Our Rabbis have already differed concerning this section.¹. The difference of opinion is between Rabbi Yehoshua and Rabbi Eleazar of Modi’im, Rabbi Yehoshua maintaining that Jethro arrived before the Giving of the Torah, and Rabbi Eleazar saying that he came after the Torah had been given. Some say that Jethro came to Moses before the Giving of the Torah, as the sequence of the sections of the Torah indicate, and some say that he came after the Giving of the Torah. Now this [latter] opinion [that he came after the Giving of the Torah] is certainly assisted by the verse [here] which states, And Jethro, Moses’ father-in-law, came with his sons and his wife unto Moses into the wilderness where he was encamped, at the mount of G-d.² Thus Scripture states that Jethro came to Moses when he was encamped before Mount Sinai, the place in which the Israelites camped for one year,³ this being the meaning of the expression, where he was encamped.² Moreover, Moses said to Jethro, and I make them know the statutes of G-d, and His laws,⁴ [thus indicating that the Torah had already been given]. Besides, it says here, And Moses let his father-in-law depart; and he went his way unto his own land.⁵, Verse 27. This had taken place in the second year when they journeyed from Mount Sinai, as it is said in the parashah (section) of *Beha’alothcha:*⁶ And Moses said unto Hobab, the son of Reuel the Midianite, Moses’ father-in-law: we are journeying⁷, 10:29. Hobab is identified as Jethro (Rashi). Now if all this happened before the Giving of the Torah, how could Moses say, We are journeying, etc.? There it is written: And he [Hobab] said unto him [Moses]: I will not go; but I will depart to mine own land and to my kindred,⁸, Verse 30. this being identical with the departure mentioned here, and he went his way unto his own land.⁵, Verse 27. They⁹ have further brought proof [that Jethro came after the Torah had been given] from that which Scripture says, The Eternal our G-d spoke unto us in Horeb, saying: Ye have dwelt long enough in this mountain; turn you, and take your journey.¹⁰ There it is said, And I spoke unto you at that time, saying: I am not able to bear you myself alone… So I took the heads of your tribes, wise men, etc.¹¹, Verses 9-15. This is the advice that Jethro [gave Moses on the morning after he arrived at the camp, as mentioned here further on in Verse 13]. There — [in Moses’ narration of the account in the Book of Deuteronomy] — it is written, And we journeyed from Horeb,¹², Verse 19. for they journeyed immediately [after they appointed judges in accordance with Jethro’s advice. All of this serves to prove that Jethro came to Moses after the Giving of the Torah]. And if this is so, we are in need of a reason for this section being written here before [the account of the Giving of the Torah]! Now Rabbi Abraham ibn Ezra wrote that this was because of the affair of Amalek. Having mentioned the evil which Amalek inflicted upon us and how G-d commanded us to requite him accordingly, Scripture [by way of contrast], now mentioned the good which Jethro did for us in order to instruct us that we should show him kindness. When we will come to exterminate Amalek, as is mandatory upon us, we should warn the Kenites, [the descendants of Jethro], who dwelt near Amalek, and not destroy them together with Amalek. This was indeed done by Saul when he so spoke to the Kenites.¹³. Yet with all this, I find it difficult to understand this opinion [that Jethro came after the Revelation, for the following reasons]: When Scripture says, Now Jethro…heard of all that G-d had done for Moses, and for Israel His people, how that the Eternal had brought Israel out of Egypt, why does it not say that he heard what G-d had done to Moses and to Israel by giving the Torah, which is among the great wonders that were done for them, as He said: *For ask now of the days past, which were before thee, since the day that G-d created man upon the earth, and from the one end of heaven unto the other, whether there had been any such thing as this great thing is, or hath been heard like it? Did ever a people hear the voice of G-d speaking out of the midst of the fire, as thou hast heard, and live?*¹⁴ And when Scripture states, And Moses told his father-in-law all that the Eternal had done unto Pharaoh and to the Egyptians for Israel’s sake, all the travail that had come upon them by the way,¹⁵ on the basis of which Jethro said, Now I know that the Eternal is greater than all gods,¹⁶, Verse 11. why did not Moses tell him about the Revelation¹⁷) at Mount Sinai,” or “the Revelation on Mount Sinai.” It is based on Deuteronomy 4:10, the day that thou ‘stoodest’ before the Eternal thy G-d in Horeb. The expression ma’amad har sinai appears in Rambam’s Mishneh Torah, Hilchoth Yesodei Hatorah 8:1. on Sinai? Jethro would thereby know that the Eternal is the true G-d and that His Torah is the truth, there being no other but He, as Moses said, Unto thee it was shown, that thou mightest know that the Eternal He is G-d, there is none else beside Him. Out of Heaven He made thee to hear His voice, etc.¹⁸ Perhaps we may say that while he was yet in his country, Jethro immediately heard that G-d had brought Israel out of Egypt, whereupon he left his country and reached Moses where he camped before Mount Sinai following the Giving of the Torah. Scripture, however, does not narrate that Moses related the matter of the Revelation¹⁷) at Mount Sinai,” or “the Revelation on Mount Sinai.” It is based on Deuteronomy 4:10, the day that thou ‘stoodest’ before the Eternal thy G-d in Horeb. The expression ma’amad har sinai appears in Rambam’s Mishneh Torah, Hilchoth Yesodei Hatorah 8:1. to him, for it had just happened and they were still at that site, and it is self-understood that he told him about it. The most likely explanation seems to me to be to follow the sequence of the sections of the Torah, i.e., that Jethro came before the Giving of the Torah when the Israelites were yet in Rephidim, just as the Rabbis have said in the Mechilta:¹⁹, Note 205. “Rabbi Yehoshua says, ‘[Now Jethro…heard. What particular event did he hear of that he came?] He heard of the war of Amalek, as mentioned in the preceding passage,²⁰ and he came.’” He then journeyed with the Israelites from Rephidim to Mount Sinai. The purport of the verse which states [that Jethro came] unto the wilderness where he was encamped, at the mount of G-d,²¹ is that Mount Sinai was on the way from Midian, near that country. Moses went there to feed the flock of Midian,²² and in connection with Aaron’s [going forth to meet Moses upon his arrival in Egypt], it is said, And he met him in the mountain of G-d.²³, 4:27. Thus Jethro left Midian with his daughter and the children and came to Mount Sinai. At that time, Moses was in Rephidim, which is a locale in the wilderness of Sin. Scripture says, And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai,²⁴, 16:1. thus stating that the wilderness of Sin stretches until Mount Sinai and includes the locales of Dophkah, Alush, and Rephidim.²⁵ Even though it says, And they journeyed…from the wilderness of Sin…and encamped in Rephidim,²⁶ [which would seem to indicate that Rephidim was not in the wilderness of Sin], it nevertheless also says, And they journeyed from the wilderness of Sin, and pitched in Dophkah,²⁷ [and from Dophkah they came to Alush, and from Alush to Rephidim, as stated in the following verses²⁸, Verses 13-14. there]. Alush and Rephidim are all part of the wilderness of Sin itself,²⁹ and came to Rephidim! But how could this be, for it says in the Book of Numbers that they journeyed from the wilderness of Sin and came to Dophkah and then to Alush and finally to Rephidim? It must be, Ramban concludes, that the name “wilderness of Sin” applies in general to an entire area, as well as to one particular locale, as explained in the text. as the whole desert there was called “the wilderness of Sin,” and the place before Mount Sinai was [also] called “the wilderness of Sin.” A similar case is the verse, And they returned unto the land of the Philistines.³⁰ (above, 17:1), is that they encamped in Rephidim, which was in the wilderness of Sin. Thus, the explanation of the verse here is: And Jethro, Moses’ father-in-law, came with his sons and his wife unto Moses unto the wilderness where he was encamped, and he [Jethro] came to the mountain of G-d.³¹ It was to the mountain that he [Jethro] came, and he stopped there, this being similar in meaning to the expression, and he came to the mountain of G-d,³² [which means that he stopped there]. In a similar sense also is the verse, Ye have sat long enough at this mountain,³³ [which means “you have dwelt long enough at this place”]. From Mount Sinai, Jethro sent [a message] to Moses, [who was in Rephidim], saying, *‘I thy father-in-law Jethro am coming unto thee,’*³⁴ and Moses went out³⁵ to meet him. In this case, it would not be necessary for us to say, [as Ibn Ezra did], that the expression, And he [Jethro] *said to Moses: ‘I thy father-in-law Jethro am coming,’*³⁴ means that he said so before [he arrived at the mount of G-d, as stated in the preceding verse].³⁶. In order to show respect to him, Moses went out to meet him, as related in Verse 7. Even if Rephidim was not in the wilderness of Sin, it was at any event in the desert, for Israel did not come to an inhabited land during all of the forty years.³⁷ Further, Rephidim was near Mount Sinai, as [is evidenced by the fact] that a great multitude of people like them came from Rephidim to the mount of G-d in one day,³⁸ and as has been explained in the matter of the rock from which they drank in Rephidim, as I elucidated the subject there.³⁹ Thus the explanation I have offered here is correct. I have also seen this text in the Mechilta:⁴⁰ “Into the wilderness where he was encamped. Scripture thus expresses surprise at him. Here is a man who dwells in the midst of the glory of the world and yet desires to go out into a desolate wilderness which has nothing to offer.” The Rabbis’ intent was to explain the phrase, unto the wilderness where he was encamped, as referring to [that part of] the wilderness where the mount of G-d was, for the wilderness of Sin extended from Elim²⁴, 16:1. until Mount Sinai. Thus, Scripture here relates that Jethro came to the edge of the wilderness where Moses was camped, this being the desert where the mount of G-d was, i.e., unto Horeb.⁴¹ Scripture mentioned this in praise of Jethro, who left his country and came to the wilderness where Moses was, because he knew that this was the mount of G-d, for on it G-d had appeared to Moses. He [Jethro] had already heard of the entire affair, i.e., that Israel went out from Egypt in order to serve G-d upon this mountain,⁴², Verse 12. and he came for the Name of the Eternal, the G-d of Israel.⁴³ This too is correct. It also appears to me concerning that which the verse states here, And Moses let his father-in-law depart; and he went his way unto his own land,⁴⁴ that this took place in the first year [of the exodus] and he betook himself to his own land and returned there. It is possible that he went there to convert his family and then returned to Moses while he was yet at Mount Sinai, since it was near to Midian, as I have mentioned. When they broke camp in Iyar of the second year,⁴⁵ and Moses said to him, We are journeying… come thou with us,⁴⁶, Verse 29. and he answered him, I will not go; but I will depart to mine own land, and to my kindred,⁴⁷, Verse 30. Moses in turn pleaded with him very much and said to him, Leave us not, I pray thee… and thou shalt be to us instead of eyes. And it shall be, if thou go with us, yea, it shall be, that what good soever the Eternal shall do unto us, the same will we do unto thee.⁴⁸, Verses 31-32. and he did not answer him at all. It would appear then that he accepted Moses’ plea and did according to his will and did not leave them. However, in the days of Saul, we find Jethro’s descendants with Amalek,⁴⁹ and [after they departed from the Amalekites], they came and attached themselves again to Israel. [We also find that] the sons of Jonadab the son of Rechab — [i.e., descendants of Jethro] — were in Jerusalem.⁵⁰ Perhaps Jethro or his sons returned to their land after the death of Moses. It is possible also that the Kenite that dwelled with Amalek were of the family of Jethro but not his direct descendants, and Saul showed kindness unto the entire family on account of Jethro, just as Joshua dealt kindly with the [whole] family of Rahab⁵¹ [because of her]. The opinion of our Rabbis is thus that Jethro did go along with the Israelites [in the wilderness]. Thus they said in the Sifre⁵², 81. The Sifre is to be distinguished from the Sifra, which is a work of a similar nature on the Book of Leviticus. The Sifra is also referred to as Torath Kohanim [literally: “the law of the priests”]. that [at the time they divided up the land], the Israelites gave him the most fertile part of Jericho, and they [Jethro’s descendants] used it until the Sanctuary was built four hundred and forty years later.⁵³ [It was then given as a substitute to him who gave up the land upon which the Sanctuary was to be built.] Rashi himself wrote this tradition in Seder Beha’alothcha.⁵⁴ Thus it is clear that Jethro returned to Moses, [as we have explained above, after he had returned to his land in the first year of the exodus]. In the Mechilta,⁵⁵ we also find: “Jethro said to Moses: ‘I am going to my land to convert the people of my country, for I shall bring them under the wings of Heaven.’ I might think that he merely went back and did not return; Scripture therefore says, And the children of the Kenite, Moses’ father-in-law, went up out of the city of palm-trees, etc.”⁵⁶

footnotes: ¹ Zebachim 116 a, and Mechilta in beginning of this Seder ² Verse 5. ³ They arrived before Mount Sinai on the first day of Sivan (further, 19:1), and they first journeyed from there on the twentieth day of the second month in the second year after the exodus (Numbers 10:11). They thus stayed there for twelve months less ten days. ² Verse 5. ⁴ Further, Verse 16. ⁵ Ibid. ⁶ Numbers 8:1 — 12:16. ⁷ Ibid. ⁸ Ibid. ⁵ Ibid. ⁹ I.e., the commentators. The proof is found in Ibn Ezra here. ¹⁰ Deuteronomy 1:6-7. ¹¹ Ibid. ¹² Ibid. ¹³ I Samuel 15:6, And Saul said unto the Kenites: Go, depart, get ye down from among the Amalekites, lest I destroy you with them; for ye showed kindness to all the children of Israel, when they came up out of Egypt ¹⁴ Deuteronomy 4:32-33. ¹⁵ Further, Verse 8. ¹⁶ Ibid. ¹⁷ Literally: “‘the stand’ (ma’amad ¹⁸ Deuteronomy 4:35-36. ¹⁷ Literally: “‘the stand’ (ma’amad ¹⁹ Mechilta here in Verse 1. On the word “Mechilta,” see Seder Bo ²⁰ Above, 17:8. ²¹ Verse 5. Now this verse clearly states that Jethro came to Moses, not in Rephidim, but to where he was camped before Mount Sinai. But the true meaning of the verse is that Mount Sinai, etc. ²² Above, 3:1. ²³ Ibid. ²⁴ Ibid. ²⁵ Numbers 33:12-14. See Ramban above, 16:1, where the same explanation is expounded briefly. Here, since it affects a major problem in the background - i.e., whether Jethro’s arrival occurred before or after the Giving of the Torah — Ramban discusses his explanation at greater length. ²⁶ Above, 17:1. ²⁷ Numbers 33:12. ²⁸ Ibid. ²⁹ And yet it says (above, 17:1) that they journeyed from the wilderness of Sin ³⁰ Genesis 21:32. See Ramban there (Vol. I, p. 274) that “the sense of the verse is that they [Abimelech and Phicol] returned to their city which was in the land of the Philistines.” Here too “the wilderness of Sin” includes Dophkah, Alush, and Rephidim. Thus, the sense of the verse, and they encamped in Rephidim ³¹ Verse 5. ³² Above, 3:1. ³³ Deuteronomy 1:6. ³⁴ Verse 6. ³⁵ Verse 7. ³⁴ Verse 6. ³⁶ But according to Ramban’s interpretation, the verses are in chronological order. First, as stated in Verse 5, Jethro arrived at the mount of G-d, and from there, as stated in Verse 6, he sent Moses — who was in Rephidim — the message: I thy father-in-law Jethro am coming to thee ³⁷ Above, 16:35. ³⁸ I have not found any source for this statement of Ramban that the journey from Rephidim to Sinai was accomplished in one day. ³⁹ Above, 17:5. ⁴⁰ Mechilta here on Verse 5. ²⁴ Ibid. ⁴¹ See above, 3:1. ⁴² Ibid. ⁴³ II Chronicles 6:7. ⁴⁴ Further, Verse 27. ⁴⁵ Numbers 10:11. ⁴⁶ Ibid. ⁴⁷ Ibid. ⁴⁸ Ibid. ⁴⁹ I Samuel 15:6. See above, Note 13. ⁵⁰ Jeremiah, Chapter 35. ⁵¹ Joshua 6:23. ⁵² The Sifre is a Tanaaitic Midrash on the Books of Numbers and Deuteronomy. The text quoted is in Beha’alothcha ⁵³ The building of the Temple was begun four hundred and eighty years after the exodus (I Kings 6:1). Subtract the forty years of the stay in the wilderness, and you have four hundred and forty. ⁵⁴ Numbers 10:32. ⁵⁵ Mechilta here on Verse 27. ⁵⁶ Judges 1:16.

ALL THAT G-D HAD DONE TO⁵⁷. Ramban first explains it as meaning “‘to’ Moses and ‘to’ Israel.” Hence he proceeds to mention the wonders that G-d did to Moses, etc. Further on, he will mention the explanation of Ibn Ezra, who interpreted the verse as meaning “‘for’ Moses and ‘for’ Israel.” MOSES, AND TO⁵⁷. Ramban first explains it as meaning “‘to’ Moses and ‘to’ Israel.” Hence he proceeds to mention the wonders that G-d did to Moses, etc. Further on, he will mention the explanation of Ibn Ezra, who interpreted the verse as meaning “‘for’ Moses and ‘for’ Israel.” ISRAEL HIS PEOPLE. The marvels He did for Moses were the kindness and goodness He wrought with him, i.e., that he should always be able to come before Pharaoh and not be afraid of him, and that he should inflict the plagues upon him until they went out from Egypt — he and the people with him — Moses being a king to them. And Rabbi ibn Ezra wrote, “l’Mosheh ul’Yisrael means ‘for Moses and Israel.’ The intent is with regard to the plagues and the drowning of Pharaoh” [which G-d wrought for the sake of Moses and Israel, His people]. And so it appears from the opinion of our Rabbis, who said:⁵⁸ “Moses was equal to Israel, and Israel to Moses.”⁵⁹ in the words l’Mosheh ul’Yisrael means “‘for’ Moses and ‘for’ Israel.” The Rabbis could then comment upon this that all the wonders were done for the sake of Moses alone or Israel alone, for Moses alone is equal in importance to Israel, and Israel alone to Moses. But if they interpreted the verse to mean “to Moses and to Israel,” the above statement is incongruous.

footnotes: ⁵⁷ The Hebrew reads: l’Mosheh ul’Yisrael ⁵⁷ The Hebrew reads: l’Mosheh ul’Yisrael ⁵⁸ Mechilta on this verse. ⁵⁹ Now this statement of the Rabbis can be understood only if the letter lamed

ALL THAT G-D HAD DONE… HOW THAT THE ETERNAL HAD BROUGHT ISRAEL OUT OF EGYPT. The reason [for the use of these two Divine Names] is that Scripture first mentions the Name Elokim (G-d) that Jethro knew from before, and then states that the Eternal had brought Israel out, for that was the Name that now came to be known through Moses and through which the signs were performed [before Pharaoh and Israel]

AFTER HE HAD SENT HER AWAY. Because Scripture had [previously] mentioned, And Moses took his wife and his sons… and he returned to the land of Egypt,⁶⁰ it became necessary to state here that she was in her father’s house, as Moses had sent her there. It is possible that Scripture is stating that Jethro took [Zipporah, Moses’s wife], to return her to him although he had sent her away. Having heard all that G-d had done for Moses,⁶⁰ he thought that it was now time for her to follow the king wherever he would go.

footnotes: ⁶⁰ Exodus 4:20. ⁶⁰ Verse 1.

AND HER TWO SONS; OF WHOM THE NAME OF THE ONE WAS GERSHOM. Even though this is not the place where [the narrative of] their birth is told, Scripture here explains the names of the two sons [of Moses — Gershom and Eliezer —] because there was no opportunity to mention the name of Eliezer at his birth, as I have explained in Seder V’eileh Shemoth.⁶¹ Here, Scripture wanted to mention the kindness that the Holy One, blessed be He, had shown to Moses, who was a stranger in a strange land. [When he named his second son], he gave thanks there to G-d for having delivered him from the sword of Pharaoh when he fled from before him,⁶², 2:15. [and for making him] now king over Israel, and [because] He drowned Pharaoh and his people in the sea. The sense of the expression for he said, I have been a stranger, etc. is connected with Moses, who is mentioned in the first verse, [and not with Jethro, who is mentioned in the second verse]. Similarly, the following verse, And the name of the other was Eliezer: for the G-d of my father was my help,⁶³ is connected with the expression for he said, [found in the verse before us. It thus reads: “And the name of the other was Eliezer; for he said: for the G-d, etc.”] There are many cases like that.

footnotes: ⁶¹ Above, 4:20. See Ramban there regarding why Eliezer was not named at that time. Gershom’s name, on the other hand, is mentioned in 2:22. ⁶² Ibid. ⁶³ Verse 4.

AND HE SAID UNTO MOSES: ‘I THY FATHER-IN-LAW JETHRO AM COMING UNTO THEE.’ He sent him the message in a letter in which [the above words] were written. A messenger, [as Rashi would have it], could not say, I thy father-in-law. Instead, he would say, “Behold, Jethro your father-in-law is coming to you.” It is also not possible that Jethro told him so mouth to mouth, for in that case he would have said, “Behold, I have come to you.” Besides, it is not customary in such instances for the speaker to mention his name: “I, such and such a person,” for upon seeing him, he would recognize him. A similar case is the verse: Then Huram the King of Tyre said⁶⁴ in writing, which he sent to Solomon.⁶⁵

footnotes: ⁶⁴ Thus the word “said” can clearly apply to “saying in writing.” ⁶⁵ II Chronicles 2:10.

BLESSED BE THE ETERNAL, WHO HATH DELIVERED YOU OUT OF THE HAND OF THE EGYPTIANS, AND OUT OF THE HAND OF PHARAOH; WHO HATH DELIVERED THE PEOPLE FROM UNDER THE HAND OF THE EGYPTIANS.⁶⁶ mentioned twice? Why does Jethro first address himself directly to the people, saying, Who hath delivered you, etc., and then speaks of them in the third person, saying, Who hath delivered the people, etc.? Ramban first presents his interpretation, followed by that of Ibn Ezra. “He has done a great miracle for you in that Pharaoh and his people did not kill you, for it was on account of you that great plagues came upon them in their land.” This miracle was particularly great as far as Moses was concerned [because he frequently came to Pharaoh, as explained above at the end of Verse 1]. Therefore Jethro mentioned him [specifically] in the second person, together with everybody, saying, Who hath delivered you, meaning “you [Moses], and the people.” And He did another miracle: Who hath delivered the people from under the hand of the Egyptians, since they were in Egypt and they went out of there to everlasting freedom. Rabbi Abraham ibn Ezra said that Jethro first blessed G-d, Who hath delivered you, meaning Moses and Aaron, through whom the plagues came upon Pharaoh and the Egyptians. Afterwards, he blessed Him for how He hath delivered the people from under the hand of the Egyptians in Egypt and at the sea.

footnotes: ⁶⁶ The text presents these difficulties: Why is the hand of the Egyptians

FOR IT IS IN THE THING THAT ‘ZADU’ UPON THEM. The meaning of this is that in the matter wherein the Egyptians premeditated⁶⁷ on the basis of zadon (premeditated, conscious sin), as is explained further in the text. [their wickedness] against Israel, I [Jethro] now know that the Eternal is greater than all gods. And the purport thereof is as follows: Due to the fact that G-d had decreed upon Israel, and they shall enslave them, and they should afflict them,⁶⁸ there would have been no great punishment meted out to the Egyptians. But they acted presumptuously against them, and intended to eradicate them from the world, just as they said, Come, let us deal wisely with them, lest they multiply.⁶⁹ Pharaoh commanded the midwives to kill the male children,⁷⁰, Verse 16. and he decreed upon [all his people, saying], Every son that is born [unto the Israelites] ye shall cast into the river.⁷¹, Verse 22. It was due to this that there came upon the Egyptians the kind of punishment which utterly destroyed them. It is this principle which is expressed in His words, And also that nation that made slaves of them will I judge,⁷² as I have explained.⁷³ (Vol. I, pp. 203-205.) Now G-d saw their intentions, and He took vengeance upon them for the wickedness of their hearts. And thus does Scripture say again, And Thou didst show signs and wonders upon Pharaoh… for Thou knowest that they dealt insolently against them,⁷⁴ for the punishment was because of the wicked plans they devised to carry out against the Israelites. Thus the Eternal looketh on the heart,⁷⁵ and executeth justice for the oppressed,⁷⁶ avengeth and is full of wrath,⁷⁷ and no one can deter Him. Now Onkelos translated [the above Scriptural expression] thus: “for by that very thing with which the Egyptians thought to judge Israel, they themselves were judged.” By this rendition, Onkelos meant to say that their punishment came because of the drowning of the [Hebrew] children in the river, which was not part of the Divine decree, and they shall enslave them, and they shall afflict them.⁶⁸ Therefore, He destroyed them by water.

footnotes: ⁶⁷ Ramban thus explains the word zadu ⁶⁸ Genesis 15:13. ⁶⁹ Exodus 1:10. ⁷⁰ Ibid. ⁷¹ Ibid. ⁷² Genesis 15:14. ⁷³ Ibid. ⁷⁴ Nehemiah 9:10. ⁷⁵ I Samuel 16:7. ⁷⁶ Psalms 146:7. ⁷⁷ Nahum 1:2. ⁶⁸ Genesis 15:13.

AND JETHRO, MOSES’ FATHER-IN-LAW, TOOK A BURNT-OFFERING AND SACRIFICES FOR G-D. All this took place before they came to Mount Sinai.⁷⁸, where Ramban develops at length his explanation that Jethro, having arrived at the mount of G-d, sent a messenger to Moses in Rephidim, informing him of his arrival. Moses thereupon went out to meet him and brought him to Rephidim, where this feast took place. It was thus before Israel’s arrival at Mount Sinai that all this took place. It is also possible to explain that Scripture arranged the entire narrative of Jethro [in one section] even though this particular event occurred after he had stayed with the Israelites a long time and, in the meantime, became converted through circumcision, immersion, and the sprinkling of the blood of a sacrifice, according to the law.⁷⁹, i.e., of the Passover-offering (above, 12:48). Immersion is mentioned further (19:10), and so is the bringing of a sacrifice (24:5). At the time of the Sanctuary, immersion and a sacrifice were required of a female proselyte. Nowadays, immersion alone is the prerequisite to her entrance into the covenant. See Rambam, Mishneh Torah, Hilchoth Isueri Biah, Chapter 13, for further eludication of these principles. See also Ramban further, 19:10.

footnotes: ⁷⁸ See above at the beginning of this Seder ⁷⁹ Kerithoth 9a. When the Sanctuary or Tabernacle was in existence, a proselyte entered into the covenant with G-d by means of circumcision, immersion, and the sprinkling of the blood of a sacrifice. Since the destruction of the Sanctuary, only circumcision and immersion are required. These three things were all present at the Giving of the Torah. Circumcision was performed already in Egypt, as is evidenced by the verse, and no uncircumcised person shall eat thereof

AND AARON CAME, AND ALL THE ELDERS OF ISRAEL, TO EAT BREAD. That is, with Jethro in the day of his espousals,⁸⁰ [i.e., in the day of his entrance into the covenant with G-d], for he was then as a newly-circumcised child.

footnotes: ⁸⁰ Song of Songs 3:11.

AND IT CAME TO PASS ON THE MORROW, i.e., on the morrow of the day on which they held the above-mentioned [feast], THAT MOSES SAT TO JUDGE THE PEOPLE. In the Mechilta, the Rabbis have said:⁸¹ “On the morrow. That is, on the morrow after the Day of the Atonement.” Now the intent of the Rabbis was not that on the morrow alludes to the Day of Atonement, for Scripture has not mentioned the Day of Atonement at all that it should now refer to it by saying on the morrow thereof. Nor is the term on the morrow to be understood literally, [i.e., the day after the Day of Atonement], for they did not eat on the Day of Atonement, that is, if they observed such a day in the first year before they were commanded concerning it.⁸² Moreover, it was on the Day of Atonement that the second Tablets of the Law were given. On the following day, Moses came and he spoke to the children of Israel, and he gave them in commandment all that the Eternal had spoken with him in Mount Sinai.⁸³ It thus could not have been a day on which he sat to judge the people, when the people stood about him from the morning unto the evening. It is also impossible to say that this was on the morrow of the Day of Atonement of the second year, for after the Israelites journeyed [from Sinai on the twentieth day of Iyar in the second year (Numbers 10:11)], Hobab [i.e., Jethro], said, I will depart to mine own land, and to my kindred.⁸⁴ Rather, the intent of this Beraitha, [i.e., the Mechilta quoted above, “on the morrow after the Day of Atonement”], is that it was some day after the Day of Atonement, since Moses had no free day on which to sit in judgment from the day they came to Mount Sinai until after the Day of Atonement of that first year.⁸⁵

footnotes: ⁸¹ Mechilta on the verse here. ⁸² “It is impossible to say that they observed the Fast of the Atonement in that first year, since the people were not commanded therein until Moses came down from Mount Sinai for the third time, which was on the Day of Atonement itself” (Mizrachi). ⁸³ Further, 34:32. ⁸⁴ Numbers 10:30. And even according to what Ramban has written above on Verse 1, i.e., that Jethro listened to Moses’ plea to stay with Israel and he did not leave them, it is nevertheless obvious that at that time, he intended to leave them. The narrative contained in this section concerning Jethro’s advice to Moses on the delegation of power in the administration of justice, could thus logically not have taken place on the morrow after the Day of Atonement in the second year, some four and a half months after they journeyed from Mount Sinai (Kur Zahab). ⁸⁵ Immediately after the Torah was given on the sixth day of Sivan, Moses ascended the mountain and remained there for forty days. When he descended on the seventeenth of Tammuz and found the people worshipping the golden calf, he broke the Tablets. On the next day, he again ascended the mountain to pray for G-d’s forgiveness, and stayed there forty days, which terminated on the twenty-ninth day of Ab. On the following day, he was told to come up to the mountain to receive the second Tablets. He again spent forty days there. Consequently, this forty-day period terminated on the tenth of Tishri, which is the Day of Atonement. Thus, from the time the Torah was given till after the Day of Atonement in the first year, Moses had no free day on which to sit in judgment, as is described in this section of the Torah. For the sources on the above dates, see Rashi here, and in more detail, further, 33:11, and Deuteronomy 9:18.

Scripture says, a burnt-offering and sacrifices to G-d,⁸⁶ because Jethro did not yet know the Eternal. It was Moses who said, all that the Eternal had done unto Pharaoh and to the Egyptians for Israel’s sake… and how the Eternal delivered them,⁸⁷, Verse 8. but Jethro sacrificed to Elokim (G-d). You will not find this concerning any of the sacrifices in Torath Kohanim (the law of the priests) [i.e., the Book of Leviticus], as I will explain with the help of G-d.⁸⁸ Similarly, Because the people come unto me to inquire of G-d… and I make them know the statutes of G-d,⁸⁹ are the words of Moses to his father-in-law, [who did not yet know the Eternal]. It is possible that Moses spoke to him thus, [using the name Elokim and not the Tetragrammaton], because of the verse which states, for the judgment is G-d’s,⁹⁰ just as our Rabbis always mention:⁹¹ “Elokim (G-d): this is the attribute of justice.”

footnotes: ⁸⁶ Above Verse 12. ⁸⁷ Ibid. ⁸⁸ Leviticus 1:9. ⁸⁹ Further. Verses 15-16. ⁹⁰ Deuteronomy 1:17. ⁹¹ Bereshith Rabbah 73:2.

FOR THE PEOPLE COME UNTO ME TO INQUIRE OF G-D. Moses answered his father-in-law: “They must stand about me a great part of the day, for they come before me for many things. Because the people come unto me to inquire of G-d, that is, to pray for their sick, and to inform them of the whereabouts of what they have lost,” this being “the inquiring of G-d.” And thus the people did with the [later] prophets, just as it is said, In former times in Israel, when a man went to inquire of G-d, thus he said: Come and let us go to the seer.⁹² Similarly, *Go meet the man of G-d, and inquire of the Eternal by him, saying: Shall I recover from this sickness?*⁹³ meaning that the prophet should pray for his recovery and that he should inform him if his prayer was accepted. This is also the meaning of the verse, and she [Rebekah] went to inquire of the Eternal,⁹⁴ as I have explained there. “Moreover,” [Moses continued], “I adjudicate matters between them, when they have a matter, it cometh unto me, and I judge.⁹⁵ And I also teach them Torah, and I make them know the statutes of G-d and His laws.”⁹⁵

footnotes: ⁹² I Samuel 9:9. The matter there concerned the finding of Saul’s lost asses. The prophet was Samuel. ⁹³ II Kings 8:8. The speaker is Ben-hadad, king of Aram, and he is sending Hazael to the prophet Elisha, who had come to Damascus. ⁹⁴ Genesis 25:22 (Vol. I, p. 316). ⁹⁵ Verse 16. ⁹⁵ Verse 16.

AND G-D BE WITH THEE. “I.e., in this counsel. Jethro said to Moses, ‘Go and consult with the Almighty.’” Thus Rashi’s language. And Rabbi Abraham ibn Ezra wrote: “‘Listen to me, and G-d will help you to succeed as I have counselled you.’ Further, however, Jethro said, ‘If thou shalt do this thing, and G-d command thee so,⁹⁶ which means ‘if you will do this thing — i.e., that you will consult with the Almighty — and He will command you to do it, then you will be able to endure.’ And there is no doubt that Moses did so” [i.e., he first consulted with G-d and received His sanction and then proceeded to make this arrangement].

footnotes: ⁹⁶ Verse 23.

BE THOU FOR THE PEOPLE ‘MUL’ G-D. That is, “‘before’ G-d.” Jethro told Moses, “Be thou their intercessor before G-d, to pray to Him.” This is like the verse, I call by day; I cry in the night before Thee.⁹⁷

footnotes: ⁹⁷ Psalms 88:2.

AND BRING THOU THE CAUSES — namely, which they will ask — UNTO G-D. Jethro conceded the first matter that Moses had said, i.e., Because the people come unto me to inquire of G-d.⁹⁸ It is possible that in this too there was counselling on his part. Jethro would thus be saying: “Be thou for the people before G-d, to sit in the Tent of Meeting before Him, ready to inquire of Him [on the matters they bring to you]. And this should not be at the place where you sit in judgment [to adjudicate their disputes].”

footnotes: ⁹⁸ Above, Verse 15.

AND THOU SHALT TEACH THEM THE STATUTES AND THE LAWS, AND SHALT SHOW THEM THE WAY WHEREIN THEY MUST WALK. That is, “according to the law and the commandment with which you will strongly admonish them, and you will teach the law and the commandment.” Thus Jethro also conceded to Moses on this matter, of which he had said, and I make them know the statutes of G-d, and His laws.⁹⁸ In this too there was counsel [on the part of Jethro], i.e., that Moses should strongly admonish them and warn them of the commandments and [Divine] punishments [in case of transgression], since he himself would not be involved in the execution of the law. “But in matters of judgment whereof you said, and I judge between a man and his neighbor,⁹⁸ designate judges to act with you, for the thing is too heavy for thee.⁹⁹ That is, the judging of disputes between them is heavier than all, and it would be good for you and for them to make it easier for you and they shall bear the burden with thee.”¹⁰⁰ Now it is known that Moses had officers in charge of the people. [It was the duty of these officers] to bring before him the persons against whom claims had been made and to force them to comply with the verdict of the judges. He assigned many of these officers as these judges. This is why Moses said in Deuteronomy, and I made them heads over you, captains of thousands… and officers, tribe by tribe.¹⁰¹ There was no need to mention them here since their appointment was not part of Jethro’s counsel.

footnotes: ⁹⁸ Above, Verse 16. ⁹⁸ Above, Verse 16. ⁹⁹ Verse 18. ¹⁰⁰ Verse 22. The purport of Jethro’s counsel to Moses, according to Ramban, was thus: “You are indeed correct in not delegating to others the inquiry of G-d on all matters they desire. So also in the matter of instructing the people in G-d’s laws. But in judging their disputes, add other judges to join with you.” ¹⁰¹ Deuteronomy 1:15.

MEN OF ‘CHAYIL.’ This means men who are capable of leading a great multitude of people. Every assembly and gathering is called chayil, and it does not apply only to soldiers going forth to war. Thus it is said [of the dry bones that Ezekiel resurrected], a great ‘chayil’ (host).¹⁰² Of the locusts it is said, My great ‘chayil’ (army).¹⁰³ Of wealth it is stated, *My power and the might of my hand hath gotten this ‘chayil’ (wealth);*¹⁰⁴ they carry upon the shoulders of young asses ‘chayaleihem’ (their riches).¹⁰⁵ Of fruits it is said, the fig-tree and the vine do yield ‘cheilam’ (their strength).¹⁰⁶ Thus an ish chayil in the administration of justice is one who is wise, alert, and fair; in war, an ish chayil is one who is strong, alert, and who knows the art of arraying forces in battle. A woman also is an *eisheth chayil (a woman of valor)*¹⁰⁷ when she is alert and knows how to conduct the management of a home. Jethro thus spoke in general and in particular. [In general], he told Moses to select people with powers of leadership in the administration of justice for this great people. In particular, they should be such as fear G-d, men of truth, hating unjust gain, for it is impossible for them to be “men of chayil” in judgment, without these qualities. It was not necessary for him to mention that they must be wise and understanding, for it is clear that these qualities are included in the term “men of chayil.” Further on, when it says, *And Moses chose men of ‘chayil,’*¹⁰⁸ everything is already included — i.e., that they were G-d-fearing, men who hated unjust gain, wise and understanding. Moreover, Scripture says [that Moses chose them] out of all Israel,¹⁰⁸ which means [that they were] the preferred of all Israel, being the ones who have all of these qualities. Since Scripture states that he chose them out of all Israel,¹⁰⁸ it is already stating that they were chosen in preference to all, for it is known that the better ones in Israel possess all good qualities. Jethro, however, not being familiar with them, found it necessary to explain in detail [that they be G-d-fearing, men of truth, etc.] Some scholars¹⁰⁹. explain anshei chayil as men of physical strength and zeal, such as have ability to stand in the king’s palace.¹¹⁰ Similarly, eisheth chayil¹⁰⁷ is a woman of strength and industry in the work of the home, as Scripture explains there in that section.¹¹¹ Likewise, *Make them wander to and fro ‘b’cheilcha,’*¹¹² which means “by Thy power.” Also, Neither doth it, [i.e., the horse], *afford escape by its great ‘cheilo,’*¹¹³, 33:17. [which means “by its great strength”]. The word [chayil] is associated with the Aramaic, as is evidenced by the [Hebrew] expression, ‘yesh l’eil yadi’ (It is in the power of my hand),¹¹⁴ which is rendered in the Targum: “there is cheila in my hand.” And further on it says, And Moses chose men of ‘chayil’ out of all Israel,¹⁰⁸ which means the preferred ones of the entire nation and all qualities are included, as I have explained.

footnotes: ¹⁰² Ezekiel 37:10. ¹⁰³ Joel 2:25. ¹⁰⁴ Deuteronomy 8:17. ¹⁰⁵ Isaiah 30:6. ¹⁰⁶ Joel 2:22. ¹⁰⁷ Proverbs 31:10. ¹⁰⁸ Further, Verse 25. ¹⁰⁸ Further, Verse 25. ¹⁰⁸ Further, Verse 25. ¹⁰⁹ Ibn Ezra here. Also, R’dak in Sefer Hashorashim, on the root chayil ¹¹⁰ Daniel 1:4. ¹⁰⁷ Proverbs 31:10. ¹¹¹ Proverbs 31:10-31. ¹¹² Psalms 59:12. ¹¹³ Ibid. ¹¹⁴ Genesis 31:29. ¹⁰⁸ Further, Verse 25.

HATING UNJUST GAIN. “Men who disdain their own money in a law-suit, just as we say:¹¹⁵ ‘Any judge from whom money is collected by a judgment is not qualified as a judge.’” Thus Rashi’s language. By this, Rashi meant to explain that they disdain all money which they know can be collected from them by law, and return it themselves even though it is truly theirs, such as the case wherein one bought a slave without witnesses,¹¹⁶ or a similar example. But the text in the Mechilta is not so, [i.e., as Rashi commented]. Rather, this is the way it is taught there:¹¹⁷ “‘Hating unjust gain. I.e., those who, when sitting in judgment, disdain to accept money.’ These are the words of Rabbi Yehoshua. Rabbi Eleazar of Modi’im says: ‘Hating unjust gain. I. e., those who disdain their own money. If they disdain their own money, how much more will they despise the money of their friends!’” The explanation [of this text of the Mechilta] is that Rabbi Yehoshua interprets the expression hating ‘botza’ as meaning “hating bribery,” the usage of the word [betza] being similar to: *Every one is greedy for ‘botza’ (gain);*¹¹⁸ Each one ‘l’bitzo’ (to his gain), one and all.¹¹⁹ Rabbi Eleazar of Modi’im explained that hating ‘botza’ means that they despise abundance of money and have no desire to increase their silver and gold, something like the verse, If I rejoiced because my wealth was great, and because my hand had gotten much.¹²⁰ Money [or profit] is called betza [in Hebrew]: *What ‘betza’ (profit) is it if we slay our brother?*¹²¹ *Is it any ‘betza’ (gain) to Him, that thou makest thy ways blameless?*¹²² And thou shalt devote ‘bitz’am (their gain) unto the Eternal, and their substance unto the Lord of the whole earth.¹²³ Again, I have seen in the Yelamdeinu:¹²⁴ 17. For the name Yelamdeinu, see Seder Bo, Note 196. “Hating unjust gain [means] those who disdain their own money, and needless to say, they disdain the money of others. They are the ones who say, ‘Even if this man will burn my stack, even if he will destroy my plants, I will render judgment correctly.’” This is the intent of Rabbi Eleazar of Modi’im, who said that they disdain their own money, meaning that they pay no regard to their property when sitting in judgment, that is, if they will suffer a loss of money on account of it. Moses further admonished them on this, saying, Ye shall not be afraid of the face of any man.¹²⁵ [Thus according to the Yelamdeinu], betza means money, as I have explained. Onkelos rendered it: “those who hate to receive money.” But the word “money,” [as Onkelos uses it], does not mean a bribe, [which of course is forbidden in itself]. It means rather that they should never accept money from people as a gift or loan, so that they should show them no favoritism at the time of judgment. It is similar to what the Rabbis have said:¹²⁶ “A judge who is in the habit of borrowing things [from his neighbors] is forbidden to act as judge in a law-suit involving them.” In line with the plain meaning of Scripture, men of truth, hating ‘botza’, means those who love the truth and hate “oppression.” When they see oppression and violence, they cannot tolerate them, their whole desire being only to deliver the spoiled out of the hand of the oppressor.¹²⁷

footnotes: ¹¹⁵ Baba Bathra 58b. ¹¹⁶ And the owner comes to reclaim him. Now even though the slave is rightfully the buyer’s, the latter knows that because he has no witnesses who can attest to the sale, the original owner will regain possession of the slave in a law-suit. The buyer therefore voluntarily returns the slave to the original owner. See my Hebrew commentary, p. 381, as to why Ramban mentioned such a specific case. ¹¹⁷ Mechilta on the verse here. ¹¹⁸ Jeremiah 6:13. ¹¹⁹ Isaiah 56:11. ¹²⁰ Job 31:25. ¹²¹ Genesis 37:26. ¹²² Job 22:3. ¹²³ Micah 4:13. ¹²⁴ See Sifre, Devarim ¹²⁵ Deuteronomy 1:17. ¹²⁶ Kethuboth 105b. ¹²⁷ Jeremiah 21:12.

AND LET THEM JUDGE THE PEOPLE AT ALL TIMES. The meaning thereof is that “when there will be many judges available, the oppressed one will go to the judge at any time he desires and he will find him ready [to listen to his grievance]. He cannot come near you [i.e., Moses] at any time because of the great multitude of people before you and on account of your many preoccupations. The result of this is that many of them will rather tolerate the violence committed against them because they have no opportunity to tell it to you. They do not want to abandon their work and affairs to wait for a free moment when they will be able to approach you.” This is the sense of the expression, each one shall go to his place in peace.¹²⁸ At present, because they cannot come near for judgment at all times, they will not rest in peace, since this opens a door for unjust people to commit violence and for oppressors to cause contention. And the meaning of the expression to his place¹²⁸ is that to whatever place they will come, [they will live in peace] as long as they are in the camp in the wilderness. From the language, And let them judge the people ‘at all times,’ our Rabbis have derived the principle¹²⁹ that in civil cases, the verdict may be reached even during the night,¹³⁰, 32 a). The trial itself, in both capital and non-capital cases, must be held during the daytime (ibid.) since it does not say here, “[and let them judge the people] the whole day.”

footnotes: ¹²⁸ Verse 23. ¹²⁸ Verse 23. ¹²⁹ Sanhedrin 34b. ¹³⁰ In capital cases, the verdict must be reached during the daytime (ibid.