Yitro 5782

(1) Jethro priest of Midian, Moses’ father-in-law, heard all that God had done for Moses and for Israel His people, how the LORD had brought Israel out from Egypt. (2) So Jethro, Moses’ father-in-law, took Zipporah, Moses’ wife, after she had been sent home, (3) and her two sons—of whom one was named Gershom, that is to say, “I have been a stranger in a foreign land”; (4) and the other was named Eliezer, meaning, “The God of my father was my help, and He delivered me from the sword of Pharaoh.” (5) Jethro, Moses’ father-in-law, brought Moses’ sons and wife to him in the wilderness, where he was encamped at the mountain of God. (6) He sent word to Moses, “I, your father-in-law Jethro, am coming to you, with your wife and her two sons.” (7) Moses went out to meet his father-in-law; he bowed low and kissed him; each asked after the other’s welfare, and they went into the tent. (8) Moses then recounted to his father-in-law everything that the LORD had done to Pharaoh and to the Egyptians for Israel’s sake, all the hardships that had befallen them on the way, and how the LORD had delivered them. (9) And Jethro rejoiced over all the kindness that the LORD had shown Israel when He delivered them from the Egyptians. (10) “Blessed be the LORD,” Jethro said, “who delivered you from the Egyptians and from Pharaoh, and who delivered the people from under the hand of the Egyptians. (11) Now I know that the LORD is greater than all gods, yes, by the result of their very schemes against [the people].”^-c (12) And Jethro, Moses’ father-in-law, brought a burnt offering and sacrifices for God; and Aaron came with all the elders of Israel to partake of the meal before God with Moses’ father-in-law.

וישמע יתרו AND JETHRO HEARD — What was the particular report which he heard so that he came? — The division of the Red Sea and the war with Amalek (cf. (Mekhilta d'Rabbi Yishmael 18:1:1; Zevachim 116a).

NOW JETHRO HEARD. Scripture notes above the incident of Amalek because Amalek came to Rephidim. Now the chapter that opens with the words In the third month (Ex. 19:1) should have followed the incident of Amalek, for Scripture states there, And when they were departed from Rephidim, and were come to the wilderness of Sinai (Ex. 19:2). This being the case, why was the account of Jethro inserted between these two chapters? Saadiah Gaon says that Jethro came to the wilderness of Sinai before the giving of the Torah. However, I believe that Jethro came to Sinai in the second year, after the erection of the tabernacle. For the chapter speaks of a burnt-offering and sacrifices for God (v. 12), and it does not mention that he built a new altar. Furthermore, Scripture writes, and I make them know the statutes of God, and His laws (v. 16). Now this took place after the giving of the Torah. True proof that my words are correct is the fact that Scripture clearly states, where he was encamped, at the mount of God (v. 5). Now Moses spoke to Hobab, the latter being Jethro as I explained in the Torah portion These Are The Names. For Moses’ father-in-law does not refer to Reuel, which precedes the term father-in-law, but refers to Hobab. Scripture clearly states, from the children of Hobab the father-in-law of Moses (Jud. 4:11). Moses told Hobab, [Leave us not, I pray thee] forasmuch as thou knowest how we are to encamp in the wilderness (Num. 10:31). Now we know that Israel camped around Sinai for about a year. Lo and behold, Moses’ very words prove this to be so. For Moses is quoted in the Torah portion, These are the words as saying, The Lord our God spoke unto us in Horeb, saying: …turn you, and take your journey (Deut. 1:6,7). Now this was said close to their time of journey. Moses continued, And I spoke unto you at that time saying: I am not able to bear you myself alone (Deut. 1:9); for the Lord your God hath multiplied you, and, behold, ye are this day as the stars of heaven for multitude (Deut. 1:10). The reason Moses mentioned this to them was that God told Jacob, Behold, I will make thee fruitful, and multiply thee, and I will make of thee a company of peoples; and will give this land to thy seed after thee for an everlasting possession (Gen. 48:4). Now the meaning of the latter is: when your seed increase I will give them the land. Moses therefore said, the Lord your God hath multiplied you and the time for you to inherit the land has come. However, since you are so numerous I was not able to carry you alone, and I had to place over you captains of thousands and captains of hundreds. Now this was the advice given to Moses by Jethro on the morrow following his coming to the wilderness of Sinai. Moses therefore said to Hobab, who, as we explained, is to be identified with Jethro, We are journeying (Num. 10:29). Hobab responded, I will not go; but I will depart to mine own land, and to my kindred (Num. 10:30). This is what And Moses let his father-in-law depart; and he went his way into his own land (v. 27) refers to. I will now explain why the chapter dealing with Jethro was inserted here. It was placed here because Scripture had just mentioned the evil that Amalek did to Israel. The Torah wants to contrast it with the good that Jethro rendered Israel. Scripture notes, And Jethro rejoiced for all the goodness which the Lord had done to Israel (v. 9) and that he gave proper and correct counsel to Moses and Israel. Moses told Jethro, and thou shalt be to us instead of eyes (Num. 10:31), meaning that he enlightened their eyes. King Saul similarly said, for ye showed kindness to all the children of Israel (I Sam. 15:6). Now because Scripture states in the preceding chapter, the Lord will have war with Amalek from generation to generation (Ex. 17:16), namely, that when God gives Israel rest they are obligated to wage war against Amalek, the Torah mentions the account of Jethro. For the descendants of Jethro lived in proximity to the nation of Amalek, and the Torah wants Israel to remember the kindness that Jethro demonstrated so that they do not harm his seed. Thus we find the Rechabites, who were descended from Jethro, living among the children of Israel in Jerusalem. We find Jonadab the son of Rechab in the time of Jeremiah (Jer. 35:19). There is another chapter similar to the one above.