Tanach
Shemot 18 שמות י״ח
Part of: YitroYitro, Aliyah 1Yitro, Aliyah 2Yitro, Aliyah 3Petuchah, Exodus 18:1
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וַיִּשְׁמַע יִתְרוֹ כֹהֵן מִדְיָן חֹתֵן מֹשֶׁה אֵת כׇּל־אֲשֶׁר עָשָׂה אֱלֹהִים לְמֹשֶׁה וּלְיִשְׂרָאֵל עַמּוֹ כִּֽי־הוֹצִיא יְהֹוָה אֶת־יִשְׂרָאֵל מִמִּצְרָֽיִם׃
Yisro heard—priest of Midian, Moshe’s father-in-law—about all that Elohim had done for Moshe and for His people Yisrael, that Adonoy brought Yisrael out of Egypt.
Yisro heard—priest of Midian, Moshe’s father-in-law—about all that Elohim had done for Moshe and for His people Yisrael, that Adonoy brought Yisrael out of Egypt.
Rashi
יתרו. שבע שמות נקראו לו, רעואל, יתר, יתרו, חובב, חבר, קיני, פוטיאל, (מכילתא יתרו פ"א). תר, ע"ש שֶׁיֶּתֶר פרשה אחת בתורה, ואתה תחזה. יתרו, לכשנתגייר וקיים המצות, הוסיפו לו אות אחת על שמו. חובב, שחבב את התורה, וחובב הוא יתרו שנאמר מִבְּנֵי חֹבָב חֹתֵן משֶׁה (שופטים ד, יא). ויש אומרים רעואל אביו של יתרו היה, ומהו אומר וַתָּבֹאנָה אֶל רְעוּאֵל אֲבִיהֶן (שמות ב, יח), שהתינוקות קורין לאבי אביהן אבא. בספרי (בהעלותך עח):
Yisro. He was called by seven names: Re’uel, Yeser, Yisro, Chovov, Chever, Keini, Putiel. [He was called] יֶתֶר, (שֶׁיִתֵּר) because he was the cause of an additional parsha in the Torah: [viz.,] וְאַתָּה תֶחֶזֶה — “You must seek out.” [He was called] יִתְרוֹ for when he became a proselyte and fulfilled the mitzvos a letter was added to his name. [He was called] חוֹבֵב (שֶׁחִבֵּב) because he showed love for the Torah. [The proof that] Chovov is Yisro is: for it is said: “...of the sons of Chovov, Moshe’s father-in-law.” Others say that Re’uel was [actually] Yisro’s father. Then why does it say: “They (Yisro’s daughters) came to their father, Re’uel?” This is because children call their grandfather, “father.” This is from Sifrei (Beha’aloscho 10, 29).
חותן משה. כאן היה יתרו מתכבד במשה, אני חותן המלך, ולשעבר היה משה תולה הגדולה בחמיו, שנאמר וַיָשָׁב אֶל יֶתֶר חֹתְנֹו (מכילתא שם):
Moshe’s father-in-law. Here Yisro prides himself with Moshe, [as if to say:] “I am the king’s father-in-law,” whereas, in the past, Moshe would attribute the greatness [he attained] to his father-in-law, as it is said: “He returned to Yeser, his father-in-law.”
למשה ולישראל. שָׁקוּל משה כנגד כל ישראל:
For Moshe and [for his people] Yisrael. Moshe is equal to all of Yisrael.
את כל אשר עשה. להם בירידת המן, ובבאר, ובעמלק:
About all that [Elokim] had done — for them, with the coming down of the manna, with “the well,” and with [the war of] Amaleik.
כי הוציא ה' וגו'. זו גדולה על כולם (מכילתא שם):
That Adonoy brought out, etc. This being the greatest [miracle] of them all.
וַיִּקַּח יִתְרוֹ חֹתֵן מֹשֶׁה אֶת־צִפֹּרָה אֵשֶׁת מֹשֶׁה אַחַר שִׁלּוּחֶֽיהָ׃
Moshe’s father-in-law, Yisro took Moshe’s wife, Tzipporah, after he had sent her back [home],
Moshe’s father-in-law, Yisro took Moshe’s wife, Tzipporah, after he had sent her back [home],
Rashi
אחר שלוחיה. כשאמר לו הקב"ה במדין, לֵךְ שֻב מִצְרָים, וַיִקַּח מֹשֶה אֶת אִשְתֹּו וְאֶת בָּנָיו וגו' (שמות ד, יט—כ), ויצא אהרן לקראתו ויפגשהו בהר האלהים, אמר לו מי הם הללו, אמר לו זו היא אשתי שנשאתי במדין ואלו בני, אמר לו והיכן אתה מוליכן, אמר לו למצרים, אמר לו על הראשונים אנו מצטערים ואתה בא להוסיף עליהם, אמר לה לכי אל בית אביך, נטלה שני בניה והלכה לה:
After he had sent her back. When God said to him (Moshe) in Midian: “‘Go and return to Egypt,’ Moshe took his wife and children, etc.” “Aharon went out towards him and met up with him at the Mountain of God.” He (Aharon) said to him (Moshe), “Who are these?” He replied to him, “This is my wife whom I married in Midian and these are my children.” He (Aharon) said to him, “And where are you taking them?” “To Egypt,” he answered him. “We grieve for the earlier [enslaved] ones,” he said, “and now you come to add to their numbers!” [Whereupon] he (Moshe) said to her (Tziporah), “Go to your father’s house.” She then took her two sons and left.
וְאֵת שְׁנֵי בָנֶיהָ אֲשֶׁר שֵׁם הָֽאֶחָד גֵּֽרְשֹׁם כִּי אָמַר גֵּר הָיִיתִי בְּאֶרֶץ נׇכְרִיָּֽה׃
along with her two sons. The name of one was Gershom, because he [Moshe] had said, “I was a stranger in an alien land.”
along with her two sons. The name of one was Gershom, because he [Moshe] had said, “I was a stranger in an alien land.”
וְשֵׁם הָאֶחָד אֱלִיעֶזֶר כִּֽי־אֱלֹהֵי אָבִי בְּעֶזְרִי וַיַּצִּלֵנִי מֵחֶרֶב פַּרְעֹֽה׃
The name of the [other] one was Eliezer, because the God of my father was my help, and rescued me from the sword of Pharaoh.
The name of the [other] one was Eliezer, because the God of my father was my help, and rescued me from the sword of Pharaoh.
Rashi
ויצלני מחרב פרעה. כשגילו דתן ואבירם על דבר המצרי, ובקש להרוג את משה, נעשה צוארו כעמוד של שיש (שמו"ר א, לו):
And rescued me from the sword of Pharaoh. When Dosson and Avirom revealed the matter of the Egyptian [to Pharaoh] and he (Pharaoh) attempted to kill Moshe [by the sword], his neck became as a pillar of marble.
וַיָּבֹא יִתְרוֹ חֹתֵן מֹשֶׁה וּבָנָיו וְאִשְׁתּוֹ אֶל־מֹשֶׁה אֶל־הַמִּדְבָּר אֲשֶׁר־הוּא חֹנֶה שָׁם הַר הָאֱלֹהִֽים׃
Moshe’s father-in-law, Yisro came, along with his [Moshe’s] sons, and wife, to Moshe, to the desert where he was camped near the mountain of God.
Moshe’s father-in-law, Yisro came, along with his [Moshe’s] sons, and wife, to Moshe, to the desert where he was camped near the mountain of God.
Rashi
אל המדבר. אף אנו יודעים שבמדבר היה, אלא בשבחו של יתרו דִּבֶּר הכתוב, שהיה יושב בכבודו של עולם, ונדבו לבו לצאת אל המדבר מקום תהו, לשמוע דברי תורה:
To the desert. We already know of our own account that he was in the desert! But it is in the praise of Yisro that Scripture speaks: for he was living amidst worldwide honor and yet his heart inspired him to go out into the desert, a desolate place, for the purpose of hearing words of Torah.
וַיֹּאמֶר אֶל־מֹשֶׁה אֲנִי חֹתֶנְךָ יִתְרוֹ בָּא אֵלֶיךָ וְאִשְׁתְּךָ וּשְׁנֵי בָנֶיהָ עִמָּֽהּ׃
He said to Moshe, “I, your father-in-law, Yisro, am coming to you along with your wife; her two sons are with her.”
He said to Moshe, “I, your father-in-law, Yisro, am coming to you along with your wife; her two sons are with her.”
Rashi
ויאמר אל משה. ע"י שליח:
He said to Moshe — through a messenger.
אני חתנך יתרו וגו'. אם אין אתה יוצא בגיני צא בגין אשתך, ואם אין אתה יוצא בגין אשתך צא בגין שני בניה (מכילתא שם):
I, your father-in-law, Yisro, etc. [He meant:] “If you do not want to go out on account of me, go out on account of your wife, and if you do not want to go out on account of your wife, go out on account of her two sons.
וַיֵּצֵא מֹשֶׁה לִקְרַאת חֹֽתְנוֹ וַיִּשְׁתַּחוּ וַיִּשַּׁק־לוֹ וַיִּשְׁאֲלוּ אִישׁ־לְרֵעֵהוּ לְשָׁלוֹם וַיָּבֹאוּ הָאֹֽהֱלָה׃
Moshe went out to greet his father-in-law. He prostrated himself and [then] kissed him. They asked after each other’s well being, and went into the tent.
Moshe went out to greet his father-in-law. He prostrated himself and [then] kissed him. They asked after each other’s well being, and went into the tent.
Rashi
ויצא משה. כבוד גדול נתכבד יתרו באותה שעה, כיון שיצא משה, יצא אהרן נדב ואביהוא, ומי הוא שראה את אלו יוצאין ולא יצא:
Moshe went out. Yisro was greatly honored at that moment. Once Moshe went out, Aharon, Nadav and Avihu went out [as well]. And who would see these [great men] go out and not go out [with them].
וישתחו וישק לו. איני יודע מי השתחוה למי, כשהוא אומר איש לרעהו, מי הקרוי איש, זה משה, שנאמר וְהָאִישׁ משֶׁה (מכילתא שם):
He prostrated himself and [then] kissed him. I cannot tell [from these words] who prostrated himself before whom. But, when [later in the verse] it states: אִישׁ לְרֵעֵהוּ — [lit.:] “A man to his friend” — who is referred to as אִישׁ? That is Moshe, as is written: וְהָאִישׁ משֶׁה — “The man Moshe.”
וַיְסַפֵּר מֹשֶׁה לְחֹתְנוֹ אֵת כׇּל־אֲשֶׁר עָשָׂה יְהֹוָה לְפַרְעֹה וּלְמִצְרַיִם עַל אוֹדֹת יִשְׂרָאֵל אֵת כׇּל־הַתְּלָאָה אֲשֶׁר מְצָאָתַם בַּדֶּרֶךְ וַיַּצִּלֵם יְהֹוָֽה׃
Moshe told his father-in-law all that Adonoy had done to Pharaoh and to Egypt for the sake of Yisrael; including all the hardship that had befallen them on the way, and [how] Adonoy had rescued them.
Moshe told his father-in-law all that Adonoy had done to Pharaoh and to Egypt for the sake of Yisrael; including all the hardship that had befallen them on the way, and [how] Adonoy had rescued them.
Rashi
ויספר משה לחותנו. למשוך את לבו לקרבו לתורה (מכילתא שם):
Moshe told his father-in-law — in order to draw his heart to bring him closer to the Torah.
את כל התלאה. שעל הים ושל עמלק (מכילתא שם):
All the hardship — [that they suffered] at the [Reed] Sea, and [at the hands of] Amaleik.
התלאה. למ"ד אל"ף מן היסוד של תיבה, והתי"ו הוא תיקון ויסוד הנופל ממנו לפרקים, וכן תרומה, תנופה, תקומה, תנואה:
הַתְּלָאָה (the hardship). The letters ל' and א' are part of the basic letters of the word. The letter ת' is both formative and basic and is sometimes omitted from it. Similar are the words: תְּרוּמָה, תְּנוּפָה, תְּקוּמָה, תְּנוּאָה .
וַיִּחַדְּ יִתְרוֹ עַל כׇּל־הַטּוֹבָה אֲשֶׁר־עָשָׂה יְהֹוָה לְיִשְׂרָאֵל אֲשֶׁר הִצִּילוֹ מִיַּד מִצְרָֽיִם׃
Yisro rejoiced over all the good that Adonoy had done for Yisrael; that He had rescued them from the hand of Egypt.
Yisro rejoiced over all the good that Adonoy had done for Yisrael; that He had rescued them from the hand of Egypt.
Rashi
ויחד יתרו. וישמח יתרו, זהו פשוטו. ומדרש אגדה, נעשה בשרו חדודין חדודין, מיצר על אבוד מצרים, היינו דאמרי אינשי, גיורא עד עשרה דרי לא תבזי ארמאה באפיה (סנהדרין צד.):
Yisro rejoiced. [וַיִּחַד יִתְרוֹ means:] “And Yisro rejoiced.” That is its plain meaning. However, there is a Midrash Aggadah: His flesh had (חִדּוּדִין) sharp stinging sensations. He was grieved by the destruction of Egypt. This is what is meant when people say: “A proselyte even up to ten generations [later] — do not disparage an Aramean (non-Jew) in his presence.”
על כל הטובה. טובת המן והבאר והתורה (מכילתא שם), ועל כולן אשר הצילו מיד מצרים, עד עכשיו לא היה עבד יכול לברוח ממצרים, שהיתה הארץ מסוגרת, ואלו יצאו ששים רבוא (מכילתא שם):
Over all the good. The good of the manna, and the well, and the Torah, and above all: That He had rescued them from the hand of Egypt. Up to that point no slave could possibly escape from Egypt, for the land was totally locked in. Yet these went out six hundred thousand strong.
וַיֹּאמֶר יִתְרוֹ בָּרוּךְ יְהֹוָה אֲשֶׁר הִצִּיל אֶתְכֶם מִיַּד מִצְרַיִם וּמִיַּד פַּרְעֹה אֲשֶׁר הִצִּיל אֶת־הָעָם מִתַּחַת יַד־מִצְרָֽיִם׃
Yisro said, “Blessed is Adonoy Who rescued you from the hand of Egypt, and from the hand of Pharaoh; Who rescued the people from under the hand of Egypt.
Yisro said, “Blessed is Adonoy Who rescued you from the hand of Egypt, and from the hand of Pharaoh; Who rescued the people from under the hand of Egypt.
Rashi
אשר הציל אתכם מיד מצרים. אומה קשה:
Who rescued you from the hand of Egypt — a hard people —
ומיד פרעה. מלך קשה:
and from the hand of Pharaoh — a hard king.
מתחת יד מצרים. כתרגומו לשון רדוי ומרות, היד שהיו מכבידים עליהם, היא העבודה:
From under the hand of Egypt. As Onkelos translates it (מִתַּחַת יַד), an expression of wielding authority and dominion of a heavy “hand” over them, referring to the slave labor.
עַתָּה יָדַעְתִּי כִּֽי־גָדוֹל יְהֹוָה מִכׇּל־הָאֱלֹהִים כִּי בַדָּבָר אֲשֶׁר זָדוּ עֲלֵיהֶֽם׃
Now I know that Adonoy is greater than all the gods, because the very thing they plotted came upon them.”
Now I know that Adonoy is greater than all the gods, because the very thing they plotted came upon them.”
Rashi
עתה ידעתי. מכירו הייתי לשעבר, ועכשיו ביותר (מכילתא שם):
Now I know. “I was aware of Him in the past but, now, all the more so.
מכל האלהים. מלמד שהיה מכיר בכל עבודת אלילים שבעולם, שלא הניח עבודת אלילים שלא עבדה (מכילתא שם):
Than all the gods. This teaches that he was acquainted with all forms of idol-worship in the world; that he did not leave any idol unworshipped.
כי בדבר אשר זדו עליהם. כתרגומו, במים דִּמּוּ לאבדם והם נאבדו במים:
Because the very thing they plotted came upon them. As Onkelos translates it. They planned to destroy them through water and were themselves destroyed through water.
אשר זדו. אשר הרשיעו. ורבותינו דרשוהו (סוטה יא.) לשון ויזד יעקב נזיד (בראשית כה, כט), בקדרה אשר בשלו בה נתבשלו:
They plotted. Meaning: they acted with premeditated wickedness. Our Sages explained it as being derived from: וַיָּזֶד יַעֲקֹב נָזִיד — “Yaakov boiled broth,” i.e., in the pot in which they cooked, they [themselves] were cooked.
וַיִּקַּח יִתְרוֹ חֹתֵן מֹשֶׁה עֹלָה וּזְבָחִים לֵֽאלֹהִים וַיָּבֹא אַהֲרֹן וְכֹל ׀ זִקְנֵי יִשְׂרָאֵל לֶאֱכׇל־לֶחֶם עִם־חֹתֵן מֹשֶׁה לִפְנֵי הָאֱלֹהִֽים׃
[Then] Yisro, Moshe’s father-in-law, brought a burnt-offering and [peace]-offerings to God. Aharon and all the elders of Yisrael came to eat bread with [Yisro,] Moshe’s father-in-law, before God.
[Then] Yisro, Moshe’s father-in-law, brought a burnt-offering and [peace]-offerings to God. Aharon and all the elders of Yisrael came to eat bread with [Yisro,] Moshe’s father-in-law, before God.
Rashi
עולה. כמשמעה, שהיא כולה כליל:
A burnt-offering. עוֹלָה is as its name implies — that it is totally consumed by fire.
זבחים. שלמים:
[Peace-]offerings. [זְבָחִים here refers to] peace-offerings.
ויבא אהרן וגו'. ומשה היכן הלך, והלא הוא שיצא לקראתו וגרם לו את כל הכבוד, אלא שהיה עומד ומשמש לפניהם:
Aharon came, etc. Where did Moshe go? Was he not the one that went out to meet him and brought about all this honor? But [the answer is] that he (Moshe) stood by and served them.
לפני האלהים. מכאן שהנהנה מסעודה שתלמידי חכמים מסובין בה, כאילו נהנה מזיו השכינה (ברכות סד.):
Before God. From here we learn that when one partakes of a meal at which Torah scholars are present it is considered as if he had pleasure from the splendour of the Shechinah.
וַֽיְהִי מִֽמׇּחֳרָת וַיֵּשֶׁב מֹשֶׁה לִשְׁפֹּט אֶת־הָעָם וַיַּעֲמֹד הָעָם עַל־מֹשֶׁה מִן־הַבֹּקֶר עַד־הָעָֽרֶב׃
It was on the following day [that] Moshe sat to judge the people and the people stood around Moshe from morning until evening.
It was on the following day [that] Moshe sat to judge the people and the people stood around Moshe from morning until evening.
Rashi
ויהי ממחרת. מוצאי יום הכפורים היה, כך שנינו בספרי, ומהו ממחרת, למחרת רדתו מן ההר. ועל כרחך אי אפשר לומר אלא ממחרת יום הכפורים, שהרי קודם מתן תורה אי אפשר לומר והודעתי את חוקי וגו', ומשנתנה תורה עד יום הכפורים לא ישב משה לשפוט את העם, שהרי בי"ז בתמוז ירד ושבר את הלוחות, ולמחר עלה בהשכמה ושהה שמונים יום וירד ביום הכפורים. ואין פרשה זו כתובה כסדר, שלא נאמר ויהי ממחרת עד שנה שנייה, אף לדברי האומר יתרו קודם מתן תורה בא, שילוחו אל ארצו לא היה אלא עד שנה שנייה, שהרי נאמר כאן וישלח משה את חותנו, ומצינו במסע הדגלים שאמר לו משה נֹסְעִים אֲנַחְנוּ אֶל הַמָּקֹום וגו' אַל נָא תַּעֲזֹב אֹתָנוּ (במדבר י, לא), ואם זה קודם מתן תורה, מששלחו והלך היכן מצינו שחזר. ואם תאמר שם לא נאמר יתרו אלא חובב ובנו של יתרו היה, הוא חובב הוא יתרו, שהרי כתיב מִבְּנֵי חֹבָב חֹתֵן משֶׁה (שופטים ד, יא):
It was on the following day. It was the day following Yom Kippur. This we have learned in the Siphrei. And to what does מִמָּחֳרָת refer? The day following his (Moshe’s) descent from the mountain. You cannot possibly suggest anything other than it was the day after Yom Kippur, because before the giving of the Torah it would not have been possible [for Moshe] to say: “I (Moshe) impart to them [God’s] statutes, etc.” and from the time the Torah was given until Yom Kippur Moshe did not sit to judge the people, for it was on the seventeenth of Tammuz that he descended and broke the Tablets, and early the next day he ascended [again] and remained there eighty days and descended [once more] on Yom Kippur. [Consequently] this parsha is not recorded in its [proper chronological] order for it [וַיְהִי מִמָּחֳרָת] was not said until the second year. Even according to the one who says that Yisro came before the giving of the Torah, he was not sent home until the second year, for it says here: “Moshe sent his father-in-law away.” And we find at the journey under their banners: that Moshe had said to him (Yisro) “We are about to journey to the place, etc. do not leave us,” and if [you say that] this [parsha] [took place] before the giving of the Torah, once he sent him away and he (Yisro) left, where do we find [any mention] that he returned? And should you claim that, there, it does not say “Yisro” but “Chovov” and that it was Yisro’s son — [that is impossible for] Chovov and Yisro are one and the same for it is written: “of the sons of Chovov, the father-in-law of Moshe.”
וישב משה וגו' ויעמוד העם. יושב כמלך וכולן עומדים, והוקשה הדבר ליתרו שהיה מזלזל בכבודן של ישראל, והוכיחו על כך, שנאמר מדוע אתה יושב לבדך וכלם נצבים:
Moshe sat, etc. The people stood. He sat like a king while they all stood and this displeased Yisro for he was not showing proper respect to [B’nei] Yisrael and he reprimanded him for it, as it is said: “Why are you alone sitting,” while they are all standing?
מן הבקר עד הערב. אפשר לומר כן, אלא כל דיין שדן דין אמת לאמיתו אפילו שעה אחת, מעלה עליו הכתוב כאילו עוסק בתורה כל היום, וכאילו נעשה שותף להקב"ה במעשה בראשית, שנאמר בו וַיְהִי עֶרֶב וגו' (שבת י.):
From morning until evening. [But] can this be taken literally?! Rather the answer is: Every judge who judges correctly and truthfully, even for one hour, Scripture considers him as if he were involved in the study of Torah the entire day, and as if he has become a participant with God in the work of creation, about which it is said: “It was evening, etc. [it was morning].”
וַיַּרְא חֹתֵן מֹשֶׁה אֵת כׇּל־אֲשֶׁר־הוּא עֹשֶׂה לָעָם וַיֹּאמֶר מָֽה־הַדָּבָר הַזֶּה אֲשֶׁר אַתָּה עֹשֶׂה לָעָם מַדּוּעַ אַתָּה יוֹשֵׁב לְבַדֶּךָ וְכׇל־הָעָם נִצָּב עָלֶיךָ מִן־בֹּקֶר עַד־עָֽרֶב׃
When Moshe’s father-in-law saw all that he did for the people, he said, “What is this that you are doing for the people? Why are you sitting by yourself and [letting] the people stand around you from morning until evening?”
When Moshe’s father-in-law saw all that he did for the people, he said, “What is this that you are doing for the people? Why are you sitting by yourself and [letting] the people stand around you from morning until evening?”
וַיֹּאמֶר מֹשֶׁה לְחֹתְנוֹ כִּֽי־יָבֹא אֵלַי הָעָם לִדְרֹשׁ אֱלֹהִֽים׃
Moshe said to his father-in-law, “Because the people come to me to seek [instruction from] God.
Moshe said to his father-in-law, “Because the people come to me to seek [instruction from] God.
Rashi
כי יבא. כי בא, לשון הווה:
Because [the people] come. [כִּי יָבֹא being the same as:] כִּי בָא in the present tense: [they come].
לדרש אלהים. כתרגומו לְמִתְבַּע אוּלְפַן, לשאול תלמוד מפי הגבורה:
To seek [instruction from] God. As Onkelos translates it: לְמִתְבַּע אֻלְפַּן — to seek instruction from God.
כִּֽי־יִהְיֶה לָהֶם דָּבָר בָּא אֵלַי וְשָׁפַטְתִּי בֵּין אִישׁ וּבֵין רֵעֵהוּ וְהוֹדַעְתִּי אֶת־חֻקֵּי הָאֱלֹהִים וְאֶת־תּוֹרֹתָֽיו׃
Whenever they have a problem, they come to me, and I judge between man and his neighbor. I impart to them God’s statutes and His laws.”
Whenever they have a problem, they come to me, and I judge between man and his neighbor. I impart to them God’s statutes and His laws.”
Rashi
כי יהיה להם דבר בא. מי שהיה לו הדבר בא אלי:
Whenever they have a problem, they come. Whoever [of them] has the matter comes to me.
וַיֹּאמֶר חֹתֵן מֹשֶׁה אֵלָיו לֹא־טוֹב הַדָּבָר אֲשֶׁר אַתָּה עֹשֶֽׂה׃
Moshe’s father-in-law said to him, “What you are doing is not good.
Moshe’s father-in-law said to him, “What you are doing is not good.
Rashi
ויאמר חתן משה. דרך כבוד קוראו הכתוב חותנו של מלך:
Moshe’s father-in-law said. As a way to honor him, the verse refers to him as the father-in-law of the king (Moshe).
נָבֹל תִּבֹּל גַּם־אַתָּה גַּם־הָעָם הַזֶּה אֲשֶׁר עִמָּךְ כִּֽי־כָבֵד מִמְּךָ הַדָּבָר לֹא־תוּכַל עֲשֹׂהוּ לְבַדֶּֽךָ׃
You are going to wear yourself out, you too and this people that is with you. This [activity] is too heavy for you. You cannot do it alone.
You are going to wear yourself out, you too and this people that is with you. This [activity] is too heavy for you. You cannot do it alone.
Rashi
נבל תבול. כתרגומו. ולשונו לשון כמישה פלייש"טרא, כמו וְהֶעָלֶה נָבֵל (ירמיה ח, יג), כִּנְבֹל עָלֶה מִגֶּפֶן וגו' (ישעיה לד, ד), שהוא כמוש ע"י חמה וע"י קרח, וכחו תש ונלאה:
You are going to wear yourself out. As Onkelos translates it [מִלְאָה תִלְאֶה], a term conveying withering fleistrir in Old French. as in: “And the leaf נָבֵל (withered),” [or:] כִּנְבוֹל עָלֶה (as the leaf withers) from the vine, etc. which withers because of the heat and because of the frost and its strength weakens and wearies.
גם אתה. לרבות אהרן וחור וע' זקנים:
You too. This includes Aharon, Chur and the seventy elders.
כי כבד ממך. כובדו רב יותר מכחך:
This is too heavy for you. Its weight is far more than your strength.
עַתָּה שְׁמַע בְּקֹלִי אִיעָצְךָ וִיהִי אֱלֹהִים עִמָּךְ הֱיֵה אַתָּה לָעָם מוּל הָֽאֱלֹהִים וְהֵבֵאתָ אַתָּה אֶת־הַדְּבָרִים אֶל־הָאֱלֹהִֽים׃
Now listen to my voice. I will give you advice and God be with you. You must be God’s representative for the people, and bring the[ir] problems to God.
Now listen to my voice. I will give you advice and God be with you. You must be God’s representative for the people, and bring the[ir] problems to God.
Rashi
איעצך ויהי אלהים עמך. בעצה, אמר לו צא המלך בגבורה (מכילתא פ"ב):
“I will give you advice and God be with you — [in your consideration] of this advice. He said to him, “go and consult with the Almighty.”
היה אתה לעם מול האלהים. שליח ומליץ בינותם למקום, ושואל משפטים מאתו:
You be God’s representative for the people. [I.e.] an agent and spokesman between them and God and consult Him regarding the laws.
הדברים. דברי ריבותם:
Their problems. [Meaning:] their disputes [with one another].
וְהִזְהַרְתָּה אֶתְהֶם אֶת־הַחֻקִּים וְאֶת־הַתּוֹרֹת וְהוֹדַעְתָּ לָהֶם אֶת־הַדֶּרֶךְ יֵלְכוּ בָהּ וְאֶת־הַֽמַּעֲשֶׂה אֲשֶׁר יַעֲשֽׂוּן׃
You shall enlighten them as to the statutes and laws, and impart to them the path in which they must walk, and the deeds they must do.
You shall enlighten them as to the statutes and laws, and impart to them the path in which they must walk, and the deeds they must do.
וְאַתָּה תֶחֱזֶה מִכׇּל־הָעָם אַנְשֵׁי־חַיִל יִרְאֵי אֱלֹהִים אַנְשֵׁי אֱמֶת שֹׂנְאֵי בָצַע וְשַׂמְתָּ עֲלֵהֶם שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת שָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרֹֽת׃
You must seek out from among all the people capable, God-fearing men, men of truth, who despise gain. You must then appoint them over [the people] as officers of thousands, officers of hundreds, officers of fifties and officers of tens.
You must seek out from among all the people capable, God-fearing men, men of truth, who despise gain. You must then appoint them over [the people] as officers of thousands, officers of hundreds, officers of fifties and officers of tens.
Rashi
ואתה תחזה. ברוח הקדש שעליך:
You must seek out. Through the Divine Spirit which is upon you.
אנשי חיל. עשירים, שאין צריכין להחניף ולהכיר פנים:
Capable. Men of wealth who do not need to ingratiate themselves nor to show favoritism.
אנשי אמת. אלו בעלי הבטחה, שהם כדאי לסמוך על דבריהם, שע"י כן יהיו דבריהם נשמעין:
Men of truth. Men who command confidence who deserve that their words be relied on, and therefore their words will be listened to.
שנאי בצע. ששונאין את ממונם בדין, כההיא דאמרינן, כל דיינא דמפקין ממונא מיניה בדינא, לאו דיינא הוא (בבא בתרא נח:):
Who hate gain. [I.e.] they “despise” their own property when it comes to litigation similar to the adage: “Any judge from whom property is taken through litigation is not fit to be a judge.”
שרי אלפים. הם היו שש מאות שרים לשש מאות אלף (סנהדרין יח.):
Officers of thousands. There were six hundred officers for the six hundred thousand [men of Yisrael].
שרי מאות. ששת אלפים היו:
Officers of hundreds. There were six thousand.
שרי חמשים. י"ב אלף:
Officers of fifties. Twelve thousand.
שרי עשרות. ששים אלף. (מה שפירש"י על כל השרים כמה היו. והוא לכאורה ללא צורך, והנה באמת תיקן בזה ותירץ קושיא בפסוק, דקחשיב מלמעלה למטה, ר"ל המספר מרובה קודם מספר המועט, ולא הל"ל אלא מתחלה שרי עשרות בראשונה, ואח"כ בהדרגה כולם, ולפי פירושו שהזכיר ופרט סכום מנין השרים, צא וחשוב, וכשתדקדק במנינם ולגבייהו אתי שפיר, מספר המועט תחלה ואח"כ בהדרגה, כן נ"ל נכון ודו"ק):
Officers of tens. Sixty thousand.
וְשָׁפְטוּ אֶת־הָעָם בְּכׇל־עֵת וְהָיָה כׇּל־הַדָּבָר הַגָּדֹל יָבִיאוּ אֵלֶיךָ וְכׇל־הַדָּבָר הַקָּטֹן יִשְׁפְּטוּ־הֵם וְהָקֵל מֵֽעָלֶיךָ וְנָשְׂאוּ אִתָּֽךְ׃
Let them judge the people at all times. Every major problem they will bring to you, and every minor problem they shall judge by themselves. It will [thus] be easier for you since they will bear the burden with you.
Let them judge the people at all times. Every major problem they will bring to you, and every minor problem they shall judge by themselves. It will [thus] be easier for you since they will bear the burden with you.
Rashi
ושפטו. וִידוּנוּן, לשון צווי:
Let them judge. [Onkelos translates וְשָׁפְטוּ:] וִידוּנוּן — “Let them judge,” an expression of a command.
והקל מעליך. דבר זה להקל מעליך. והקל, כמו וְהַכְבֵּד אֶת לִבֹּו (שמות ח, יא), וְהַכֹּות אֶת מֹואָב (מלכים־ב ג, כד), לשון הווה:
It will be easier for you. This thing [will serve] to make things easier for you, (וְהָקֵל) as in:“(וְהַכְבֵּד) and to harden his heart” [or:] “(וְהַכּוֹת) to strike Moav,” [all these examples] being in the present tense.
אִם אֶת־הַדָּבָר הַזֶּה תַּעֲשֶׂה וְצִוְּךָ אֱלֹהִים וְיָֽכׇלְתָּ עֲמֹד וְגַם כׇּל־הָעָם הַזֶּה עַל־מְקֹמוֹ יָבֹא בְשָׁלֽוֹם׃
If you do this and God commands you [to do so], you will be able to survive, and also this entire people will come to their place in peace.”
If you do this and God commands you [to do so], you will be able to survive, and also this entire people will come to their place in peace.”
Rashi
וצוך אלהים ויכלת עמוד. המלך בגבורה, אם יצוה אותך לעשות כך תוכל עמוד, ואם יעכב על ידך לא תוכל לעמוד (מכילתא פ"ב):
And God commands you. “Consult with the Almighty; if He will command you to do so, you will be able to survive. But, if He prevents you, you will not be able to survive.
וגם כל העם הזה. אהרן נדב ואביהוא, ושבעים זקנים הנלוים עתה עמך (מכילתא שם):
And also this entire people. [Meaning:] Aharon, Nadav, Avihu and the seventy elders who are now accompanying you.
וַיִּשְׁמַע מֹשֶׁה לְקוֹל חֹתְנוֹ וַיַּעַשׂ כֹּל אֲשֶׁר אָמָֽר׃
Moshe listened to the voice of his father-in-law and he did all that he said.
Moshe listened to the voice of his father-in-law and he did all that he said.
וַיִּבְחַר מֹשֶׁה אַנְשֵׁי־חַיִל מִכׇּל־יִשְׂרָאֵל וַיִּתֵּן אֹתָם רָאשִׁים עַל־הָעָם שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת שָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרֹֽת׃
Moshe chose capable men from among all Yisrael, and appointed them leaders over the people; officers of thousands, officers of hundreds, officers of fifties and officers of tens.
Moshe chose capable men from among all Yisrael, and appointed them leaders over the people; officers of thousands, officers of hundreds, officers of fifties and officers of tens.
וְשָׁפְטוּ אֶת־הָעָם בְּכׇל־עֵת אֶת־הַדָּבָר הַקָּשֶׁה יְבִיאוּן אֶל־מֹשֶׁה וְכׇל־הַדָּבָר הַקָּטֹן יִשְׁפּוּטוּ הֵֽם׃
They judged the people at all times. The difficult problems, they would bring to Moshe, and the simple problems they would judge by themselves.
They judged the people at all times. The difficult problems, they would bring to Moshe, and the simple problems they would judge by themselves.
Rashi
ושפטו. וְדָיְינוּן יָת עַמָּא:
They would judge. Onkelos: וְדָיְנִין יַת עַמָּא — “they would judge the people.”
יביאון. מָיְיתִין:
They would bring. Onkelos: מָיְתָן — “They would bring.”
ישפוטו הם. כמו ישפטו (בחולם) וכן לֹא תַעֲבוּרִי (רות ב, ח), כמו לא תעברי. ותרגומו דָּיְינִין אִינוּן. מקראות העליונים היו לשון צווי, לכך מתורגמין וִידוּנוּן, יֵיתוּן, יְדוּנוּן, ומקראות הללו לשון עשייה:
They would judge. [יִשְׁפּוּטוּ is] the same as יִשְׁפּטוּ, as in לֹא תַעֲבוּרִי [which is the same as לֹא תַעַבוֹרִי]. Onkelos translates it (יִשְׁפּוּטוּ) “they would judge.” The earlier verses were in the imperative. Therefore Onkelos translates them: Let them judge, Let them bring, Let them judge, whereas these verses refer to the doing.
וַיְשַׁלַּח מֹשֶׁה אֶת־חֹתְנוֹ וַיֵּלֶךְ לוֹ אֶל־אַרְצֽוֹ׃ {פ}
Moshe sent his father-in-law off, and he [Yisro] went on his way to his land.
Moshe sent his father-in-law off, and he [Yisro] went on his way to his land.
Rashi
וילך לו אל ארצו. לגייר בני משפחתו (מכילתא פ"ב):
And he went on his way to his land — for the purpose of converting his family.
Where next
Keep reading
- Chapter 17
- Chapter 19
- Yitro Parsha
וישמע יתרו. מה שמיעה שמע ובא, קריעת ים סוף ומלחמת עמלק (זבחים קטז.):
Yisro heard. What news had he heard [which inspired him] to come? [It was] the splitting of the Reed Sea and the war against Amaleik.