hate (pay no regard to) their property when it is to be made the matter of a law-suit (Mekhilta), in accordance with what we say: Any judge from whom one has to wring the money he owes only by means of a law-suit is no fitting judge (Bava Batra 58b).


###### Rashi on Exodus 18:21:5
[Rashi on Exodus 18:21:5](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/18:21:5)

**שרי אלפים.** הֵם הָיוּ שֵׁשׁ מֵאוֹת שָׂרִים לְשֵׁשׁ מֵאוֹת אֶלֶף:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
שרי אלפים OFFICERS OF THOUSANDS — there were six hundred such officers for the six hundred thousand men of Israel.


###### Rashi on Exodus 18:21:6
[Rashi on Exodus 18:21:6](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/18:21:6)

**שרי מאות.** שֵׁשׁ אֲלָפִים הָיוּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
שרי מאות OFFICERS OF HUNDREDS — there were six thousand of them.


###### Rashi on Exodus 18:21:7
[Rashi on Exodus 18:21:7](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/18:21:7)

**שרי חמשים.** י"ב אֶלֶף:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
שרי חמשים OFFICERS OF FIFTIES — twelve thousand.


###### Rashi on Exodus 18:21:8
[Rashi on Exodus 18:21:8](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/18:21:8)

**שרי עשרת.** שִׁשִּׁים אֶלֶף:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
שרי עשרת OFFICERS OF TENS — sixty thousand (Mekhilta, Sanhedrin 18a).


###### Rashi on Exodus 18:22:1
[Rashi on Exodus 18:22:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/18:22:1)

**ושפטו.** וִידוּנוּן, לְשׁוֹן צִוּוּי:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ושפטו — Onkelos translates this by וידונון AND LET THEM JUDGE (not “and they judged”, as in v. 26) — the word expresses a command.


###### Rashi on Exodus 18:22:2
[Rashi on Exodus 18:22:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/18:22:2)

**והקל מעליך.** דָּבָר זֶה לְהָקֵל מֵעָלֶיךָ: **והקל.** כְּמוֹ "וְהַכְבֵּד אֶת לִבּוֹ" (שמות ח'), "וְהַכּוֹת אֶת מוֹאָב" (מלכים ב ג'), לְשׁוֹן הֹוֶה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והקל מעליך lit., AND TO LIGHTEN the burden FROM OFF YOU — this thing will serve to lighten it from off you. והקל — the grammatical form is similar to (Exodus 8:11) ”and to harden (והכבד) his heart”; (2 Kings 3:24) “and to smite (והכות) Moab” — both of which words are infinitives expressing present time.


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

**וצוך אלהים ויכלת עמד.** הִמָּלֵךְ בַּגְּבוּרָה, אִם מְצַוֶּה אוֹתְךָ לַעֲשׂוֹת כֵּן, תּוּכַל עֲמֹד, וְאִם יְעַכֵּב עַל יָדְךָ לֹא תוּכַל לַעֲמֹד (מכילתא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וצוך אלהים ויכלת עמד This implies: Consult the Almighty; if He commands thee to do this, thou wilt be able to stand, and if He prevents thee thou wilt be unable to stand (Mekhilta).


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

**וגם כל העם הזה.** אַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים זְקֵנִים הַנִּלְוִים עַתָּה עִמְּךָ (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וגם כל העם הזה AND ALL THIS PEOPLE ALSO — Aaron, Nadab and Abihu and the seventy elders who are now associated with you (Mekhilta).


###### Rashi on Exodus 18:26:1
[Rashi on Exodus 18:26:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/18:26:1)

**ושפטו.** וְדָיְנִין יָת עַמָּא:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ושפטו — Onkelos translates by ודינין ית עמא “and they were judging the people” (cf. Rashi on v. 22).


###### Rashi on Exodus 18:26:2
[Rashi on Exodus 18:26:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/18:26:2)

**יביאון.** מָיְתִין:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
יביאון — Onkelos translates this by מיתין (participle) “they were bringing” (or “they always brought”).


###### Rashi on Exodus 18:26:3
[Rashi on Exodus 18:26:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/18:26:3)

**ישפוטו הם.** 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:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
יִשְׁפּוּטוּ הֵם — This is the same as יִשְׁפְּטוּ; similar is (Ruth 2:8) לֹא תַעֲבוּרִי which is the same as לֹא תַעַבְרִי. Its translation in the Targum is דינין אינון “they were judging”. The above verses (i. e. the verbs in v. 22) express the command and consequently they are translated by וידונון and ייתון and ידונון, “and let them judge”, and “let them bring”, and “let them judge”; but these verses express the doing of what was commanded (they state that the command was actually carried out).


###### Rashi on Exodus 18:27:1
[Rashi on Exodus 18:27:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/18:27:1)

**וילך לו אל ארצו.** לְגַיֵּר בְּנֵי מִשְׁפַּחְתּוֹ (מכילתא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וילך לו אל ארצו AND HE WENT HIS WAY INTO HIS OWN LAND, for the purpose of making proselytes of the members of his family (Mekhilta).