Mekhilta DeRabbi Shimon Ben Yochai Reader

"And Moses said to Aaron, Take a jar" (Exodus 16:33). This jar: one does not know of what it is made, whether of gold, or of silver, or of copper, or of iron, or of lead. Scripture therefore teaches, saying "one jar" [reading the unusual word as marking out a single distinct kind]: I spoke only of a vessel that stands out more than its fellow. And which is the vessel that stands out more than its fellow? You must say this is an earthenware vessel. "And put there a full omer of manna, and lay it up before the LORD, to be kept for your generations" (Exodus 16:33-34). Rabbi Joshua says: for the fathers. Rabbi Eleazar of Modiin says: for the generations to come. Rabbi Yose says: for the days of Jeremiah. For Jeremiah used to say to Israel, Occupy yourselves with Torah. They said to him, If we occupy ourselves with Torah, from where shall we be supported? He brought out for them the jar of manna and said to them, Your fathers who occupied themselves with Torah, see by what they were supported. You too, if you occupy yourselves with Torah, in the end the Holy One, blessed be He, will support you. And this is one of three signs that Elijah is destined to reveal to Israel, and these are they: the flask of manna, the flask of water, and the flask of the anointing oil.

"And the children of Israel ate the manna forty years" (Exodus 16:35). Rabbi Joshua says: Israel ate the manna forty days after the death of Moses. Moses died on the seventh of Adar, and they ate of it the twenty-four remaining days of Adar and sixteen days of Nisan. And so it says, "And the manna ceased on the next day, when they had eaten of the produce of the land" (Joshua 5:12). Rabbi Eleazar of Modiin says: the twenty-four days of Adar, and thirty days of a second Adar, for that year was a leap year, and they ate of it until the sixteenth of Nisan. And so it says, "And the manna ceased on the next day." Others say: Israel ate the manna fifty-four years. Forty years in the wilderness, seven of the conquest, and seven of the apportioning of the land, as it is said, "until they came to an inhabited land" (Exodus 16:35). What does "an inhabited land" teach? It teaches that for fourteen years Israel ate the manna after the death of Moses.

"Now an omer is a tenth part of an ephah" (Exodus 16:36). And the omer: I do not know how much it is. Scripture therefore teaches, saying "the tenth part of an ephah is it." It is one part out of ten in three seah, which are seven quarter-measures and a remainder. And further, this remainder is one part out of five in a quarter-measure.

"And all the congregation of the children of Israel journeyed from the wilderness of Sin" (Exodus 17:1). According to the order of our exposition we have learned that the enemy comes only on account of sin and on account of transgression.

"And the people quarreled with Moses" (Exodus 17:2) - that they overstepped the line of justice. "And Moses said to them, Why do you quarrel with me? Why do you test the LORD?" He said to them: As long as you contend against me, behold, you are testing the Holy One, blessed be He. Another interpretation: He said to them, As long as you contend against me, the Holy One, blessed be He, performs for you miracles and mighty acts, and His name is magnified in the world.

"And the people thirsted there for water" (Exodus 17:3) - this teaches that thirst struck them. But earlier, "And they came to Marah, and they could not drink the waters of Marah" (Exodus 15:23) - at Marah thirst did not strike them, but here thirst struck them. "And he said, Why is this that you have brought us up out of Egypt?" He said to them: It is the way of the world that a man grows angry in his house, yet he sets his face only against the small one; but here they set their face against the great one. "To kill me and my children and my cattle with thirst." From here Rabbi Josiah used to say: A man's house [that is, his household] is dearer to him than himself. Another interpretation of "to kill me and my children and my cattle": they said, a man's cattle are his very life. For how is it? When a man sets out on the road and his cattle are not with him, he is in distress.

"And Moses cried out to the LORD, saying, What shall I do for this people?" (Exodus 17:4) - to make known the praise of Moses, that he did not say, Since they contend against me, I too will not seek mercy for them; but rather, What shall I do for this people? "They are almost ready to stone me." He said before Him: Master of the world, between You and them, behold I am as good as slain, since You said to me, Do not be strict against them, for You said to me, "Carry them in your bosom" (Numbers 11:12). Here the Holy One, blessed be He, lowers and Moses raises up; but in the affair of the calf the Holy One, blessed be He, raises up and Moses lowers.

"And the LORD said to Moses, Pass on before the people" (Exodus 17:5) - pass over their words, for their soul is embittered. Rabbi Judah says: pass over their sin. Rabbi Nehemiah says: "before this people" - and let him speak gently to them. Another interpretation: pass on before this people and bring out water for them. "And take with you of the elders of Israel" - for testimony, that they should not say the springs were already there. "And your staff, with which you struck the river, take in your hand and go." This is one of three things about which Israel used to murmur, saying they are instruments of calamity, and these are they: the incense, the staff, and the ark. The incense: they said it is an instrument of calamity, for it killed Nadab and Abihu, and it killed Korah and his company. In the end they knew it was an instrument of blessing, as it says, "And he put on the incense and made atonement for the people" (Numbers 17:12). The ark: they said it is an instrument of calamity, for it struck the Philistines and the men of Beth-shemesh, and it killed Uzzah. In the end they knew it was a blessing, as it says, "And the ark of the LORD remained in the house of Obed-edom the Gittite three months, and the LORD blessed Obed-edom and all his house" (2 Samuel 6:11). The staff: they said it is an instrument of calamity, for it brought the plagues upon the Egyptians in Egypt. In the end they knew it was an instrument of blessing, as it says, "And your staff, with which you struck the river, take in your hand and go."

"Behold, I will stand before you there upon the rock at Horeb" (Exodus 17:6). The Holy One, blessed be He, said to him: Every place where you find the impression of a human footprint, as it says, "the likeness as the appearance of [a man]" (Ezekiel 1:26), there I am standing before you. "And you shall strike the rock." From here Rabbi Yose ben Zimra says: This staff was made of sapphire. It is not written here "and you shall strike upon the rock," but rather "and you shall strike in the rock" [a sapphire staff striking into the rock without shattering it].

"And he called the name of the place Massah [Testing] and Meribah [Quarrel]" (Exodus 17:7). Rabbi Yehoshua says: Moses called it Massah and Meribah. Rabbi Eliezer the Modaite says: The Omnipresent called it Massah and Meribah, as it says, "and he called the name of the place" [the Omnipresent did the naming]. From here we learn that the Great Court is called "Place." "Because of the quarrel of the children of Israel" and so forth. Rabbi Yehoshua says: They said, if there is a Master of all the worlds, blessed be He, who is present with us as He is present in the world, we shall know it; and if not, we shall not know it. Rabbi Elazar the Modaite says: They said, if He supplies our needs in the wilderness we will serve Him, and if not we will not serve Him.

"Then Amalek came" (Exodus 17:8). Rabbi Yoshiyah and Rabbi Elazar Chisma say: This verse is inscribed and explained by Job, "Can the papyrus grow without a marsh? Can the reed-grass thrive without water?" (Job 8:11). Just as it is impossible for papyrus to be without a marsh and for reed-grass to be without water, so it is impossible for Israel to separate from the words of Torah. Because they separated from the words of Torah they fell into complaining; therefore the enemy came upon them, for the enemy comes only because of sin and transgression, as it says, "Then Amalek came." "Then Amalek came" with brazen face, as it says, "and he did not fear God" (Deuteronomy 25:18). Rabbi Yose ben Chalafta says: He came with counsel, for he went and gathered all those thousands and myriads in order to receive punishment. They said: How can we stand against them? Pharaoh who stood against them, the Holy One, blessed be He, drowned in the sea; how can we stand against them? He said to them: I will give you counsel as to what you should do. If they defeat us, flee; and if not, come and help us against them. Rabbi Natan ben Yosef says: Amalek strode past five nations and came and waged war with Israel, as it says, "Amalek dwells in the land of the Negev, and the Hittite and the Jebusite and the Amorite dwell in the hill country, and the Canaanite dwells by the sea and along the Jordan" (Numbers 13:29); he was farthest of them all. Rabbi says: He came only from the mountains of Seir; Amalek strode four hundred parasangs and came and waged war with Israel. Others say: Let Amalek the ingrate come and exact punishment from a people of ingrates. "And he fought with Israel at Rephidim." Rabbi Yehoshua says: He entered beneath the clouds of glory and stole souls from Israel and killed them, as it says, "who happened upon you on the way and cut off all the stragglers at your rear" (Deuteronomy 25:18). "At Rephidim." Rabbi Chananiah said: We asked Rabbi Eliezer about this matter when he sat in the great academy, what is Rephidim? He said to us: Its plain meaning. And further, Rabbi Chananiah said: We asked Rabbi Eliezer when he sat in the great academy, why did Israel redeem firstborn donkeys but not redeem firstborn camels or firstborn horses? He said to us: It is a decree of the King of kings of kings, blessed be He. Another explanation: Because they assisted Israel at the time of their going out from Egypt, for there was not one of them who did not have seventy donkeys before him laden with silver and gold and precious stones and pearls. The expounders of hidden meanings say: "Rephidim" means nothing but "they slackened their hands" [rifu yadayim], for they slackened their hands from the Torah; therefore the enemy came upon them, for the enemy comes only because of sin and transgression. And so it says, "And it came to pass, when the kingdom of Rehoboam was established and he was strong, he forsook the Torah of the LORD, and all Israel with him" (2 Chronicles 12:1). What does it say next? "And it came to pass in the fifth year, Shishak king of Egypt came up against Jerusalem, because they had been unfaithful to the LORD" (2 Chronicles 12:2).

"And Moses said to Joshua, Choose us men" (Exodus 17:9). From here we learn that a person's student's honor should be as dear to him as his colleague's honor. And let the whole world learn from Moses, who did not say to Joshua "choose me men," but rather "choose us men" he made him his equal. "Men" mighty men, men who fear sin. "And go out, fight with Amalek." Now does Moses stand and tell Joshua to wage war with Amalek? Rather, it is a tradition that the children of Esau fall only by the hand of the children of Rachel. "And go out, fight with Amalek." Rabbi Yehoshua says: The Holy One, blessed be He, said to Moses, go out from beneath the wings of the Divine Presence and fight Amalek. Rabbi Elazar the Modaite says: The Holy One, blessed be He, said to Moses, say to Joshua, this head of yours, why are you guarding it? Is it not for the crown? Go out and fight Amalek. "Tomorrow I will stand on the top of the hill with the staff of God in my hand." Tomorrow we will be ready and standing on the top of the hill, and the staff that the Holy One, blessed be He, said "shall be in your hand" will be in my hand forever; these are the words of Rabbi Yehoshua. Rabbi Elazar the Modaite says: Tomorrow we will decree a fast and we will be ready and standing. "On the top" these are the deeds of the fathers. "The hill" these are the deeds of the mothers. "And the staff of God in my hand" Moses said before the Omnipresent: With this staff of Yours You brought them out of Egypt, and split the sea for them, and brought the quail across for them, and brought down the manna for them, and performed for them miracles and mighty acts; with this staff perform for them miracles and mighty acts in this hour.

"And Joshua did as Moses had said to him" (Exodus 17:10) he did what he was commanded and did not transgress the decree of Moses. "And Moses, Aaron, and Hur" this Hur was the son of Miriam. "Went up to the top of the hill." Regarding the matter we discussed from here we learn that the prayer-leader of the congregation should have one at his right and one at his left.

"And it came to pass, when Moses raised his hand, that Israel prevailed" (Exodus 17:11). Rabbi Eliezer says: Do the hands of Moses make Israel prevail, or do his hands break Amalek? Rather, at the time when Israel does the will of the Omnipresent and believes in what the Omnipresent commanded Moses, the Omnipresent performs for them miracles and mighty acts. Similarly you say: "And they shall take of the blood and put it on the two doorposts" (Exodus 12:7). What does the blood benefit the angel, and what does it benefit the doorpost? Rather, whenever Israel does the will of the Omnipresent and believes in what Moses commanded them to do, the Omnipresent has mercy on them. Similarly, "And the LORD said to Moses, Make for yourself a fiery serpent" (Numbers 21:8) and so forth. Does the serpent kill and give life? Rather, whenever Israel does the will of the Omnipresent and believes in what He commanded them, they are healed. Another explanation: "And it came to pass, when Moses raised his hand" Rabbi Akiva says: When Moses raised his hand, he hinted that Israel was destined to exalt the words of Torah, and they prevail; and when he lowered his hand, it was as if to say that Israel was destined to debase the words of Torah, and they do not prevail.

"But the hands of Moses were heavy" (Exodus 17:12) the hands of Moses became heavy at that hour like a man on whom two jugs of water are hung; these are the words of Rabbi Yehoshua. Rabbi Elazar the Modaite says: From here we learn that one must not be slack in a matter of a commandment, for had Moses said to Joshua "choose me men" at once, he would not have come to that distress; instead he said "tomorrow." "And they took a stone." Now was there not a single cushion or bolster there to set down for him to sit upon? Rather he said: As long as Israel dwells in distress, I too will be with them in distress. From here they said: Happy is the person who shares distress with the community. "And Aaron and Hur supported his hands" this teaches that they would raise them up and lower them. "And his hands were faith until the going down of the sun" this teaches that Israel was in fasting that whole day; these are the words of Rabbi Yehoshua. Rabbi Eliezer the Modaite says: "But the hands of Moses were heavy" the sin weighed heavy upon the hands of Moses and he could not endure it. What did he do? He turned to the first fathers, as it says, "And they took a stone and placed it beneath him" these are the deeds of the fathers; "and he sat upon it" these are the deeds of the mothers. "And Aaron and Hur supported his hands" why does it say "on this side one and on that side one"? This teaches that Aaron would invoke the merit of Levi and Hur would invoke the merit of Judah. From here they said: We do not have fewer than three who go down before the ark on a public fast. "And his hands were faith" the hand with which he took nothing from Israel was "faith until the going down of the sun." Another explanation: "And his hands were faith" Moses said before the Omnipresent: Master of the world, by my hand You brought them out of Egypt, and by my hand You split the sea for them and brought down the manna for them and brought the quail across for them and performed for them miracles and mighty acts; and by my hand perform for them miracles and mighty acts in this hour. Another explanation: "Faith until the going down of the sun" he said: I have seen that all the kingdoms wage war only until six hours, but this guilty kingdom wages war from morning until evening.

"And Joshua weakened Amalek" (Exodus 17:13). Rabbi Yehoshua says: He went down and cut off the heads of the mighty men standing at the heads of the ranks. Rabbi Elazar the Modaite says: It uses a notarikon [reading the word as initials of other words] he began [vayachel], and he seized [vayochez], and he shattered [vayishaber]. "Amalek" according to its plain meaning. "The people" these are his sons. "And" [the particle et] these are the armies that were with him; these are the words of Rabbi Yehoshua. Rabbi Elazar the Modaite says: "Amalek" according to its plain meaning; "the people" these are his sons; "and" [et] these are the armies that were with him; and when it says "and" [ve-et] these are the armies that were with his sons. "By the edge of the sword." Rabbi Yehudah says: "By the edge of the sword" we learn that this war was conducted only by the command of might. Others say: "By the edge of the sword" there was fulfilled in them what is said elsewhere, "For I will make you into blood, and blood shall pursue you; if you have not hated blood, then blood shall pursue you" (Ezekiel 35:6). "And the LORD said to Moses, Write this for a memorial in the book." The first elders say: A whip with which Israel is lashed will in the end itself be lashed. Let the whole world learn from Pharaoh, that because he came and enslaved Israel, the Omnipresent drowned him in the sea, as it says, "and He shook off Pharaoh and his host into the Sea of Reeds" (Psalms 136:15). And so you find with Amalek, that because he came and harmed Israel, the Omnipresent destroyed him from this world and from the world to come, as it says, "For I will utterly blot out the memory of Amalek" (Exodus 17:14). So too every nation and kingdom that comes and harms Israel, by that very thing the Omnipresent exacts punishment from it.

"Write this for a memorial in a book" (Exodus 17:14). "Write" means from what is written here. "This" refers to what is written here. "For a memorial" refers to what is written in Deuteronomy. "In a book" refers to what is written in the Prophets. "What is written in the Scroll" - so says Rabbi Yehoshua. Rabbi Elazar of Modi'in says: "This" refers to what is written here and in Deuteronomy; "for a memorial" refers to what is written in the Prophets; "in a book" refers to what is written in the Scroll. "And rehearse it in the ears of Joshua" (Exodus 17:14) - on that very day Joshua was anointed; so says Rabbi Yehoshua. Rabbi Elazar of Modi'in says: This is one of four who were given a hint; two took heed and two did not take heed. Moses was given a hint and did not take heed: "And rehearse it in the ears of Joshua" - meaning Joshua would bring Israel into the Land. In the end Moses stood and made all those requests and all those supplications, until it was said to him (Deuteronomy 3:26): "Enough! Speak no more of this matter." Jacob was given a hint and did not take heed, as it is said (Genesis 28:15): "Behold, I am with you and will keep you." In the end he was afraid, as it is said (Genesis 32:8): "And he was afraid and distressed." Is it possible that one whom the Holy One, blessed be He, assured in this way should be afraid? Rather, he said: Perhaps sin will be the cause. David was given a hint and took heed, as it is said (1 Samuel 17:36): "Your servant has struck down both the lion and the bear." He said: What am I, that I have killed these three wild beasts? Rather, perhaps some matter is destined to befall Israel, and they are destined to be saved through me. Therefore it is said (1 Samuel 17:36): "And this uncircumcised Philistine shall be as one of them." Mordecai was given a hint and took heed, as it is said (Esther 2:11): "And every single day Mordecai walked before the court of the harem." He said: Is it possible that this pious woman should be married to this uncircumcised man? Rather, perhaps some matter is destined to befall Israel, and they are destined to be saved through her. Immediately, "the matter became known to Mordecai, and he told it to Queen Esther" (Esther 2:22). "For I will utterly blot out" (Exodus 17:14). "Blot out" in this world; "I will utterly blot out" in the world to come - him and all his family; so says Rabbi Yehoshua. Rabbi Elazar of Modi'in says: "Amalek" - this refers to Agag. "The remembrance" - this refers to Haman. "Blot out" him and all his family; "I will utterly blot out" him and all that generation. "From under heaven" (Exodus 17:14). Rabbi Yehoshua says: That Amalek should have no offspring or grandchild, so that no one should say, "This camel belonged to Amalek; this ewe belonged to Amalek; this tree belonged to Amalek." Rabbi Elazar of Modi'in says: Because he came to destroy Israel from under the wings of heaven, Moses said before the Holy One, blessed be He: Master of the universe, this wicked one comes to destroy Your children from under heaven - the scroll of the Torah that You gave them, who will read in it? Rabbi Nathan says: Haman came only as a reminder for Israel, as it is said (Esther 9:28): "These days of Purim shall not pass away from among the Jews, nor shall the memory of them perish from their descendants."

"And Moses built an altar and called its name 'the LORD is my banner'" (Exodus 17:15). Rabbi Yehoshua says: Moses called it "my banner" - he said to them: This miracle that the Holy One, blessed be He, performed for you, He performed on my account. Rabbi Elazar of Modi'in says: The Holy One, blessed be He, called it "my banner." For whenever Israel dwells in a state of miracle, it is as though the miracle is before Him; when they dwell in distress, it is as though the distress is before Him; when they dwell in joy, the joy is before Him. And so it says (1 Samuel 2:1): "For I rejoice in Your salvation."

"And he said: For a hand is upon the throne of the LORD" (Exodus 17:16). From the time He sits upon the throne of the LORD, there shall be war for Him; at that hour, "the LORD has war with Amalek." From here we learn that the appointment of a king precedes the cutting off of the seed of Amalek; so says Rabbi Yehoshua. Rabbi Elazar of Modi'in says: The Holy One, blessed be He, swore by His throne that if all the nations of the world come to convert, they shall be accepted from them, but from Amalek they shall not be accepted. As it is said (2 Samuel 1:13): "And David said to the young man who told him, 'Where are you from?' And he said, 'I am the son of a stranger, an Amalekite.'" At that hour David recalled what had been said to Moses his teacher: that if any of all the nations of the world come to convert, Israel shall accept them, but Amalek they shall not accept. And David said to him: "Your blood be upon your head; your own mouth has testified against you" (2 Samuel 1:16). "From generation to generation" (Exodus 17:16). The Holy One, blessed be He, said: From generation to generation I am after him, for generations of generations. "From generation to generation" - from the generation of this world to the generation of the world to come; so says Rabbi Yehoshua. Rabbi Elazar of Modi'in says: From the generation of Samuel to the generation of the Messiah, which contains three generations. And how do we know it contains three generations? As it is said (Psalms 72:5): "They shall fear You while the sun endures, and before the moon, for a generation of generations."

"And Jethro heard" (Exodus 18:1). What report did he hear that he came? Rabbi Yehoshua says: He heard of the war with Amalek and came, for it is written right beside it (Exodus 17:13): "And Joshua weakened Amalek." Rabbi Elazar of Modi'in says: He heard of the giving of the Torah and came. For we find that on the day the Torah was given to Israel, all the kings of the earth trembled in their palaces, as it is said (Psalms 29:9): "And in His palace all say, 'Glory.'" All the nations of the world gathered before Balaam and said to him: It seems that the Holy One is destroying His world with water, as He destroyed the generation of the Flood, as it is said (Psalms 29:10): "The LORD sat enthroned at the Flood." He said to them: Fools, He has already sworn that He will not bring a flood upon the world, as it is said (Isaiah 54:9): "For this is to Me like the waters of Noah, when I swore that the waters of Noah should no more pass over the earth." They said to him: Surely a flood of water He will not bring, but a flood of fire He will bring. He said to them: He will bring neither a flood of water nor of fire; He is giving Torah to His people and bestowing reward upon those who fear Him. When they heard this from him, they all turned, each one to his place. Rabbi Eliezer says: He heard of the splitting of the Sea of Reeds and came, for we find that on the day the sea was split for Israel, they heard it from one end of the world to the other, as it is said (Joshua 5:1): "And it came to pass, when all the kings of the Amorites who were beyond the Jordan westward, and all the kings of the Canaanites who were by the sea, heard that the LORD had dried up the waters of the Jordan before the children of Israel until they had crossed over." And so Rahab says to Joshua's messengers (Joshua 2:10): "For we have heard how the LORD dried up the waters of the Sea of Reeds before you." They said: She was ten years old when Israel left Egypt. All forty years that Israel was in the wilderness she was a harlot. At fifty years she converted. She said: With three things I sinned; with three things may He forgive me - with the rope, with the window, and with the booth, as it is said: "And she let them down by a rope through the window" (Joshua 2:15), and "she hid them with the stalks of flax" (Joshua 2:6). "Jethro" (Exodus 18:1). At first they called him Jether, as it is said (Exodus 4:18): "And Moses went and returned to Jether his father-in-law." Once he performed worthy deeds they added one letter to him and he was called Jethro. So too you find with Abraham: at first they called him Abram; once he performed worthy deeds they added one letter to him and he was called Abraham. So too you find with Sarah: at first they called her Sarai; once she performed worthy deeds they added one letter to her and she was called Sarah for all the world. So too you find with Joshua: at first they called him Hoshea, and once he performed worthy deeds they added one letter to him and he was called Joshua. Another interpretation: that a letter is withheld from them. You may learn from Ephron: at first they called him Ephron; once he set a price with our father Abraham and said to him, "a land worth four hundred shekels of silver, what is that between me and you?" (Genesis 23:15), they withheld one letter from him and he was called Ephran. So too you find with Jehonadab: at first they called him Jehonadab (2 Kings 10:15), and once he joined himself to the wicked one, who is Jehu, they withheld one letter from him and he was called Jonadab (Jeremiah 35:6). From here they said: Do not join yourself to a wicked man, even to bring him near to the Torah. So too you find with Ahab son of Kolaiah: at first they called him Ahab (Jeremiah 29:21); once he performed wicked deeds they withheld one letter from him and he was called Achav. Seven names were given to Jethro: Jether, Jethro, Hobab, son of Reuel, Putiel, Keni. Jether, because he caused one extra section to be added to the Torah; the Holy One, blessed be He, gave him a section to take pride in. And which is it? The appointing of elders, as it is said (Exodus 18:21): "And you shall provide out of all the people." Jethro, because he performed worthy deeds. Hobab, because he was beloved to the Omnipresent. "Son," because he was like a son to the Omnipresent. Reuel, because he was a friend to the Omnipresent. And so it says (Exodus 18:12): "And Aaron came, and all the elders of Israel, to eat bread with Moses' father-in-law before God." Putiel, because he renounced every form of idolatry in the world. Keni, because he acquired the world to come. "Priest of Midian" (Exodus 18:1). Rabbi Yehoshua says: He was a pagan priest, as in the matter that is said (Judges 18:30): "And Jonathan son of Gershom son of Manasseh, he and his sons, were priests to the tribe of the Danites." Rabbi Elazar of Modi'in says: He was a prince, as in the matter that is said (2 Samuel 8:18): "And the sons of David were priests." "Father-in-law of Moses." At first Moses honored him, as it is said (Exodus 4:18): "And he returned to Jether his father-in-law." Now his father-in-law began to honor him; they said to him: What is your distinction? He said to them: I am the father-in-law of Moses. "All that God had done for Moses and for Israel" (Exodus 18:1) - Moses is weighed as equal to Israel, and Israel as equal to Moses; the teacher is weighed against the disciple, and the disciple against the leader. "For the LORD had brought Israel out of Egypt" - from here you learn that the exodus from Egypt is weighed before the Omnipresent against all the miracles and mighty acts that the Omnipresent performed for Israel.

"And Jethro, Moses' father-in-law, took Zipporah, Moses' wife, after she had been sent away" (Exodus 18:2). Rabbi Yehoshua says: After he had dismissed her by word. Rabbi Elazar of Modi'in says: After he had dismissed her by a document. It says here "after she had been sent away," and it says elsewhere (Deuteronomy 24:1): "And he writes her a bill of divorce and gives it into her hand and sends her from his house." Just as the sending away mentioned elsewhere is by a writ, so too the sending away mentioned here is by a writ. When did he send her away? At the time when the Omnipresent said to Moses, "Go and bring Israel out of Egypt," he took his wife and his sons and set them upon the donkey. The Omnipresent said to Aaron, "Go out to meet your brother toward the wilderness." He went out to meet him and began to embrace and kiss him. Moses said to him: My brother, where were you all these years? He said to him: In Midian. He said: What is the nature of these people who are with you? He said to him: They are my wife and my sons. And he said to him: Where are you taking them? He said to him: To Egypt. He said to him: Over the first ones we are already grieving, and now you bring the latter ones? Immediately he said to her: Return to your father's house. Immediately she took her two sons and returned to her father's house. Therefore it is said "after she had been sent away, and her two sons."

"And the two sons of his, of whom the name of the one was Gershom, for he said, 'I have been a stranger in a foreign land'" (Exodus 18:3). Rabbi Yehoshua says: It was a foreign land to me, certainly. Rabbi Elazar of Modi'in says: A foreign land, for the whole world worships idolatry, while I worship the One who spoke and the world came into being, as it is said (Psalms 50:1): "God, the LORD, has spoken and called the earth, from the rising of the sun to its setting."

"And the name of the other was Eliezer, for 'the God of my father was my help and delivered me from the sword of Pharaoh'" (Exodus 18:4). When did the Omnipresent deliver him? Rabbi Yehoshua said: At the time when Dathan said to him, "Who made you a man, a ruler and a judge over us?" (Exodus 2:14). Rabbi Elazar of Modi'in says: They seized Moses and brought him up to the platform, bound him, and set a sword upon his neck. An angel came down from heaven in the likeness of Moses; they seized the angel and released Moses. Rabbi Eliezer says: The men who had seized Moses - the Omnipresent made them into groups, mute, deaf, and blind. They would say to the mute ones, "Where is Moses?" and they could not speak; to the deaf, and they could not hear; to the blind, and they could not see. And so it says (Exodus 4:11): "Who gives a mouth to man?"

"And Jethro, Moses' father-in-law, came, with his sons and his wife, to Moses" (Exodus 18:5). Why is this stated? Because it is said (Exodus 18:6): "And he said to Moses, 'I, your father-in-law Jethro, am coming to you, and your wife and her two sons with her.'" I do not know whether they are Moses' sons or her sons from another place. Therefore the text teaches, "And Jethro, Moses' father-in-law, came, with his sons and his wife" - they are Moses' sons and not her sons from another place. "To the wilderness" - here the verse expresses astonishment at him: a man who dwells in his home and in the honor of the world, now he is to come to this desolate wilderness, in which there is nothing? Therefore it is said "to the wilderness."

"And he said to Moses, I, your father-in-law Jethro, am coming to you" (Exodus 18:6). Rabbi Yehoshua says: he sent word to him by a messenger. Rabbi Eliezer of Modi'in says: he sent him a letter, and he shot it into the camp of Israel. [It read:] "Do it for my sake; and if you will not do it for my sake, do it for the sake of your wife; and if you will not do it for the sake of your wife, do it for the sake of your two sons." Rabbi Eliezer says: The Holy One, blessed be He, said to Moses, I am the One who spoke and the world came to be, as it is said, "God, God, the LORD, has spoken and summoned the earth" (see Psalms 50:1). I am the One who brings near and I am the One who keeps far. I brought Jethro near and did not keep him far. This man who comes to you comes only to convert, comes only to be brought in under the wings of the Divine Presence. You too, bring him near and do not keep him far. From here they said: A person should always thrust away with the left hand and draw near with the right hand, not in the way that Elisha treated Gehazi, whom he kept far forever.

"And Moses went out to meet his father-in-law" (Exodus 18:7). They said: Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel went out. And some say even the Ark went out with them. "And he bowed down and kissed him, and they asked one another after their welfare." We do not know who bowed to whom and who kissed whom. Whom have we heard called "a man"? Was it not Moses, as in the matter that is said, "Now the man Moses was very humble" (Numbers 12:3)? Therefore it was none other than Moses who bowed and kissed Jethro. From here they said: A person should always show honor to his father-in-law. And so David said to Saul, "See, my father, see" (see 1 Samuel 24:11), which teaches that he treated him with the honor due to a father. "And they asked one another after their welfare [shalom]." Great is peace, for it precedes even the praise of the Holy One, blessed be He. For so we find that Moses opened with Jethro not with the going out of Egypt, nor with the Ten Words, nor with the splitting of the Sea, nor with the manna, nor with the quail, but with peace first, as it is said, "And they asked one another after their welfare," and only afterward, "And Moses recounted to his father-in-law" everything, because peace settles the mind to hear all these things. "And they came into the tent" (Exodus 18:7). This is the house of study.

"And Moses recounted to his father-in-law" (Exodus 18:8) - to draw him in and bring him near to the Torah. "All that the LORD had done to Pharaoh and to Egypt": Pharaoh is weighed as equal to Egypt, and Egypt is weighed as equal to Pharaoh. "For Israel's sake": that you may know My people through Israel. "All the hardship": in Egypt. "That had befallen them": at the Sea. "On the way": this is the coming of Amalek. "And the LORD delivered them": from all of them.

"And Jethro rejoiced over all the goodness" (Exodus 18:9). Rabbi Yehoshua says: he told him of the goodness of the manna. He said to him: This manna that the Holy One, blessed be He, gave us - we taste in it the taste of bread, the taste of meat, the taste of fish, the taste of locusts, the taste of every delicacy in the world, as it is said, "good," "the goodness," "all the goodness," "over all the goodness." Rabbi Eliezer of Modi'in says: he told him of the goodness of the well. He said to him: This well that the Omnipresent gave us - we taste in it the taste of honey, the taste of milk, the taste of new wine, the taste of aged wine, [the taste of] all the sweet things in the world, as it is said, "good," "the goodness," "all the goodness," "over all the goodness." Rabbi Eliezer says: he told him of the goodness of the Land of Israel. He said to him: The Omnipresent is destined to give us the Land of Israel, and the World to Come, and a new world, and the kingdom of the house of David, and the priesthood, and the Levitical service, as it is said, "good," "the goodness," "all the goodness," "over all the goodness." "That He had rescued him from the hand of Egypt": from under that burden of Egypt.

"And Jethro said, Blessed be the LORD" (Exodus 18:10). Rabbi Pappias [taught]: It is a disgrace to Moses and his company, for the Omnipresent brought out sixty myriads from Egypt, and there was not one among them who opened his mouth and blessed the Omnipresent until Jethro came and blessed Him. "Who has delivered you from the hand of Egypt." Why does it say "and from the hand of Pharaoh"? From the hand of the one who is called "the great sea-monster," as it is said, "Behold, I am against you, Pharaoh, the great sea-monster" (see Ezekiel 29:3). "Who has delivered you" - this is Moses and Aaron. "Who has delivered the people" - these are Israel. "From under the hand of Egypt" - from under the burden of Pharaoh and of Egypt.

"Now I know" (Exodus 18:11): until now he had not acknowledged the matter. "That the LORD is greater than all gods." They said: At first not even a slave could escape from Egypt; now the Omnipresent has brought out sixty myriads of human beings. Therefore it is said, "that the LORD is greater than all gods." Another interpretation: "that the LORD is greater than all gods" - they said: At first Jethro left no idol in the world that he did not worship; now he acknowledged the matter, as it is said, "gods," "the gods," "all gods," "than all gods." Naaman acknowledged the matter even more than he did, as it is said, "Behold, now I know that there is no God in all the earth except in Israel" (2 Kings 5:15). And so too Rahab the innkeeper, as it is said, "For the LORD your God, He is God in the heavens above and on the earth below" (Joshua 2:11). "For in the very matter in which they acted presumptuously against them." [Jethro said:] I knew Him in the past, but now even more, for by the very scheme that the Egyptians devised to destroy Israel, the Omnipresent judged them, as it is said, "for in the matter in which they acted presumptuously against them."

"And Jethro, Moses' father-in-law, took a burnt offering and sacrifices for God" (Exodus 18:12). Here Scripture expresses astonishment at him: A man who used to stand and sacrifice and burn incense to idols every day now brings a burnt offering and sacrifices to God! "And Aaron came, and all the elders of Israel, to eat bread." Where did Moses go? Did he not at first go out to meet him, as it is said, "And Moses went out to meet his father-in-law" (verse 7)? Rather, this teaches that Moses stood and served them. This matter Rabbi Tzadok expounded. When Rabban Gamaliel stood and served, they said: Is it right that we recline while Gamaliel, the son of Rabbi, stands and serves us? Rabbi Yehoshua said to them: We find one greater than Rabban Gamaliel who stood and served. They said to him: Who is this? He said to them: Abraham, as it is said, "and he stood over them" (Genesis 18:8) - and they were not even decent men but men who worshipped idols and provoked the Omnipresent; how much more so should Rabban Gamaliel stand and serve men who are worthy and occupied with Torah! Rabbi Tzadok said to them: We find one greater than Abraham and than Rabban Gamaliel who stands and serves. They said to him: Who is this? He said to them: the God of heaven, blessed be He, who gives to each and every one his needs and to every body its sufficiency, as it is said, "who gives bread to all flesh" (Psalms 136:25), and it says, "who gives to the beast its food" (Psalms 147:9) - and not to decent men but to men who worship idols and provoke Him; how much more so should Rabban Gamaliel stand and serve men who are worthy and occupied with Torah! "Before God" - [this teaches that whoever receives the face of the sages is as if he receives the face of the Divine Presence].

"And it came to pass on the next day" (Exodus 18:13): the day after the Day of Atonement. "And Moses sat to judge the people": as was his custom. "And the people stood before Moses from the morning until the evening." Now did Moses really sit from morning until evening judging Israel? Surely the courts sit only until the time of the meal! Rather, of everyone who judges a true judgment truthfully, Scripture accounts it as though he became a partner with the Holy One, blessed be He, in the work of creation. It is said here, "from morning until evening," and it is said there, "and it was evening and it was morning" (Genesis 1:5).

"And Moses' father-in-law saw all that he was doing for the people" (Exodus 18:14), and so forth. He said to him: Like a king who sits while his servants stand, so are you doing to them, to Israel? "Why do you sit alone, and all the people stand about you?" (Exodus 18:14)

"And Moses said to his father-in-law: Because the people come to me to seek God" (Exodus 18:15). Concerning this matter Judah, a man of Kfar Ani, asked Rabban Gamliel: What did Moses see, that he said "because the people come to me to seek God"? He said to him: And if not, what should he have said? Said the other: "Because the people come to me to seek as the word of God." He said to him: You have spoken well.

"When they have a matter, it comes to me" (Exodus 18:16): between impurity and purity. "And I judge between a man": this is a case that has no compromise in it. "And his fellow": this is a case that has compromise in it, and they are dismissed and go off as friends. "And I make known the statutes of God": these are decrees. "And His laws": these are rulings. So are the words of Rabbi Yehoshua. Rabbi Elazar of Modi'in says: "And I make known the statutes of God" these are the forbidden sexual relations, "and His laws" these are decrees.

"And Moses' father-in-law said to him: The thing that you are doing is not good" (Exodus 18:17). Beloved is Jethro, for he was given a place in which to distinguish himself, namely the appointment of elders. But was not the appointment of elders a fitting matter before the Holy One, blessed be He? And why did the Holy One, blessed be He, not command it to Moses first? Rather, in order to give greatness to Jethro in the eyes of Moses and all the children of Israel, so as to say: Great was Jethro, for the Holy One, blessed be He, agreed with his words. And Jethro too said it only on a condition, that the Holy One, blessed be He, would agree with his words, as it is said (verse 23): "If you do this thing, and God commands you."

"You will surely wither" (Exodus 18:18). Rabbi Yehoshua says: they will praise you and then provoke you. Rabbi Elazar of Modi'in says: they will wear you down and make you drop like this fig tree whose leaves fall off, and likewise it says (Isaiah 34:4): "as the leaf withers from the vine, and as a withered fig from the fig tree." "You": this is Moses. "Also": this is Aaron. "This people who are with you": these are the seventy elders. So are the words of Rabbi Yehoshua. Rabbi Elazar of Modi'in says: "You" this is Moses, "also" this is Aaron, "this people who are with you" these are the seventy elders; and when it says "also," this includes Nadab and Abihu. "For the matter is too heavy for you": he said to him, look at this beam. When it is moist, as long as people go in under it one at a time, they cannot hold it up; three or four can hold it up. Therefore it is said "for the matter is too heavy for you, you cannot do it alone."

"Now listen to my voice, I will give you counsel" (Exodus 18:19): if you listen, it will be good for you. "I will give you counsel, and may God be with you" [go out and consult in the matter with strength]: if it is approved for you, you can endure; and if not, you cannot endure. "Be you for the people opposite God": be for them like a vessel full of utterances. "And bring you the matters to God": the matters that you hear, come and present them favorably for them.

"And you shall warn them of the statutes" (Exodus 18:20): these are decrees. "And the laws": these are rulings. So said Rabbi Yehoshua. Rabbi Elazar of Modi'in says: "the statutes" these are testimonies, as it is said (Leviticus 18:30): "and you shall keep My charge, not to do any of the abominable customs." "And the laws" these are decrees. "And you shall make known to them the way in which they shall walk": this is a decree, as it is said (Deuteronomy 5:30): "in all the way that the LORD your God has commanded you, you shall walk." "And the deed that they shall do": this is the good deed. So are the words of Rabbi Yehoshua. Rabbi Elazar of Modi'in says: "and you shall make known to them" that you shall make known to them the house of their life. "The way" this is acts of loving kindness. "They shall walk" this is visiting the sick. "In it" this is burying the dead. "And the deed" this is the law. "That they shall do" this is going beyond the strict letter of the law.

"And you shall discern from all the people" (Exodus 18:21): you shall discern them through prophecy. "Men of valor": these are the wealthy, possessors of means. "God-fearing": these are those who fear the Omnipresent in judgment. "Men of truth": these are men of reliable promise. "Haters of unjust gain": these are those who hate to take money. So are the words of Rabbi Yehoshua. Rabbi Elazar of Modi'in says: "and you shall discern from all the people" you shall discern them through a clear lens, like this glass through which kings look. "Men of valor" these are men of reliable promise. "God-fearing" these are those who make compromise in judgment. "Men of truth" such as Rabbi Hanina ben Dosa and his fellows. "Haters of unjust gain" these are those who hate even their own money; and are these matters not an inference from minor to major? For if they hated their own money, how much more the money of others. "And you shall place over them chiefs of thousands, chiefs of hundreds, chiefs of fifties, and chiefs of tens": chiefs of thousands, six hundred; chiefs of hundreds, six thousand; chiefs of fifties, twelve thousand; chiefs of tens, sixty thousand. The judges of Israel are thus found to be seventy-eight thousand six hundred.