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Jethro Spoke Up for the Hebrews and Was Thrown Out of Egypt

Three men advised Pharaoh about the Hebrews. One was thrown out for defending them, one said nothing useful, and one of them thought of the river.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Three Men at Pharaoh's Table
  2. The Priest With Seven Daughters
  3. The Man Who Jumped Into the Scalding Bath
  4. Jethro Crossed the Desert
  5. What He Saw in the Court
Jethro Spoke Up for the Hebrews and Was Thrown Out of Egypt Click for full size

Three Men at Pharaoh's Table

Jethro spoke first and it cost him everything he had.

He told Pharaoh the truth about the Hebrews, and Pharaoh went white with rage, and Jethro was put out of the palace in disgrace. Not exiled with an escort. Dismissed, in front of the others, and left to find his own road. He went east into Midian.

Pharaoh turned to the second man. "What do you say, Job? What is your advice about the Hebrews?"

Job looked at the floor. "All the inhabitants of the land are in your power. Let the king do what seems good in his eyes."

Then Balaam spoke, and Balaam had actually thought about it.

"From everything the king may devise against the Hebrews, they will be delivered," he said. Fire would not do it, because their God had taken Abraham out of the furnace the Chaldeans threw him into. The sword would not do it, because Isaac had already been under the knife and had come away from it. Grinding labor would not do it either, because Jacob spent twenty years on the worst work Laban could find him and came out of it rich.

Then he handed Pharaoh the one thing left.

"Let the king order every male child born to Israel from this day to be thrown into the water. By that you can wipe out their name. Neither they nor any of their fathers was ever tried in that way."

The Priest With Seven Daughters

Jethro made a life in Midian. He became a priest there. He had daughters, and they took the flock to water, and one afternoon a shepherd fight at the well ended with a stranger driving the other men off and filling the troughs himself.

The stranger was a fugitive out of Pharaoh's own house. Jethro gave him Zipporah, and two boys were born, and the years went by quietly in a country where nothing much happened.

The Man Who Jumped Into the Scalding Bath

Then Egypt broke open, and the sea stood up in two walls and came down on an army.

Every nation between the Nile and the Jordan heard about it and none of them would go near Israel. That fear was worth more than an army. It sat around the camp like a wall nobody had to build.

Amalek walked into it anyway.

He gathered his forces and attacked, and he was badly beaten, and it did not matter. He was the fool who leaps into a tub of scalding water. He came out burned to the skin. He also left the water cool enough for the next man to climb in without flinching, and every nation watching learned in one afternoon that Israel could be approached after all.

God did not consider the beating sufficient. He swore by His throne and by His right hand that Amalek would never be forgotten, that the punishment would run through this world and into the days of the Messiah, and that the wiping out would be finished in the world to come. Until the seed of Amalek is gone, the face of God stays covered.

Jethro Crossed the Desert

The report that reached Amalek reached Midian too.

Jethro heard what had been done to Pharaoh and to Egypt, and he did not gather forces. He collected Zipporah, who had been sent back to her father, and her two sons, and he walked them across open country to a camp at the foot of a mountain, and he said out loud in front of everybody that he now knew the Lord was greater than all the gods.

The man who had lost a seat at the table of Egypt for defending these people came and stood among them at the foot of the mountain, on the far side of everything Pharaoh had tried.

What He Saw in the Court

The next morning he watched his son-in-law work, and he was appalled.

Moses sat alone from dawn until dark. The mixed multitude came first, arguing that they were owed the same share of the Egyptian spoil as everyone else. Behind them came a nation that would spend seventy silver pieces in court costs to win one silver piece off a neighbor, and would stretch a case out as long as it could be stretched. A man who could feel the ruling turning against him would stand up and ask for an adjournment and swear he had witnesses and proofs to bring next time.

They did not even like him for it. If Moses went out early they said, look at the son of Amram, up at dawn to get the biggest grains of manna. If he went out late they said, look at the son of Amram, walking through the crowd to collect his honors. If he took a path around the edge of the camp they said, look at the son of Amram, making it impossible for us to do the simple thing and honor a sage.

Jethro thought the whole method was absurd. He did not say so. He softened it on the way out of his mouth, and what Moses heard was, "The thing that you are doing is not good."

Then he laid out the replacement. Moses would stay the vessel of the revelations of God. He would put them in front of the people and teach them how to pray, how to sit with the sick, how to bury their dead, how to be a friend, how to do justice, and when not to insist on strict justice. The trials themselves would go to chosen men, and Jethro listed the qualities they had to have, seven of them, ending with a good name.

Moses took the counsel immediately, because he had been carrying it alone long enough to know exactly what it was costing him.

"If I did this, you were not content. If I did that, you were not content. I can no longer bear you alone."

And then, in the same breath, with the court still full of people who had spent the day insulting him, he blessed them. The Lord your God has multiplied you, and today you are as the stars of heaven for multitude. May the Lord God of your fathers make you a thousand times as many as you are.


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From the tradition

Sources

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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.

Legends of the Jews 1:128Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

Amalek.

You might remember Amalek from the Bible – this was the nation that attacked the Israelites shortly after their miraculous Exodus from Egypt. It seemed like a small skirmish, easily won by Joshua and the Israelite army. But in Jewish tradition, Amalek represents something far more sinister.

Ginzberg, in his monumental Legends of the Jews, points out that even though Amalek was defeated by Joshua, their attack had a devastating effect. See, the Exodus – the plagues, the parting of the Red Sea – it instilled fear in the surrounding nations. Nobody dared mess with Israel. But Amalek? They broke that aura of invincibility. Even in defeat, they showed that Israel could be challenged.

Think of it like this: someone jumps into a scalding hot bath. Ouch. They get burned. But the water cools down. That's the analogy the tradition uses. Amalek suffered, but they also diminished the fear surrounding Israel.

And that, friends, is why God wasn't satisfied with just one victory. That God swore by His throne, by His very right hand, that He would never forget Amalek's misdeeds. The punishment wouldn't be limited to that single battle. It would echo throughout history, continuing even into the Messianic Age. And ultimately, in the world to come, Amalek would be completely wiped out. This isn't just about revenge; it's about eradicating a principle.

Why such a strong reaction? What makes Amalek so different?

According to the Zohar, a central text of Jewish mysticism, as long as Amalek's seed exists, the face of God is, as it were, covered. Only when Amalek is completely exterminated will God's presence be fully revealed. This is heavy stuff.

So, what does this all mean? Amalek isn't just a historical enemy. Amalek represents the force that attacks us when we are weak. It's the doubt that creeps in after a great spiritual victory. It's the cynicism that tries to diminish our hope. Amalek is the force that says, "You’re not so special."

The fight against Amalek, then, isn't just a historical event. It's a constant, ongoing struggle within ourselves and within the world. It’s a call to remember that even after moments of incredible revelation and triumph, we must remain vigilant against those forces that seek to diminish our faith and our potential.

And it reminds us that the work of repairing the world, of revealing God's presence, is a task that continues until Amalek – in all its forms – is finally gone.

Full source
Legends of the Jews 4:29Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

It’s a scene ripe with drama, intrigue, and conflicting advice.

The story begins, as many of the best stories do, with a betrayal. Jethro, also known as Reuel, later to become Moses' father-in-law, dared to speak out against Pharaoh’s growing hostility towards the Hebrews. That Pharaoh was "exceedingly wroth with him," and Jethro was promptly dismissed from his position in disgrace, forced to flee to Midian. Ouch.

Left without Jethro's counsel, Pharaoh turned to other advisors, seeking their opinions on how to deal with the growing "problem" of the Hebrew population. First up was Job. Yes, that Job, the one of immense suffering and unwavering faith. And what was his advice? Well, not much, actually. As the text recounts, Job essentially washed his hands of the situation, saying, "Behold, all the inhabitants of the land are in thy power. Let the king do as seemeth good in his eyes. Especially coming from someone known for his moral fortitude.

Finally, Pharaoh called upon Balaam. Balaam, a fascinating and complex figure, was a non-Israelite prophet known for his powerful blessings and curses (Numbers 22-24). Now, Balaam's advice is where things get really interesting. According to Ginzberg's retelling in Legends of the Jews, Balaam essentially warned Pharaoh that any attempt to destroy the Hebrews through methods that had challenged their forefathers would fail. "From all that the king may devise against the Hebrews, they will be delivered," Balaam declared.

He reminded Pharaoh that the Hebrews’ God had saved Abraham from the fiery furnace, as we see in the Book of Genesis and elaborated upon in various Midrashic (rabbinic interpretive commentary) traditions. "If thou thinkest to diminish them by the flaming fire, thou wilt not prevail over them, for their God delivered Abraham their father from the furnace." He further pointed out that Isaac had been spared from sacrifice, referencing the binding of Isaac (Akeidah) in Genesis 22. "Perhaps thou thinkest to destroy them with a sword, but their father Isaac was delivered from being slaughtered by the sword.” And, he added, even the back-breaking labor that Jacob endured while working for Laban couldn't break the Hebrews. "And if thou thinkest to reduce them through hard and rigorous labor, thou wilt also not prevail, for their father Jacob served Laban in all manner of hard work, and yet he prospered.”

So, what WAS Balaam's advice? His suggestion was chilling: target the newborn male children by throwing them into the Nile. "If it please the king, let him order all the male children that shall be born in Israel from this day forward to be thrown into the water. Thereby canst thou wipe out their name, for neither any of them nor any of their fathers was tried in this way.”

This was a tactic that hadn’t been used before, a way to circumvent the protective hand that had guided the patriarchs. A truly horrific suggestion! It’s a stark reminder of the depths of cruelty to which fear and prejudice can lead. We read in (Exodus 1:22), "Then Pharaoh commanded all his people, ‘Every boy that is born to the Hebrews you shall throw into the Nile, but you shall let every girl live.’"

What's so fascinating about this whole episode is the way it highlights the power of memory and the weight of history. Pharaoh and his advisors weren't just dealing with a present-day population; they were confronting a people deeply connected to their past, a past filled with divine interventions and miraculous escapes. Did Pharaoh truly believe he could outsmart the God of Abraham, Isaac, and Jacob? Maybe. Or perhaps he was simply blinded by fear and a desperate desire to maintain control.

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Legends of the Jews 2:3Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

Jethro arrived in the camp and saw Moses carrying the whole nation alone. On that day, the mixed multitude came before Moses demanding a share in the Egyptian spoils, and Jethro watched the court of Israel turn into a crushing line of disputes.

Ginzberg's Legends of the Jews says Jethro judged the method absurd, but he spoke with care. He did not say, "This is bad." He softened the rebuke into the words Moses could hear: "The thing that thou doest is not good."

Jethro warned that the burden would wear down Moses, Aaron, Nadab, Abihu, the seventy elders, and the people themselves. A system that depends on one exhausted prophet will eventually damage everyone standing around him.

His answer was delegation under divine approval. Moses would remain the vessel of revelation, teaching Torah, prayer, care for the sick, burial of the dead, friendship, justice, and the cases where strict justice should give way.

The judging itself would pass to chosen men: wise, God-fearing, modest, truthful, free of greed, lovers of humanity, and worthy of a good name. They would give their time to trials and Torah study.

Jethro's counsel did not diminish Moses. It protected the revelation by building a human structure strong enough to carry it.

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Legends of the Jews 2:4Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

Moses accepted Jethro's counsel because he already knew the strain. Ginzberg's Legends of the Jews describes a people fierce in argument, willing to spend seventy silverlings in court costs to win one silverling from an opponent.

The disputes did not end quickly. When a litigant sensed Moses was about to rule against him, he asked for delay and claimed that more witnesses and proofs would appear next time. The court became a place where stubbornness could masquerade as procedure.

The pressure was not legal only. The people turned their irritation on Moses himself. If he went out early to gather manna, they accused him of seeking the largest grains. If he went late, they accused him of walking through the crowd for honor. If he took a side path, they complained that he had denied them the chance to draw benefit from a sage.

Moses finally named the impossible burden. If he did one thing, they were not content. If he did another, they were not content. He could no longer bear them alone.

Even then, his speech turned into blessing. The Eternal had multiplied Israel like the stars of heaven, and Moses asked that God make them a thousand times more and bless them as promised.

Jethro's advice worked because it met a real wound. Moses did not need less devotion to Israel. He needed a structure that let devotion survive contact with the daily weight of leading them.

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