Parshat Shemot6 min read

Jethro Bound the Fugitive Moses the Way Laban Cornered Jacob

A price on his head, Moses fled Egypt into Midian, where the priest Jethro took him in as a friend and bound him by oath before giving Zipporah.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. A Prince With a Price on His Head
  2. The Friend Who Loved at All Times
  3. The Oath He Learned From Laban
  4. The Voice at the Bush and the Vow Left Behind
  5. Moses Went and Returned to Jethro
Jethro Bound the Fugitive Moses the Way Laban Cornered Jacob Click for full size

A Prince With a Price on His Head

The dust of the eastern road still clung to Moses when he reached the well. Behind him lay Egypt, where he had struck down a taskmaster, buried the body in sand, and learned that Pharaoh now wanted his life. A man with a bounty on his head does not stop running until the country that hunts him has become a rumor. Moses stopped in Midian, at a stone trough where seven sisters were trying to water their father's flock while a knot of shepherds shoved them back from the water.

He drove the shepherds off, drew the water himself, and filled the troughs. The sisters came home while the sun was still high. When their father asked how they had finished so early, they told him an Egyptian had pulled them out of the shepherds' hands and even drawn the water for them. "Where is he?" the priest said. "Why did you leave the man out there? Call him. Let him eat bread."

The Friend Who Loved at All Times

The priest was Jethro, and he opened his door to the fugitive as if he had been waiting for him. A friend loves at all times, and a brother is born for adversity. Jethro was that friend. He took in a man fleeing an enemy who wanted him dead, and asked nothing back.

His house had known no sons. If Jethro had owned sons of his own, his seven daughters would never have been out among rough shepherds, shoving for a place at the trough. The same silence had once hung over Laban, who had no sons until Jacob came to his tents, and then was suddenly rich in cattle and in boys. So it went now in Midian. A righteous man entered the house, ate the bread, and stayed. And out of Jethro's line, in the generations to come, there would rise sons where there had been none, and daughters remembered by name.

The Oath He Learned From Laban

Jethro loved him. He also did not entirely trust the world to be kind to his daughter. Before he would give him Zipporah, he did what Laban had done at the heap of stones on the mountain of Gilead, when Laban cornered Jacob and made him swear: "If thou shalt afflict my daughters, and if thou shalt take other wives beside my daughters, no man is with us. See, God is witness betwixt me and thee."

He would not hand his child to a stranger out of Egypt on a stranger's promise. So he bound Moses with an oath. The verse that says Moses was content to dwell with the man is not a soft word. It is a word of swearing, the same word used of Saul when he adjured the whole army not to taste food until nightfall. Moses swore to stay. He tended the flock. He married Zipporah. He became, in every way that mattered, a son of that house, and the vow settled over him quietly, the way a debt does, waiting.

The Voice at the Bush and the Vow Left Behind

The vow was still on him years later, when he led Jethro's sheep to the far side of the wilderness, to the mountain of Horeb, and a bush burned without turning to ash. Out of the fire a voice called his name and gave him the errand he had run from Egypt to escape. "Come now, and I will send thee unto Pharaoh, that thou mayest bring forth My people out of Egypt."

Moses did not leap. He argued, he stalled, and then he said the thing the oath had planted in him. "Master of the Universe, I cannot simply go. Jethro welcomed me and opened his home to me. I am like a son to him. A man who opens his door to another is owed the other's very life. I cannot leave without his leave." The debt was real. But no decree sealed in heaven has ever been turned aside by a man's reluctance. Jonah rose to flee toward Tarshish and still stood in Nineveh in the end. Jeremiah pleaded that he was only a child and still went wherever he was sent. Moses would go too. First he would go back and ask.

Moses Went and Returned to Jethro

So he came down off the mountain and walked back to the tents in Midian to loose the oath the honest way. He stood before his father-in-law and asked, "Let me go, I pray thee, and return unto my brethren that are in Egypt, and see whether they are yet alive." He did not slip away in the dark. He asked, the way a son asks, and Jethro answered him with two words that opened the road. "Go in peace."

The oath was loosed. And the moment it was, the voice came again. God had spoken to him at the bush, and now God spoke to him a second time inside Midian itself, because the matter was too grave to leave to a single hearing. Back at the bush, when the Lord had seen Moses turn aside to look, He had called him by a doubled name, "Moses, Moses," the way He had once called "Noah, Noah," and "Abraham, Abraham," and "Jacob, Jacob," the doubled name that marks a man given life in this world and life in the world to come.

Moses turned west. The bounty in Egypt had not been lifted. The throne he had fled still stood, and the Pharaoh who had wanted him dead sat on it, or a son of his did. He walked toward all of it anyway, released from the smaller vow so he could be bound to the larger one, a fugitive going home to break the house that had once hunted him.


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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Midrash Tanchuma, Shemot 12Midrash Tanchuma

Retold in our words. Read the original at the link below.Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension · CC-BY

And Moses was content to dwell (Exod. 2:21). The word content (vayo’el) is used with reference to an oath, as in the case of Saul: And he adjured (vayo’el) the people (I Sam. 14:24).

Why did Jethro compel him to take an oath? Lest he do to him what Laban had stated: If thou shalt afflict my daughters and take wives (Gen. 31:50). The Holy One, blessed be He, said to him: The righteous Moses risked his life for the sake of My children and was forced to flee to Midian, but he will redeem them from Egypt. Therefore it is written: And Moses was keeping the flock (Exod. 3:1).

Moses was keeping the flock. Though the time for their redemption was at hand, they had not as yet performed any meritorious deeds. Scripture declares this through the words of Ezekiel: I caused thee in increase even as the growth of the field … thy breasts were fattened, and thy hair was grown, yet thou wast naked and bare (Ezek. 16:7). Is it not so that the Holy One, blessed be He, would not have written breasts and hair except for the fact that breasts and hair allude to Moses and Aaron? Inasmuch as it is said concerning them: Thy two breasts are like two fawns, that are twins of a gazelle (Song 4:5). Thy hair was grown implies that the time for redemption had arrived, but naked and bare signify that Israel had not yet performed any good deeds. The verse For thy love is better than wine (ibid. 1:2) refers to the patriarchs, who are called beloved. And God heard their groaning, and remembered His covenant with Abraham, with Isaac, and with Jacob. And God saw the children of Israel (Exod. 2:24). That is, though He saw that they had not yet performed any meritorious deeds, He redeemed them nevertheless, as is said: He saved them for His name’s sake (Ps. 106:8).

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Midrash Tanchuma, Shemot 16Midrash Tanchuma

Retold in our words. Read the original at the link below.Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension · CC-BY

And Moses went and returned to Jethro, his father-in-law (Exod. 4:18). Scripture says elsewhere in reference to this verse: A friend loveth at all times, and a brother is born for adversity (Prov. 17:17). Who was this friend? It was Jethro, who welcomed Moses after he fled from Pharaoh. From this you learn that if anyone undertakes to perform a good deed (even if he does not do it), that good deed will never cease recurring in his home. Jethro welcomed into his home a redeemer who had fled from his enemy, and so from his house there descended one who welcomed an enemy who was fleeing from a redeemer and slew him. Who was this enemy? Sisera, as it is said: Howbeit Sisera fled away on his feet to the tent of Jael the wife of Heber the Kenite … then Jael took a tent pin, etc. (Judg. 4:17, 21). And it is also written: And the children of the Kenite, Moses’ father-in-law (ibid. 1:16). Hence it says: A brother is born for adversity (Prov. 17:17).

Two men welcomed two righteous men and were blessed because of them. At first they had no sons, but after these righteous men entered their homes and then departed, the Holy One, blessed be He, gave them sons. These two were Laban and Jethro. If Laban had any sons of his own, would his daughters have been forced to shepherd his flock? The fact is that he had no sons, but after Jacob’s arrival, he was blessed with property and sons, as it is written: And the Lord hath blessed me for thy sake (Gen. 30:27), and furthermore, it is written: And he heard the words of Laban’s sons (ibid. 31:1). In this instance, it is written: Now the priest of Midian had seven daughters (Exod. 2:16). Is it likely that if he had sons his daughters would have been shepherdesses? No. Obviously, he had no sons. After Moses entered his house, however, he was blessed with sons, as it is written: And the sons of the Kenite, Moses’s father-in law (Judg. 14:17).

At the time the Holy One, blessed be He, said to Moses: Come now, therefore, and I will send thee unto Pharaoh (Exod. 3:10), Moses replied: “Master of the Universe, I cannot leave, for Jethro welcomed me and opened his home unto me, and I am like a son unto him.” If one opens his door to his fellowmen, the latter owes him his very life. You find this occurred at the time Elijah visited the widow in Zarephath. After her son’s death, he began to plead: O Lord my God, hast Thou also brought evil upon the widow with whom I sojourned, by slaying her son? (I (Kings 17:2)0). Whereupon, The Lord harkened unto the voice of Elijah; and the soul of the child came back into him, and he revived (ibid. v. 22).

When a person welcomes another into his home he must treat the visitor with greater respect than he accords his own father and mother. You find that when Elijah said to Elisha: Ask what I shall do for thee before I am taken from thee (II Kings 2:9), Elisha replied: Let a double portion of thy spirit be upon me. Thereupon Elijah responded: Thou hast asked a difficult thing; nevertheless, if thou shouldst see me when I am taken from thee, it shall be so unto thee; but if not, it shall not be so. And it came to pass, as they still went on and talked, that behold, there appeared a chariot of fire, and hordes of fire, which parted them both asunder (ibid. vv. 10–11). Surely it was Elisha’s duty to visit his father and mother first in order to revive them, but instead he revived the son of his host, the Shunammite’s son. Similarly Elijah should have revived his father, instead of reviving the son of (the widow of) Zarephath, but he risked his life in appreciation for her hospitality.

Thus, Moses said to the Holy One, blessed be He: “Jethro welcomed me and treated me with kindness, I cannot leave without his permission.” Therefore, it is written: And Moses went and returned to Jethro, his father-in law (Exod. 4:18). And the Lord said unto Moses in Midian (ibid. v. 19). After He had spoken to him at the bush, He returned and spoke to him once again in Midian, since the matter was of such vital concern.

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Midrash Tanchuma, Shemot 18Midrash Tanchuma

Retold in our words. Read the original at the link below.Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension · CC-BY

And Moses went and returned to Jethro, his father-in-law (Exod. 4:18). Scripture states elsewhere: But he is at one with Himself, and who can turn Him? And what His soul desireth, even that He doeth (Job 23:13). R. Pappos explained this verse as follows: Because He is the Unique One in the world, no one can stay His hand. He does whatever He desires, for what His soul desireth, even that He doeth. R. Akiba replied: By your life, Pappos, that is not the correct interpretation of this verse. Pappos then asked: What then is the meaning of He is at one with Himself and who can turn him? He replied: Just as men consult each other on earth, so the heavenly beings consult each other. How do we know that? It is written: The matter is by the decree of the watchers, and the sentence by the word of the holy ones; to the intent that the living may know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth it up over it the lowest of men (Dan. 4:14). In other words, just as men debate a law here on earth, so do those above, and every decision rendered is in accordance with the law, as it is said: Howbeit I will declare unto thee that which is inscribed in the writing of truth (ibid. 10:21).

The Holy One, blessed be He, ponders the matter in question and asks: What should the law be? Whereupon they respond: It should be such-and-such. Then the Holy One, blessed be He, decrees, as you may learn from Micaiah: And Micaiah said: “Therefore hear thou the word of the Lord sitting on His throne, and all the hosts of heaven standing by Him on His right hand and on His left hand (I (Kings 22:1)9). But is there actually a left hand on high? No; it means that those on the right (side of God) balance the scale on the side of merit, and those on the left balance the scale on the side of guilt. And the Lord said: “Who shall entice Ahab, that he may go up and fall at Ramoth-gilead?” And one said: On this manner; another said: On that manner (ibid., v. 20). This teaches us that they considered every decision with regard to the law, and the Holy One, blessed be He, discussed the law with them.

What is meant by But He is at one with Himself, and who can turn Him? (Job 23:13). It means that after the law was determined, the Holy One, blessed be He, would enter the place in which they were not permitted to go and seal the judgment, as it is said: He is at one with Himself, and who can turn Him? That is, He knows the opinions of all His creatures, and there are none who could challenge His words.

Another comment on He is at one with Himself, and who can turn Him? Because He is the Unique One in the world, no one can challenge His words. You know this from the fact that though Jonah strove to avoid fulfilling his assignment, as it is said: And Jonah rose up to flee unto Tarshish (Jonah 1:1), the Holy One, blessed be He, said: We see one who is ready to flee but he goes (where he is commanded to go). So Jonah arose, and went unto Nineveh, according to the word of the Lord (ibid. 3:3).

Jeremiah said: I cannot speak, for I am a child (Jer. 1:6). However, the Holy One, blessed be He, replied to him: Say not: “I am a child”; for to whomsoever I shall send thee, thou shalt go (ibid.). He did not leave where he was until he went where he was commanded to go. Hence, And what His soul desireth, even that He doeth. Moses said: Send, I pray thee, by the hand of him whom thou wilt send (Exod. 14:13). And he did not depart until he went (where he was commanded to go).

And Moses went, and returned unto Jethro his father-in-law. Prior to this is written: And when the Lord saw that he returned to see … and He said: “Moses, Moses” (Exod. 3:4). R. Abba the son of Kahana said: Everyone whose name is repeated in immediate succession experiences life in both worlds: Noah, Noah (Gen. 6:9); Abraham, Abraham (ibid. 22:11); Jacob, Jacob (ibid. 46:2); Moses, Moses (Exod. 3:4); Samuel, Samuel (I Sam. 3:10); Perez, Perez ((uth 4:1)5). However, someone retorted: Is it not also written: These are the generations of Terah, Terah (Gen. 11:27). He replied: Even he had a portion in both worlds, for our patriarch Abraham was not buried until he was assured that his father, Terah, had repented, for it is said: But thou shalt go to thy fathers in peace (ibid. 15:15). Abraham said to the Holy One, blessed be He: Master of the Universe: Shall I go to my fathers, though I have stored up good deeds in this world? The Holy One, blessed be He, answered: Be assured: Thy father hath repented. Hence his name was repeated.

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