Jethro Blesses the LORD for Israel's Deliverance

Another interpretation: "And Jethro rejoiced [vayyichad]." Rav said: he passed a sharp sword [cherev chadda] over his flesh [that is, he circumcised himself]. Shmuel said: his flesh became prickled all over [chiddudin chiddudin], in revulsion. Rav Pappa said: this is what people say, "A convert, even to the tenth generation, do not disparage an Aramean [a gentile] in his presence." (Exodus 18:10) "And Jethro said, Blessed is the LORD." In the name of Rabbi Pappus they said: it is a disgrace to Moses and to the six hundred thousand that they did not say "Blessed" until Jethro came and said, "Blessed is the LORD." One who sees a place where miracles were done for Israel says, "Blessed is He who did a miracle for our ancestors in this place." From where are these words derived? Rav Acha said: because the verse states, "And Jethro said, Blessed is the LORD who delivered" and so on. For a miracle done for the public, all the world is obligated to bless. For a miracle done for an individual, he himself is obligated to bless; all the world is not obligated to bless. What of one who would bless over the miracles of his father and his teacher? If the person is distinguished, such as Joab son of Zeruiah and his fellows, and a person through whom the name of Heaven was sanctified, such as Daniel, Hananiah, Mishael, and Azariah, one blesses. As for the miracles of the tribes, what of blessing? The one who says that each and every tribe is called a congregation holds that one must bless. "Blessed is the LORD who delivered you from the hand of Pharaoh": not from the hand of Pharaoh, but from the hand of the great serpent. "From under the hand of Egypt": from under the bondage of Egypt.