Rashi on TanakhExodus 18

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.

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).

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.”

For Moshe and [for his people] Yisrael. Moshe is equal to all of Yisrael.

About all that [Elokim] had done — for them, with the coming down of the manna, with “the well,” and with [the war of] Amaleik.

That Adonoy brought out, etc. This being the greatest [miracle] of them all.

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.

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.

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.

He said to Moshe — through a messenger.

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.

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].

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.”

Moshe told his father-in-law — in order to draw his heart to bring him closer to the Torah.

All the hardship — [that they suffered] at the [Reed] Sea, and [at the hands of] Amaleik.

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 .

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.”

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.

Who rescued you from the hand of Egypt — a hard people —

and from the hand of Pharaoh — a hard king.

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.

Now I know. “I was aware of Him in the past but, now, all the more so.

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.

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.

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.

A burnt-offering. עוֹלָה is as its name implies — that it is totally consumed by fire.

[Peace-]offerings. [זְבָחִים here refers to] peace-offerings.

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.

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.

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.”

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?

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].”

Because [the people] come. [כִּי יָבֹא being the same as:] כִּי בָא in the present tense: [they come].

To seek [instruction from] God. As Onkelos translates it: לְמִתְבַּע אֻלְפַּן — to seek instruction from God.

Whenever they have a problem, they come. Whoever [of them] has the matter comes to me.

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).

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.

You too. This includes Aharon, Chur and the seventy elders.

This is too heavy for you. Its weight is far more than your strength.

“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.”

You be God’s representative for the people. [I.e.] an agent and spokesman between them and God and consult Him regarding the laws.

Their problems. [Meaning:] their disputes [with one another].

You must seek out. Through the Divine Spirit which is upon you.

Capable. Men of wealth who do not need to ingratiate themselves nor to show favoritism.

Men of truth. Men who command confidence who deserve that their words be relied on, and therefore their words will be listened to.

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.”

Officers of thousands. There were six hundred officers for the six hundred thousand [men of Yisrael].

Officers of hundreds. There were six thousand.

Officers of fifties. Twelve thousand.

Officers of tens. Sixty thousand.

Let them judge. [Onkelos translates וְשָׁפְטוּ:] וִידוּנוּן — “Let them judge,” an expression of a command.

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.

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.

And also this entire people. [Meaning:] Aharon, Nadav, Avihu and the seventy elders who are now accompanying you.

They would judge. Onkelos: וְדָיְנִין יַת עַמָּא — “they would judge the people.”

They would bring. Onkelos: מָיְתָן — “They would bring.”

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.

And he went on his way to his land — for the purpose of converting his family.