## Sforno on Exodus Chapter 18

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

**וַיִּשְׁמַע יִתְרוֹ.** הִנֵּה הַשְּמִיעָה תֵּאָמֵר עַל הַדָּבָר הַבִּלְתִּי הֹוֶה בִּזְמַן הַמְסֻפָּר. כִּי אָמְנָם עַל הַדָּבָר הַהֹוֶה אָז תִּפּוֹל רְאִיָּה לְרָחוֹק וְלַקָּרוֹב, כְּעִנְיַן "וַיַּרְא יַעֲקֹב כִּי יֶשׁ־שֶׁבֶר בְּמִצְרָיִם" (בראשית מב:א), "וַיַּרְא בָּלָק" (במדבר כב:ב), "וְרָאוּ כָּל־עַמֵּי הָאָרֶץ" (דברים כח:י). וּבִהְיוֹת שֶׁיְּצִיאַת יִשְׂרָאֵל מִמִּצְרַיִם הָיְתָה אָז דָּבָר הֹוֶה, לְפִיכָךְ אָמְרוּ זִכְרוֹנָם לִבְרָכָה: מָה שְׁמוּעָה שָׁמַע, קְרִיעַת יַם סוּף וּמִלְחֶמֶת עֲמָלֵק, מִפְּנֵי שֶׁשְּׁתֵּי אֵלֶּה כְּבָר עָבְרוּ אָז. אַמְנָם כְּשֶׁנְּפָרֵשׁ **כִּי הוֹצִיא** שֶׁהוּא כְּמוֹ כַּאֲשֶׁר הוֹצִיא, יֵאָמֵר שֶׁשָּׁמַע כָּל אֲשֶׁר עָשָׂה הָאֵל יִתְבָּרַךְ כַּאֲשֶׁר הוֹצִיא אֶת יִשְׂרָאֵל מִמִּצְרַיִם, וְהֵם הַמַּכּוֹת הַגְּדוֹלוֹת וְהָאוֹתוֹת וְהַמּוֹפְתִים וְכוּ'. וּלְכֵן נָשָׂא לִבּוֹ לָלֶכֶת בְּעַצְמוֹ אֶל הַמִּדְבָּר, וְלֹא שָׁלַח עַל יְדֵי שָׁלִיחַ לְמֹשֶׁה אֶת אִשְׁתּוֹ וְאֶת בָּנָיו, כִּי חָפֵץ לִדְרוֹשׁ אֱלֹהִים, כְּעִנְיַן מֶלֶךְ בָּבֶל אֲשֶׁר שָׁלַח לִרְאוֹת אֶת הַמּוֹפֵת אֲשֶׁר הָיָה בָּאָרֶץ (דברי הימים ב לב:לא).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וישמע יתרו, the word שמיעה for hearing is used when recording or referring to something which did not occur at the time it is being reported. When one hears of something which is just happening, the Torah uses the term ראיה, “seeing,” i.e. first hand knowledge of something. It does not matter whether the sound of the happening comes from a distant location or is nearby within one’s eyesight. Examples of the use of the word ראיה “seeing” being used for matters which were heard second hand, not seen, are found in Genesis 42,1 where Yaakov, resident in the land of Canaan, is reported as “seeing” that there was grain for sale in Egypt. Clearly, the Torah refers to Yaakov having heard about it. Seeing the matter was not near at hand nor had occurred just then, the Torah used the words וירא יעקב, “Jacob saw.” A similar use of the word “seeing,” וירא for something not actually seen is Numbers 22,2 where Bileam is reported as “seeing” all that Israel had done to the Emorite kings. Bileam had not seen any of it, but had heard that the Israelites had defeated the two most powerful Emorite kings Sichon and Og. A third example confirming our theory would be Deuteronomy 28,10 where the people of the globe are reported as expressing their conviction that the Jewish people are G’d’s darlings and that they would therefore be in awe of them. Clearly, the people of the globe could not have “seen” this, but they had heard about the success of the Jewish nation. The events inspiring such feelings among the nations of the globe had occurred over a period of time, not all at once. However, if we understand the words כי הוציא as meaning כאשר הוציא, “when He took out,” we must understand Yitro as saying that he had heard all that G’d had done for Israel at the time when He took them out of Egypt. This would include a reference to all the plagues, the drowning of the Egyptians army, etc. It was this information which had prompted him to journey into the desert himself instead of sending a messenger who would accompany Tzipporah and her children so that they would be reunited with their husband/father. He was primarily motivated by his quest for G’d. This is similar to Chronicles II 32,31 where the king of Babylon wanted to have evidence of the reports he had received about the miraculous recovery from his illness which King Chizkiyah had experienced.


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

**אַחַר שִׁלּוּחֶיהָ.** אַחַר שֶׁשָּׁלְחָה אֵלָיו לָדַעַת אֵיזֶה מָקוֹם מְנוּחָתוֹ, וְהוֹדִיעַ שֶׁלֹּא יָנוּחַ עַד הַר הָאֱלֹהִים שֶׁשָּׁם יַעַבְדוּהוּ, כְּמוֹ שֶׁיָּעַד בְּאָמְרוֹ "תַּעַבְדוּן אֶת הָאֱלֹהִים עַל הָהָר הַזֶּה" (שמות ג:יב), וּלְפִיכָךְ אִחֵר יִתְרוֹ לָבֹא עַד הֱיוֹת מֹשֶׁה וְעַמּוֹ שָׁם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אחר שלוחיה. After she (Tzipporah) had sent a message to him to find out where they were encamped. Moses had informed her that the Israelites would not stop anywhere for any length of time until they would reach the mountain of G’d, Mount Chorev, where they would serve the Lord. She must have known about this as Moses must have told her of G’d’s prediction in Exodus 3,12 that once out of Egypt the Jewish people would serve the Lord there at that mountain. This is the reason why it took Yitro so long before he came as he had to wait until the Jewish people would make camp for longer than one night.


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

**וַיַּצִּילֵנִי מֵחֶרֶב פַּרְעֹה.** כִּי בְּלֵידַת אֱלִיעֶזֶר כְּבָר מֵת אוֹתוֹ מֶלֶךְ מִצְרַיִם שֶׁהָיָה רוֹדֵף אֶת מֹשֶׁה, כְּאָמְרוֹ "וַיְהִי בַיָּמִים הָהֵם וַיָּמָת מֶלֶךְ מִצְרַיִם" (שמות ב:כג), וְאָז בָּטַח לִהְיוֹת נִמְלָט מֵחֶרֶב פַּרְעֹה, כִּי עַד מוֹתוֹ לֹא הָיָה מֹשֶׁה בָּטוּחַ מֵחַרְבּוֹ בְּכָל מָקוֹם שֶׁיִּהְיֶה נוֹדָע אֵצֶל פַּרְעֹה, כְּעִנְיַן "אִם יֵשׁ גּוֹי וּמַמְלָכָה אֲשֶׁר לֹא שָׁלַח אֲדֹנִי שָׁם לְבַקֶּשְׁךָ וְהִשְׁבִּיעַ אֶת הַמַּמְלָכָה וְאֶת הַגּוֹי" (מלכים א יח:י).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויצילני מחרב פרעה. At the time Eliezer was born the old king who had wanted to execute Moses had already been dead for a while. This is one of the reasons why the Torah mentioned this death in Exodus 2,23. At that time Moses felt secure from further attempts on his life. Pharaoh’s international police had an exceedingly long reach, just as that of Achav, King of Israel, who had been hunting for the prophet Elijah all over the neighbouring countries of Israel as documented in Kings I 18,10 “is there any kingdom to which the king (Achav) has not sent emissaries to arrange to have to you captured?”


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

**אֲנִי חֹתֶנְךָ יִתְרוֹ.** הִקְדִּים לְהוֹדִיעוֹ דֶּרֶךְ מוּסָר, לְמַעַן יוּכַל לְהָכִין מָקוֹם לְשִׁבְתָּם, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (נדה טז:) "אַל תִּכָּנֵס לְבֵיתְךָ פִּתְאוֹם, כָּל שֶׁכֵּן לְבֵית חֲבֵרְךָ":

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אני חותנך יתרו, Yitro sent this message as a matter of courtesy so that Moses would not be taken unawares by his sudden arrival. He complied with the sages’ warning “do not enter your own house without advance notice, how much more so the house of your friend.” (Pessachim 112).


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

**וַיֵּצֵא מֹשֶׁה.** לֹא חָדַל בִּשְׁבִיל מַעֲלָתוֹ לְקַדֵּם פְּנֵי מִי שֶׁשִּׁלֵּם לוֹ טוֹבָה בְּעֵת צַר לוֹ, כְּעִנְיָן "וְאֶת מַאֲמַר מָרְדֳּכַי אֶסְתֵּר עֹשָׂה כוּ'" (אסתר ב:כ), וּכְעִנְיָן יוֹסֵף עִם אֶחָיו בְּמָלְכוֹ. וְהַהֵיפֶךְ "וְלֹא זָכַר שַׂר הַמַּשְׁקִים אֶת יוֹסֵף" (בראשית מ:כג).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויצא משה, Moses did not stand on ceremony, using his position to await the arrival of his father-in-law at home, but he went some distance to meet the man in whose house he had received so many favours. We find that Queen Esther, similarly, did not use her elevation to Royalty as an excuse to no longer defer to Mordechai who had raised her. (Esther 2,20 “Esther continued to carry out Mordechai’s instructions as she had done when she lived under his roof.”) Joseph also did not use his exalted position to look down on his brothers. The Chief of the butlers, who had reason to be grateful to Joseph, is an example of ingratitude, as we know from Genesis 40,23, “he did not remember Joseph, in fact he erased him from his memory.”


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

**אֵת כָּל אֲשֶׁר עָשָׂה ה' לְפַרְעֹה וּלְמִצְרַיִם עַל אוֹדוֹת יִשְׂרָאֵל.** כְּמֵשִׁיב נָקָם לְצָרֵי עַמּוֹ, עַל דֶּרֶךְ "אָשִׁיב נָקָם לְצָרָי" (דברים לב:מא), וְזֶה בְּמַה שֶּׁלָּקוּ בְּגוּפָם עַל הַיָּם, כַּאֲמָרוֹ "יְשַׁלַּח בָּם חֲרוֹן אַפּוֹ עֶבְרָה וָזַעַם וְצָרָה מִשְׁלַחַת מַלְאֲכֵי רָעִים" (תהלים עח:מט). וּבָזֶה הוֹרָה כִּי בָּחַר בְּיִשְׂרָאֵל לִסְגֻלָּה מִכָּל הָעַמִּים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
את אשר עשה ה' לפרעה ולמצרים על אודות ישראל. A reference to G’d performing vengeance as the avenger of His people. Compare Deuteronomy 32,41 for similar syntax used by Moses. when he quotes G’d as saying אשיב נקם לצרי, “vengeance will I wreak on My foes.” This referred to the Egyptians experiencing G’d’s retribution on their own bodies when they drowned in the sea. In Psalms 78,49 the psalmist describes 4, resp. 5 stages of G’d’s anger which the Egyptians had to experience before they died. Tthat verse is the subject of detailed analysis in the Haggadah shel Pessach. These events proved that G’d had chosen the Jewish people as His most treasured possession among the nations.


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

**אֵת כָּל הַתְּלָאָה אֲשֶׁר מְצָאָתַם בַּדֶּרֶךְ.** בְּרָעָב וּבְצָמָא וּבְמִלְחֶמֶת עֲמָלֵק:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
את כל התלאה אשר מצאתם בדרך, hunger, thirst, and the unprovoked attack by Amalek.


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

**וַיַּצִּילֵם ה'.** וּבְזֶה הוֹרָה הַשְׁגָּחָתוֹ הַפְּרָטִית עֲלֵיהֶם, וְסִבַּת זֶה בְּהֶכְרֵחַ הֱיוֹת דֵּעוֹתָם וּמַעֲשֵׂיהֶם נְכוֹנִים לְעָבְדוֹ שְׁכֶם אֶחָד.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
'ויצילם ה, this demonstrated G’d’s personal concern and involvement in the fate of the Jewish nation. The reason for this could only be that the religious principles as well as their deeds found favour in G’d’s eyes, preparing the way for all of them to serve Him in unison.


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

**וַיִּחַדְּ יִתְרוֹ עַל כָּל הַטּוֹבָה.** לֹא שָׂמַח עַל אָבְדַן מִצְרַיִם כָּרָאוּי לִמְקַנֵּא לִכְבוֹד קוֹנוֹ, כְּעִנְיַן "יִשְׂמַח צַדִּיק כִּי חָזָה נָקָם" (תהלים נח:יא), אֲבָל שָׂמַח עַל טוֹבָתָם שֶׁל יִשְׂרָאֵל, כִּמְרַחֵם עַל דִּמְעַת הָעֲשׁוּקִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויחד יתרו, he did not rejoice over the destruction of Egypt as a major power. This is what he should have done if he had been truly concerned with the honour and glory due to his Creator. We know this from Psalms 58,11. However, he did rejoice over the well being of the Israelites. He behaved like someone whose heart is moved by the tears of the oppressed.


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

**אֲשֶׁר הִצִּיל אֶתְכֶם.** אֶת מֹשֶׁה וְאֶת אַהֲרֹן:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אשר הציל אתכם, you, Moses, and Aaron,


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

**מִיַּד מִצְרָיִם.** בְּהַכּוֹתְכֶם אוֹתָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
מיד מצרים, by smiting the Egyptians.


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

**וּמִיַּד פַּרְעֹה.** בְּבֹאֲכֶם לְהַתְרוֹת בּוֹ:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ומיד פרעה, every time you came to warn him, i.e. to threaten him.


###### Sforno on Exodus 18:10:4
[Sforno on Exodus 18:10:4](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/18:10:4)

**אֲשֶׁר הִצִּיל אֶת הָעָם.** הַמְשֻׁעְבָּדִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אשר הציל את העם, the oppressed and enslaved ones.


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

**כִּי בַדָּבָר אֲשֶׁר זָדוּ עֲלֵיהֶם.** כִּי הִצִּיל אֶת הָעָם בְּאוֹתוֹ הַדָּבָר עַצְמוֹ אֲשֶׁר זָדוּ הַמִּצְרִים עֲלֵיהֶם שֶׁל יִשְׂרָאֵל, כְּמוֹ "כִּי יָזִד אִישׁ עַל רֵעֵהוּ" (שמות כא:יד). וְזֶה הָיָה שֶׁהָרַג בְּכוֹרֵיהֶם כְּמוֹ שֶׁהָרְגוּ הַמִּצְרִים כָּל הַבֵּן הַיִּלּוֹד לְיִשְׂרָאֵל, וְהִטְבִּיעָם בַּיָּם כְּדֶרֶךְ שֶׁהִטְבִּיעוּ הֵם הַבָּנִים בַּיְאוֹר, וְהָרַג אֶת הַבְּכוֹרוֹת כְּנֶגֶד "בְּנִי בְכֹרִי יִשְׂרָאֵל" (שמות ד:כב) "וַתְּמָאֵן לְשַׁלְּחוֹ" (שם), וְהִקְשָׁה אֶת לִבָּם אַחֲרֵי שֶׁלֹּא שָׁמְעוּ בִּרְצוֹנָם. וּבְזֶה הוֹרָה גְּדֻלָּתוֹ עַל כָּל הָאֱלֹהִים, כִּי לֹא חָשְׁבָה שׁוּם אֻמָּה שֶׁיּוּכַל שׁוּם אֵל מֵאֱלֹהֵיהֶם שָׂרֵי מַעְלָה לְשַׁלֵּם מִדָּה כְּנֶגֶד מִדָּה בְּכָל דָּבָר, אֲבָל חָשְׁבוּ שֶׁיּוּכַל בְּדָבָר אֶחָד מְיֻחָד לוֹ בִּלְבַד.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כי בדבר אשר זדו עליהם. G’d saved the people by using the very means the Egyptians had used to harm them to harm their oppressors. The word זדו, past tense, occurs as future tense, יזיד in Exodus 21,14 describing the deliberate commission of a crime, a sin. The sin Yitro had in mind was that G’d had killed the Egyptian firstborn as a retribution for the male babies of the Jewish people having been thrown into the river to drown. (Exodus 1,22). The Egyptians died by drowning just as their victims the Jewish babies had died by drowning. Yitro recognised that the ability to make the punishment fit the crime is what put our G’d in a class all by Himself, unparalleled in any other religion. None of G’d’s agents in the celestial spheres, even, would be able to do this.


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

**עֹלָה וּזְבָחִים לֵאלֹהִים.** לְאוֹת קַבָּלַת עֹל מַלְכוּתוֹ, כְּעִנְיַן נַעֲמָן בְּאָמְרוֹ (מלכים ב ה:יז) "כִּי לֹא יַעֲשֶׂה עוֹד עַבְדְּךָ עֹלָה וּמִנְחָה לֵאלֹהִים אֲחֵרִים כִּי אִם לַה'".

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
עולה וזבחים לאלוקים. This was intended as a symbol of Yitro’s acceptance of the yoke of Heaven. A similar symbolic acceptance is found in Kings II 5,17 when the general Naaman undertakes never again to offer such sacrifices as עולה וזבחים to any deities other than the G’d in heaven.


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

**לֶאֱכׇל לֶחֶם עִם חֹתֵן מֹשֶׁה.** לִשְׂמֹחַ עִמּוֹ עַל שֶׁנִּכְנַס תַּחַת כַּנְפֵי שְׁכִינָה, כְּעִנְיַן "יִשְׂמַח יִשְׂרָאֵל בְּעֹשָׂיו" (תהלים קמט:ב).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
לאכול לחם עם חותן משה, to rejoice with him on his entry into the select circle of those who serve the only true G’d, the Creator of the universe. He joined the ranks of those who are described by David in Psalms 149 as ישמח ישראל בעושיו, “Israel rejoices in Him Who has proved to be its Creator.”


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

**לִפְנֵי הָאֱלֹהִים.** לִפְנֵי הַמִּזְבֵּחַ אֲשֶׁר עָלָיו הִקְרִיבוּ אוֹתָם הַזְּבָחִים, אִם שֶׁהָיָה אוֹתוֹ הַמִּזְבֵּחַ שֶׁבָּנָה מֹשֶׁה בְּאָבְדָן עֲמָלֵק, אִם שֶׁהָיָה זוּלָתוֹ וְלֹא נִזְכַּר בִּנְיָנוֹ. וְהָיְתָה אֲכִילָתָם הַזְּבָחִים לִפְנֵי הַמִּזְבֵּחַ, כְּעִנְיַן הַנֶּאֱכָלִים לִפְנִים מִן הַקְּלָעִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
לפני האלוקים. in front of the altar on which they offered these sacrifices. It is not clear if this was the altar Moses had built after the victory over Amalek (in the event Yitro had arrived before the revelation at Mount Sinai) or if it had been another altar whose erection had not been especially mentioned by the Torah. At any rate, the consuming of the offerings known as זבחים, “meat-offerings,” took place within view of the altar.


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

**וַיַּעֲמֹד הָעָם עַל מֹשֶׁה.** לְהַמְתִּין שֶׁיּוּכַל לִפְנוֹת אֲלֵיהֶם אַחַר עִסְקֵי הָרַבִּים וּגְדוֹלֵי הַדּוֹר:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויעמוד העם על משה, waiting till he would find time to address their individual problems after he had finished dealing with the collective problems pertaining to the whole community and had finished listening to the people’s dignitaries.


###### Sforno on Exodus 18:14:1
[Sforno on Exodus 18:14:1](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/18:14:1)

**מַדּוּעַ אַתָּה יוֹשֵׁב לְבַדֶּךָ.** בְּעִסְקֵי צִבּוּר:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
מדוע אתה יושב לבדך?, why are only you dealing with public affairs?


###### Sforno on Exodus 18:14:2
[Sforno on Exodus 18:14:2](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/18:14:2)

**וְכָל הָעָם.** הַצְּרִיכִים לְאֵיזוֹ סִבָּה לְהַקְרִיב מִשְׁפָּטָם אֵלֶיךָ, צְרִיכִים לְהַמְתִּין **מִן בֹּקֶר עַד עָרֶב**:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וכל העם, and all the people who for whatever reason need your private services have to wait in line from morning to night?


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

**לִדְרוֹשׁ אֱלֹהִים.** הַנְּשִׂיאִים וְרָאשֵׁי הַדּוֹר הַבָּאִים עַל עִסְקֵי הָרַבִּים וְסִדְרָם בָּאִים אֵלַי בְּהֶכְרֵחַ לִדְרוֹשׁ אֱלֹהִים, כִּי עַל פִּי ה' יַחֲנוּ (במדבר ט:יח).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
לדרוש אלוקים, the princes and leaders of the community who come to me to consult me on matters of public concern, come to seek out the word of G’d because only after getting such a ruling will the people be able to come to rest.


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

**כִּי יִהְיֶה לָהֶם דָּבָר.** וְכַאֲשֶׁר לָאֵלּוּ הָרָאשִׁים הַבָּאִים עַל עִסְקֵי צִבּוּר יִהְיֶה דְּבַר רִיב בֵּינֵיהֶם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כי יהיה להם דבר, when someone among these people who hold positions of public trust has a disagreement with one of his colleagues he brings it to me,


###### Sforno on Exodus 18:16:2
[Sforno on Exodus 18:16:2](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/18:16:2)

**בָּא אֵלַי, וְשָׁפַטְתִּי בֵּין אִישׁ וּבֵין רֵעֵהוּ.** בֵּין אוֹתָם גְּדוֹלֵי הַדּוֹר הַבָּאִים עַל עִסְקֵי צִבּוּר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
בא אלי ושפטתי בין איש ובין רעהו, between these leaders of the community who come to me about matters of public concern.


###### Sforno on Exodus 18:16:3
[Sforno on Exodus 18:16:3](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/18:16:3)

**וְהוֹדַעְתִּי אֶת חֻקֵּי הָאֱלֹהִים וְאֶת תּוֹרוֹתָיו.** לְאוֹתָם הַגְּדוֹלִים כְּדֵי שֶׁיֵּדְעוּם, כַּאֲמָרוֹ "וַיָּשֻׁבוּ אֵלָיו אַהֲרֹן וְכָל הַנְּשִׂיאִים בָּעֵדָה, וְאַחַר כֵּן נִגְּשׁוּ כָּל בְּנֵי יִשְׂרָאֵל" (שמות לד:לא-לב). וּכְמוֹ שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (עירובין נד.) "כֵּיצַד סֵדֶר מִשְׁנָה". וְלִשְׁלֹשׁ הַסִּבּוֹת הָאֵלֶּה יִתְחַיֵּב שֶׁיַּמְתִּינוּ הָעָם מִן הַבֹּקֶר עַד הָעֶרֶב, עַד שֶׁיִּסְתַּלְּקוּ הַגְּדוֹלִים וְאוּכַל לִפְנוֹת לִשְׁפֹּט עֲנִיֵּי עָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
והודעתי את חקי האלוקים ואת תורותיו, to these highly placed individuals who approach me with the concerns of the public. We encounter similar occurrences described in slightly different words, such as in Exodus 34,31-32 “Moses called to them and Aaron and all the chieftains in the assembly returned to him, and Moses spoke to them.” Our sages in Eyruvin 54 describe the hierarchy of transmitting G’d’s word to the people. Moses learned the Torah directly from G’d; when Aaron entered his tent he told him what he had learned. Aaron would move over and take his seat on Moses’ left. After that Aaron’s sons would enter and Moses would instruct them in what G’d had taught him. This continued until Moses had taught the same lesson no fewer than 4 times. We can see that all this took time, and as a result the ordinary people had to stand in line for a long time.


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

**גַּם הָעָם הַזֶּה אֲשֶׁר עִמָּךְ.** בֵּית דִּינְךָ:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
גם העם הזה אשר עמך, the member of your court.


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

**לֹא תוּכַל עֲשֹׂהוּ לְבַדֶּךָ.** לִשְׁמֹעַ כָּל עִסְקֵי הַגְּדוֹלִים, וְלִשְׁמֹעַ עִם זֶה אֶת כָּל הַצְּרִיכִים לְדַבֵּר עִמָּךְ, עַל מַה שֶּׁלֹּא יַסְפִּיק לָהֶם זוּלָתְךָ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
לא תוכל עשוהו לבדך, you cannot all by yourself listen to the problems of all the leaders and subsequently to all the problems of the individuals who feel they need your personal attention, believing that no one but you can deal with their specific problems.


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

**הֱיֵה אַתָּה לָעָם מוּל הָאֱלֹהִים.** לְהוֹדִיעָם הַמִּצְווֹת וְהַמִּשְׁפָּטִים שֶׁיְּצַוֶּה, כִּמְלִיץ בֵּינוֹתָם וּבֵין הָאֵל יִתְבָּרַךְ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
היה אתה לעם מול האלוקים, be their intermediary to advise the people of the various commandments G’d wants them to perform.


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

**וְהֵבֵאתָ אַתָּה אֶת הַדְּבָרִים אֶל הָאֱלֹהִים.** מַה שֶּׁלֹּא שָׁמַעְתָּ, כְּעִנְיַן "עִמְדוּ וְאֶשְמְעָה" (במדבר ט:ח), וּכְעִנְיַן "וַיַּקְרֵב מֹשֶׁה אֶת מִשְׁפָּטָן" (במדבר כז:ה).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
והבאת אתה את הדברים אל האלוקים, An example of such a case is presented in Numbers 9,8 as well as in Numbers 27,5 where Moses submitted a problem to which he did know the answer to G’d before communicating the answer he received to the people afterwards.


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

**וְאַתָּה תֶחֱזֶה מִכָּל הָעָם.** תִּבְרוֹר וְתִמְנֶה, כִּי בְּאֵלֶּה הַשְּׁלוֹשָׁה עִנְיָנִים צָרִיךְ שֶׁתִּהְיֶה אַתָּה בְּעַצְמְךָ, וְלֹא יַסְפִּיק זוּלָתְךָ, אֲבָל בְּעִנְיְנֵי פִּסְקֵי דִינִים פְּרָטִיִּים יַסְפִּיקוּ שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת כוּ'. כִּי אָמְנָם כְּשֶׁיִּהְיוּ אַרְבַּע מַדְרֵגוֹת זוֹ לְמַעְלָה מִזּוֹ, הִנֵּה יִשְׁפּוֹט הַקָּטָן רִאשׁוֹנָה, וְהַצּוֹעֵק עַל פְּסַק דִּינוֹ יִצְעַק אֶל הַגָּדוֹל מִמֶּנּוּ, וּמִן הַשֵּׁנִי אֶל הַשְּׁלִישִׁי וּמִן הַשְּׁלִישִׁי אֶל הָרְבִיעִי, וּבְכֵן יִהְיוּ מְעַטִּים הַבָּאִים לְפָנֶיךָ לַדִּין.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואתה תחזה מכל העם, select, and then appoint. The only area in which you alone are competent is the choosing of suitably qualified helpers, in accordance with the guidelines Yitro outlined. When it came to handing down judicial decisions, however, there would be 78600 appointees of four different levels of competence who would deal with all but the most perplexing problems without having to come to Moses for approval of their rulings. Initially a problem would be submitted to one of the 60000 men appointed as “chief” of ten. If such a man did not know the answer he would refer it to one of the 12000 chiefs of 50, and so on in an ascending order. The different levels of judges would in effect act as appellate judges, reviewing if judgments made by the lower ranking judges and appealed should be changed.


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

**וְהָקֵל מֵעָלֶיךָ.** דִּבְרֵי רִיבוֹת רַבִּים שֶׁלֹּא יִצְטָרְכוּ לָבוֹא לְפָנֶיךָ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
והקל מעליך, the many minor disputes which do not need to be adjudged by you, personally.


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

**וְנָשְׂאוּ אִתָּךְ.** בְּמָה שֶׁתִּצְטָרֵךְ לִהְיוֹת אַתָּה בְעַצְמְךָ הֵם יַעַזְרוּךָ, כְּעִנְיַן לְלַמֵּד דַּעַת אֶת הָעָם אַחַר שֶׁשָּׁמְעוּ מִפִּיךָ, כְּמוֹ שֶׁהִזְכִּירוּ בְּסֵדֶר מִשְׁנָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ונשאו אתך, they will give you the chance to give your full attention to those problems that are complicated by sharing the burden of leadership with you. They will also dispense knowledge to the people.


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

**עַל מְקוֹמוֹ יָבֹא בְשָׁלוֹם.** אַחַר שֶׁיִּתְבָּרֵר הַדִּין בְּכָל כָּךְ בָּתֵּי דִינִין, יֵדַע כָּל בַּעַל דִּין שֶׁפְּסַק הַדִּין הָיָה אֲמִתִּי וְלֹא יוֹסִיף לָרִיב, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה "דַּאֲזִיל מִבֵּי דַיָּין דִּינָא שְׁקִיל גְּלִימֵיהּ, לִיזִיל וְלִזְמַר בְּאַרְחָא":

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
על מקומו יבא בשלום, seeing that the knowledge of the law will be widespread in so many lower courts, every litigant will know that the judgment he received was true and impartial. They will therefore not continue to constantly appeal such judgments.


###### Sforno on Exodus 18:25:1
[Sforno on Exodus 18:25:1](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/18:25:1)

**וַיִּבְחַר מֹשֶׁה אַנְשֵׁי חַיִל.** אַחַר שֶׁבִּקֵּשׁ וְלֹא מָצָא אֲנָשִׁים שֶׁיִּהְיוּ בָּהֶם כָּל הַמַּעֲלוֹת שֶׁהִזְכִּיר יִתְרוֹ, בָּחַר בְּאַנְשֵׁי חַיִל בְּקִיאִים וַחֲרוּצִים לְבָרֵר וּלְלַבֵּן אֲמִתּוֹת דָּבָר וּלְהָבִיאוֹ אֶל תַּכְלִית, יוֹתֵר מִיִּרְאֵי אֱלֹהִים בִּלְתִּי אַנְשֵׁי חַיִל, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (שבת סג.) "אִם תַּלְמִיד חָכָם כְּנָחָשׁ, חֲגֹרֵהוּ עַל מָתְנֶיךָ, וְאִם עַם הָאָרֶץ הוּא חָסִיד, אַל תָּדוּר בִּשְׁכוּנָתוֹ".

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויבחר משה אנשי חיל, after he had looked in vain to find men with all the qualifications Yitro had suggested. These men were experienced in ferreting out the truth so that they could bring litigation to a speedy conclusion. Men of this caliber were more important in such positions than men who could truthfully be described as G’d-fearing, but naïve and inexperienced in the ways of the world. Our sages in Shabbat 63 have said: “if a scholar is in the habit of taking revenge and holding grudges, gird him around your loins, whereas if an ignoramus is very pious do not live in his proximity.”


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

**וַיְשַׁלַּח מֹשֶׁה אֶת חֹתְנוֹ.** כִּי לֹא רָצָה לָלֶכֶת עִם יִשְׂרָאֵל לָאָרֶץ, כְּאָמְרוֹ "לֹא אֵלֵךְ כִּי אִם אֶל אַרְצִי וְאֶל מוֹלַדְתִּי אֵלֵךְ" (במדבר י:ל). וְזֶה אוּלַי מִצַּד זִקְנָתוֹ, כְּעִנְיַן בַּרְזִלַּי בְּאָמְרוֹ "יָשׁוּב נָא עַבְדְּךָ וָאָמֹת בְּעִירִי, עִם קֶבֶר אָבִי וְאִמִּי" (שמואל ב יט:לח). אֲבָל בְּנֵי יִתְרוֹ הָלְכוּ עִם יִשְׂרָאֵל לָאָרֶץ בְּלִי סָפֵק, כְּאָמְרוֹ "וּבְנֵי קֵינִי חֹתֵן מֹשֶׁה עָלוּ מֵעִיר הַתְּמָרִים וְכוּ'" (שופטים א:טז), וַעֲלֵיהֶם אָמַר בִּלְעָם "אֵיתָן מוֹשָׁבְךָ כוּ'" (במדבר כד:כא).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וישלח משה את חותנו, for he did not want to join the fate of the Jewish people by going with them to the land of Canaan. He had said clearly: לא אלך, “I am not going, for I am going back to my own country to my birthplace.” (Numbers 10,30) Perhaps this was due to his being of advanced age; we encounter such reticence to move to a better place when David offered Barzilai a home in Jerusalem and he declined, citing that at his age he would not enjoy what Jerusalem had to offer anyway. (Samuel II 19,38) He preferred to be buried with his father and mother. Yitro’s sons (and daughters?) however definitely joined the Jewish people in their journey to the Holy Land, as we know from Judges 1,16 where they are described as the children of the Keyni, the father-in-law of Moses. Bileam also prophesied concerning their future in Numbers 24,21.