וַיִּשְׁמַ֞ע יִתְר֨וֹ כֹהֵ֤ן מִדְיָן֙ חֹתֵ֣ן מֹשֶׁ֔ה אֵת֩ כָּל־אֲשֶׁ֨ר עָשָׂ֤ה אֱלֹהִים֙ לְמֹשֶׁ֔ה וּלְיִשְׂרָאֵ֖ל עַמּ֑וֹ כִּֽי־הוֹצִ֧יא יְהוָ֛ה אֶת־יִשְׂרָאֵ֖ל מִמִּצְרָֽיִם׃

Yitro, priest of Midyan, father-in-law of Moses, heard all that God had done to Moses, and to Israel His people, that the Lord took Israel out of Egypt. Due to the exceptional nature of the events, news of the ten plagues and the exodus of an entire nation from Egypt had reached Midyan, despite the fact that it was not located in close proximity to Egypt. Indeed, reports of the miraculous events spread to even more distant places. Yitro now realizes that Moses did not return to Egypt merely to visit his family.

וַיִּקַּ֗ח יִתְרוֹ֙ חֹתֵ֣ן מֹשֶׁ֔ה אֶת־צִפֹּרָ֖ה אֵ֣שֶׁת מֹשֶׁ֑ה אַחַ֖ר שִׁלּוּחֶֽיהָ׃

Yitro, father-in-law of Moses, took Tzipora, wife of Moses, after she had been sent away, after Moses had sent her to her father’s house. Moses had not arranged for Tzipora’s return or even contacted her, but nevertheless Yitro felt that the time had come to bring Moses his wife.

וְאֵ֖ת שְׁנֵ֣י בָנֶ֑יהָ אֲשֶׁ֨ר שֵׁ֤ם הָֽאֶחָד֙ גֵּֽרְשֹׁ֔ם כִּ֣י אָמַ֔ר גֵּ֣ר הָיִ֔יתִי בְּאֶ֖רֶץ נָכְרִיָּֽה׃

And her two sons, of whom one was named Gershom, as he, Moses, said: I was a stranger in a foreign land. The name Gershom is composed of two Hebrew words: stranger [ ger ] and there [ sham ].

וְשֵׁ֥ם הָאֶחָ֖ד אֱלִיעֶ֑זֶר כִּֽי־אֱלֹהֵ֤י אָבִי֙ בְּעֶזְרִ֔י וַיַּצִּלֵ֖נִי מֵחֶ֥רֶב פַּרְעֹֽה׃

And the name of the other was Eliezer, derived from the following statement of Moses: For the God of my father was my assistance, and He delivered me from the sword of Pharaoh. The name Eliezer contains the two Hebrew words: my God [ Eli ], and my help [ ezri ]. It is possible that Eliezer was born after the death of the Pharaoh who sought to kill Moses (2:15), which is how he was certain that he had been saved from Pharaoh. In naming his sons, Moses referred to critical events in his own life, indicating that he did not consider them the unwanted progeny of a brief visit in a foreign land. Yitro thus understood that it was important to reunite Moses with his sons.

וַיָּבֹ֞א יִתְר֨וֹ חֹתֵ֥ן מֹשֶׁ֛ה וּבָנָ֥יו וְאִשְׁתּ֖וֹ אֶל־מֹשֶׁ֑ה אֶל־הַמִּדְבָּ֗ר אֲשֶׁר־ה֛וּא חֹנֶ֥ה שָׁ֖ם הַ֥ר הָאֱלֹהִֽים׃

Yitro, father-in-law of Moses, came with his sons and his, Moses’, wife to Moses, to the wilderness where he was encamped, which is the place of the mountain of God.

וַיֹּ֙אמֶר֙ אֶל־מֹשֶׁ֔ה אֲנִ֛י חֹתֶנְךָ֥ יִתְר֖וֹ בָּ֣א אֵלֶ֑יךָ וְאִ֨שְׁתְּךָ֔ וּשְׁנֵ֥י בָנֶ֖יהָ עִמָּֽהּ׃

He, Yitro, said to Moses, by means of a messenger he had sent ahead: I, your father-in-law Yitro, am coming to you, and I bring your wife and her two sons with her.

וַיֵּצֵ֨א מֹשֶׁ֜ה לִקְרַ֣את חֹֽתְנ֗וֹ וַיִּשְׁתַּ֙חוּ֙ וַיִּשַּׁק־ל֔וֹ וַיִּשְׁאֲל֥וּ אִישׁ־לְרֵעֵ֖הוּ לְשָׁל֑וֹם וַיָּבֹ֖אוּ הָאֹֽהֱלָה׃

Moses went out toward his father-in-law, and prostrated himself and kissed him. Although it is unclear from the Hebrew text who prostrated himself, it was likely Moses who prostrated himself in honor of his father-in-law. Although he may have been no older than Moses, Yitro was a dignitary in his own region. Despite the fact that Moses himself had become the leader of a large nation since his marriage, he continued to act deferentially toward his father-in-law, as was his practice in the past. And each man greeted the other, and they came into the tent of Moses.

וַיְסַפֵּ֤ר מֹשֶׁה֙ לְחֹ֣תְנ֔וֹ אֵת֩ כָּל־אֲשֶׁ֨ר עָשָׂ֤ה יְהוָה֙ לְפַרְעֹ֣ה וּלְמִצְרַ֔יִם עַ֖ל אוֹדֹ֣ת יִשְׂרָאֵ֑ל אֵ֤ת כָּל־הַתְּלָאָה֙ אֲשֶׁ֣ר מְצָאָ֣תַם בַּדֶּ֔רֶךְ וַיַּצִּלֵ֖ם יְהוָֽה׃

Moses related to his father-in-law everything that the Lord had done to Pharaoh and to the Egyptians on behalf of Israel. Until this point, Yitro had gleaned information merely from passing travelers; now he heard firsthand how the events had actually transpired. Moses also described to him all the adversity that encountered them on the way, and how the Lord delivered them from Pharaoh and his pursuing army, as well as from other dangers along the way.

וַיִּ֣חַדְּ יִתְר֔וֹ עַ֚ל כָּל־הַטּוֹבָ֔ה אֲשֶׁר־עָשָׂ֥ה יְהוָ֖ה לְיִשְׂרָאֵ֑ל אֲשֶׁ֥ר הִצִּיל֖וֹ מִיַּ֥ד מִצְרָֽיִם׃

Yitro rejoiced over all the good that the Lord had done to Israel, that He had delivered it from the hand of Egypt.

וַיֹּאמֶר֮ יִתְרוֹ֒ בָּר֣וּךְ יְהוָ֔ה אֲשֶׁ֨ר הִצִּ֥יל אֶתְכֶ֛ם מִיַּ֥ד מִצְרַ֖יִם וּמִיַּ֣ד פַּרְעֹ֑ה אֲשֶׁ֤ר הִצִּיל֙ אֶת־הָעָ֔ם מִתַּ֖חַת יַד־מִצְרָֽיִם׃

Yitro said: Blessed is the Lord, who delivered you from the hand of Egypt and from the hand of Pharaoh; and not just you, or a small band of individuals, but who delivered the entire people from under the hand of Egypt.

עַתָּ֣ה יָדַ֔עְתִּי כִּֽי־גָד֥וֹל יְהוָ֖ה מִכָּל־הָאֱלֹהִ֑ים כִּ֣י בַדָּבָ֔ר אֲשֶׁ֥ר זָד֖וּ עֲלֵיהֶֽם׃

Now I know that the Lord is greater than all the gods, as God saved the Israelites and punished the Egyptians in, through, the very matter that they, the Egyptians, conspired against them. Yitro considered the drowning of the Egyptians in the Red Sea as divine retribution for their decree to cast all newborn Israelite males into the Nile (1:22). Since the Egyptians drowned Israelite children in the Nile, they themselves were drowned. This was not merely an impressive miracle that brought salvation to the Israelites, but a demonstration of God’s execution of the appropriate punishment, measure for measure, for their crime.

וַיִּקַּ֞ח יִתְר֨וֹ חֹתֵ֥ן מֹשֶׁ֛ה עֹלָ֥ה וּזְבָחִ֖ים לֵֽאלֹהִ֑ים וַיָּבֹ֨א אַהֲרֹ֜ן וְכֹ֣ל ׀ זִקְנֵ֣י יִשְׂרָאֵ֗ל לֶאֱכָל־לֶ֛חֶם עִם־חֹתֵ֥ן מֹשֶׁ֖ה לִפְנֵ֥י הָאֱלֹהִֽים׃

Yitro, father-in-law of Moses, took a burnt offering and feast offerings to God. The custom of sacrificing offerings predated the giving of the Torah. Aaron, Moses’ brother, and all the elders, dignitaries of Israel, came to break bread in the ritual consumption of the offerings with the father-in-law of Moses before God.

וַיְהִי֙ מִֽמָּחֳרָ֔ת וַיֵּ֥שֶׁב מֹשֶׁ֖ה לִשְׁפֹּ֣ט אֶת־הָעָ֑ם וַיַּעֲמֹ֤ד הָעָם֙ עַל־מֹשֶׁ֔ה מִן־הַבֹּ֖קֶר עַד־הָעָֽרֶב׃

It was the next day that Moses sat, as was his custom, to judge the people and to administer communal affairs, and the people stood over Moses from the morning until the evening.

וַיַּרְא֙ חֹתֵ֣ן מֹשֶׁ֔ה אֵ֛ת כָּל־אֲשֶׁר־ה֥וּא עֹשֶׂ֖ה לָעָ֑ם וַיֹּ֗אמֶר מָֽה־הַדָּבָ֤ר הַזֶּה֙ אֲשֶׁ֨ר אַתָּ֤ה עֹשֶׂה֙ לָעָ֔ם מַדּ֗וּעַ אַתָּ֤ה יוֹשֵׁב֙ לְבַדֶּ֔ךָ וְכָל־הָעָ֛ם נִצָּ֥ב עָלֶ֖יךָ מִן־בֹּ֥קֶר עַד־עָֽרֶב׃

The father-in-law of Moses saw everything that he, Moses, was doing with the people. Yitro saw the disarray surrounding Moses, as a huge number of people were gathered around his tent, all waiting to hear direct instructions from their leader. And he said: What is it that you are doing with the people? Why are you sitting by yourself and all the people stand over you, waiting for you from morning until evening?

וַיֹּ֥אמֶר מֹשֶׁ֖ה לְחֹתְנ֑וֹ כִּֽי־יָבֹ֥א אֵלַ֛י הָעָ֖ם לִדְרֹ֥שׁ אֱלֹהִֽים׃

Moses said to his father-in-law: Because the people come to me to seek God, as I am their prophet and know God’s laws. Even if this encounter transpired before the giving of the Torah, it is still logical that they turned to him, as Moses was the most senior figure, and inquiries of judicial matters were naturally directed to him.

כִּֽי־יִהְיֶ֨ה לָהֶ֤ם דָּבָר֙ בָּ֣א אֵלַ֔י וְשָׁ֣פַטְתִּ֔י בֵּ֥ין אִ֖ישׁ וּבֵ֣ין רֵעֵ֑הוּ וְהוֹדַעְתִּ֛י אֶת־חֻקֵּ֥י הָאֱלֹהִ֖ים וְאֶת־תּוֹרֹתָֽיו׃

When they have a matter that requires judgment, it comes before me; and I adjudicate between one man and another, including those who are not quarreling but simply seeking general advice with regard to proper conduct, and I communicate the statutes of God and His laws.

וַיֹּ֛אמֶר חֹתֵ֥ן מֹשֶׁ֖ה אֵלָ֑יו לֹא־טוֹב֙ הַדָּבָ֔ר אֲשֶׁ֥ר אַתָּ֖ה עֹשֶֽׂה׃

The father-in-law of Moses said to him: It is not a good thing that you are doing.

נָבֹ֣ל תִּבֹּ֔ל גַּם־אַתָּ֕ה גַּם־הָעָ֥ם הַזֶּ֖ה אֲשֶׁ֣ר עִמָּ֑ךְ כִּֽי־כָבֵ֤ד מִמְּךָ֙ הַדָּבָ֔ר לֹא־תוּכַ֥ל עֲשֹׂ֖הוּ לְבַדֶּֽךָ׃

You will wither away, like a plant that lacks the requisite conditions for growth. Both you and this people that is with you cannot maintain the current practice, as the matter is too arduous for you; you cannot do it by yourself. The large nation will only become more numerous, and you will not be able to attend to every individual case. Furthermore, the people are also suffering from the lack of a formal arrangement, as they are forced to wait long hours to speak to you.

עַתָּ֞ה שְׁמַ֤ע בְּקֹלִי֙ אִיעָ֣צְךָ֔ וִיהִ֥י אֱלֹהִ֖ים עִמָּ֑ךְ הֱיֵ֧ה אַתָּ֣ה לָעָ֗ם מ֚וּל הָֽאֱלֹהִ֔ים וְהֵבֵאתָ֥ אַתָּ֛ה אֶת־הַדְּבָרִ֖ים אֶל־הָאֱלֹהִֽים׃

Now heed my voice, let me advise you, and may God be with you, to help you execute this plan. You will be the representative for the people before God, and you will bring the matters to God. When weighty matters arise, which must be resolved, you shall present them before God.

וְהִזְהַרְתָּ֣ה אֶתְהֶ֔ם אֶת־הַחֻקִּ֖ים וְאֶת־הַתּוֹרֹ֑ת וְהוֹדַעְתָּ֣ לָהֶ֗ם אֶת־הַדֶּ֙רֶךְ֙ יֵ֣לְכוּ בָ֔הּ וְאֶת־הַֽמַּעֲשֶׂ֖ה אֲשֶׁ֥ר יַעֲשֽׂוּן׃

You shall caution them of the statutes and the laws that you receive from God, and shall communicate to them the path in which they should walk and the actions that they should perform by providing general guidelines for them to follow.

וְאַתָּ֣ה תֶחֱזֶ֣ה מִכָּל־הָ֠עָם אַנְשֵׁי־חַ֜יִל יִרְאֵ֧י אֱלֹהִ֛ים אַנְשֵׁ֥י אֱמֶ֖ת שֹׂ֣נְאֵי בָ֑צַע וְשַׂמְתָּ֣ עֲלֵהֶ֗ם שָׂרֵ֤י אֲלָפִים֙ שָׂרֵ֣י מֵא֔וֹת שָׂרֵ֥י חֲמִשִּׁ֖ים וְשָׂרֵ֥י עֲשָׂרֹֽת׃

In addition, you shall identify from all the people capable men, accomplished in various fields, who are courageous individuals with leadership qualities. From this group, you shall select those who are also fearers of God as well as men of truth, haters of ill-gotten gain. hese are the essential characteristics of a good judge. Set these judges over them, the people, in a hierarchy as leaders of thousands, leaders of hundreds, leaders of fifties, and leaders of tens.

וְשָׁפְט֣וּ אֶת־הָעָם֮ בְּכָל־עֵת֒ וְהָיָ֞ה כָּל־הַדָּבָ֤ר הַגָּדֹל֙ יָבִ֣יאוּ אֵלֶ֔יךָ וְכָל־הַדָּבָ֥ר הַקָּטֹ֖ן יִשְׁפְּטוּ־הֵ֑ם וְהָקֵל֙ מֵֽעָלֶ֔יךָ וְנָשְׂא֖וּ אִתָּֽךְ׃

They shall judge the people at all times; it shall be that every major matter, which has ramifications for the entire nation, they shall bring to you, and every minor matter, for which they do not require your ruling, they shall adjudicate themselves. It will ease the burden of leadership from upon you, and they will bear it together with you.

אִ֣ם אֶת־הַדָּבָ֤ר הַזֶּה֙ תַּעֲשֶׂ֔ה וְצִוְּךָ֣ אֱלֹהִ֔ים וְיָֽכָלְתָּ֖ עֲמֹ֑ד וְגַם֙ כָּל־הָעָ֣ם הַזֶּ֔ה עַל־מְקֹמ֖וֹ יָבֹ֥א בְשָׁלֽוֹם׃

If you do this thing, and God commands you to act accordingly, as I know that you will not follow this plan without receiving confirmation from God, then you will be able to endure; and also this entire people, who are currently suffering from a lack of order and sufficient leaders, will come to their place in peace.

וַיִּשְׁמַ֥ע מֹשֶׁ֖ה לְק֣וֹל חֹתְנ֑וֹ וַיַּ֕עַשׂ כֹּ֖ל אֲשֶׁ֥ר אָמָֽר׃

Moses heeded the voice of his father-in-law and did everything that he said.

וַיִּבְחַ֨ר מֹשֶׁ֤ה אַנְשֵׁי־חַ֙יִל֙ מִכָּל־יִשְׂרָאֵ֔ל וַיִּתֵּ֥ן אֹתָ֛ם רָאשִׁ֖ים עַל־הָעָ֑ם שָׂרֵ֤י אֲלָפִים֙ שָׂרֵ֣י מֵא֔וֹת שָׂרֵ֥י חֲמִשִּׁ֖ים וְשָׂרֵ֥י עֲשָׂרֹֽת׃

Moses selected capable men from all Israel. No mention is made, however, of the other qualities outlined by Yitro above. Perhaps Moses was unable to find enough leaders with all of those qualities, and those who were capable had to suffice. And he set them to be heads over the people, leaders of thousands, leaders of hundreds, leaders of fifties, and leaders of tens. Moses established the hierarchy according to their merit, despite the fact that all the candidates were fundamentally qualified for the positions.

וְשָׁפְט֥וּ אֶת־הָעָ֖ם בְּכָל־עֵ֑ת אֶת־הַדָּבָ֤ר הַקָּשֶׁה֙ יְבִיא֣וּן אֶל־מֹשֶׁ֔ה וְכָל־הַדָּבָ֥ר הַקָּטֹ֖ן יִשְׁפּוּט֥וּ הֵֽם׃

They would judge the people at all times. Since there were now many judges, they could handle all small matters, and the litigants no longer had a long wait. The difficult matter they would bring to Moses, and any minor matter they would adjudicate themselves.

וַיְשַׁלַּ֥ח מֹשֶׁ֖ה אֶת־חֹתְנ֑וֹ וַיֵּ֥לֶךְ ל֖וֹ אֶל־אַרְצֽוֹ׃ (פ)

Moses sent forth his father-in-law, and he went to his land. Although this occurred at a later time than the previous narrative, it is mentioned here because it concludes the account of Yitro’s visit.