It can be surprisingly complicated! Today, we're diving deep into a seemingly simple question: Who exactly was Moses' father-in-law? Was it Chovav, or Reuel, or maybe someone else entirely?
The Book of Numbers (Bamidbar) 10:29 says, "And Moses said to Chovav (Yithro) the son of Reuel the Midianite, the father-in-law of Moses." But then, the Book of Exodus (Shemot) 2:18 tells us, "And they came to Reuel, their father..." Wait a minute... Was Chovav the father-in-law, or was it Reuel?
So, what's going on here? The Sifrei Bamidbar, a collection of early rabbinic legal interpretations on the Book of Numbers, wrestles with this very apparent contradiction. How can we reconcile these seemingly conflicting verses?
One explanation offered is that "father" can sometimes refer to a grandfather. The text suggests that young children might have called their father's father "father." Okay, that's one possible solution.
But the discussion doesn't stop there! Rabbi Shimon b. Menassia offers another thought: Perhaps Reuel was his actual name, but he earned the title "the friend (re'a) of God." Remember the verse in (Exodus 18:12)? "And Aaron and all the elders of Israel came to eat bread with Moses' father-in-law before God."
Then comes Rabbi Dostai, who proposes that his name was Keini, because he separated himself from the provocative deeds of those who provoke God – the kanai. He distanced himself from those who "provoked Me (kinuni) with a no-god," as it says in (Deuteronomy 32:21). We even find this idea echoed in (Ezekiel 8:3), referencing "the provocative image of provocation (semel hakinah hamekaneh)."
And Rabbi Yossi chimes in, suggesting his name was Keini because he acquired (kanah) Torah for himself. Rabbi Yishmael b. R. Yossi adds that Reuel was his name because he befriended God, drawing a parallel to (Proverbs 27:10): "Your Friend and the Friend of your father do not forsake."
Rabbi Shimon b. Yochai offers a simpler solution: he simply had two names – Chovav and Yithro! "Yithro," he explains, because he added a section ("Yithro") to the Torah. : (Exodus 18:21) says, "And (Yithro said) you shall see from all the people men of valor, etc." This refers to Yithro's advice to Moses about appointing judges. Were these things not known to Moses from Sinai, as it says in (Exodus 18:23): "If you do this thing and God commands you?" Why did they escape Moses? To credit the thing to Yithro. And "Chovav," because he loved (chivev) the Torah. The text emphasizes that there was no other proselyte who loved the Torah as Yithro did.
And here's where the story gets even more interesting. The Sifrei Bamidbar goes on to trace the lineage of Yithro, highlighting the enduring impact of his love for Torah on his descendants. Just as Yithro loved the Torah, so did his descendants love the Torah, as noted in I (Chronicles 2:55): "and the families of scribes who dwelt in Yabetz: Tirathim, Shimathim, Suchathim. (These were the Kenites, etc.")
These names, Tirathim, Shimathim, and Suchathim, aren't just random words. Each one hints at their dedication:
* "Tirathim" – because they heard the teruah (a ritual blast from a shofar) from Mount Sinai. Or, because they cried out (mathri'im) and fasted. Or, because they didn't shave themselves. Or, because they sat in the gates (tara) of Jerusalem.
* "Shimathim" – because they didn't anoint themselves with oil, mourning the Temple's destruction.
* "Suchathim" – because they dwelt in succoth (temporary dwellings).
They even left Jericho to go to Yabetz, to the desert of Judah, to learn Torah from him. This Yabetz was a chassid (a pious person) who prayed for someone to teach, and they were chassidim who entreated God for someone to learn from.
The text continues, drawing parallels to the sons of Yonadav ben Rechav, who, as descendants of Yithro, remained faithful to their ancestor's commitment, refusing to drink wine or build houses, choosing to live in tents instead. Their reward? A promise that there would never be cut off from Yonadav ben Rechav one who stands before God forever.
The passage then broadens, using a fortiori arguments – moving from lesser to greater – to illustrate how God draws near to those who draw near to Him, even those from backgrounds seemingly distant from Israel. It brings in stories like Rachav the Harlot, who hid the spies and whose descendants included eight prophets and, according to some, even Chuldah the prophetess. It mentions the Gibeonites, who deceived Joshua but were ultimately spared. And then there's Ruth the Moabitess, who famously declared, "Your people is my people, and your God is my God" (Ruth 1:16).
The text highlights that even those from nations seemingly excluded ("You shall not come into them, and they shall not come into you," as it says in I Kings 11:2), when they embrace the covenant, are welcomed and blessed.
The Sifrei Bamidbar uses these examples to drive home a powerful point: if God extends such grace to those who were once outsiders, how much more so will He embrace and uplift those Israelites who wholeheartedly follow His will? It's a beautiful and inspiring message about inclusion, redemption, and the transformative power of choosing to draw near to God and Torah.
So, who was Moses' father-in-law? Perhaps he was all these things – Reuel, Chovav, Yithro – a man whose multiple names reflect the multifaceted nature of his relationship with God and the enduring legacy he left on the Jewish people. Ultimately, the story isn't just about names, but about the profound impact of choosing righteousness and embracing the Torah, regardless of one's origins. What names might we earn through our actions?
(Bamidbar 10:29) "And Moses said to Chovav (Yithro) the son of Reuel the Midianite, the father-in-law of Moses": Was Chovav the father-in-law of Moses, or Reuel, viz. (Shemot 2:8) "And they came to Reuel, their father, etc."? — (Judges 4:11) "And Chever the Kenite had separated from the Kenites, from the children of Chovav, the father-in-law of Moses" (indicates that) his name was Chovav and not Reuel. How, then, are we to understand "And they came to Reuel their father"? We are hereby apprised that the young children called their father's father "father." R. Shimon b. Menassia says: His name was Reuel, "the friend (re'a) of G-d," viz. (Shemot 5:12) "And Aaron and all the elders of Israel came to eat bread with Moses' father-in-law before G-d." R. Dostai says: His name was Keini, for he had separated from the provocative deeds of the kanai ("the provokers"), who provoke the L-rd, viz. (Devarim 32:21) "They provoked Me (kinuni) with a no-god," and (Ezekiel 8:3) "where was the seat of the provocative image of provocation ("semel hakinah hamekaneh"). R. Yossi says: His name was Keini, for he had acquired (kanah) Torah for himself. R. Yishmael b. R. Yossi says: His name was Reuel, for he had befriended G-d, viz. (Proverbs 27:10) "Your Friend and the Friend of your father do not forsake." R. Shimon b. Yochai says: He had two names — Chovav and Yithro. "Yithro," because he added a section ("Yithro") to the Torah, viz. (Shemot 18:21) "And (Yithro said) you shall see from all the people men of valor, etc." Now were these things (of appointing judges) not known to Moses from Sinai, viz. (Ibid. 23) "If you do this thing and G-d commands you"? And why did they escape Moses? To credit the thing to Yithro. "Chovav," because he loved ("chivev") the Torah. For we find no other proselyte who loved the Torah as Yithro did. And just as Yithro loved the Torah, so did his descendants love the Torah, viz. (I Chronicles 2:55) "and the families of scribes who dwelt in Yabetz: Tirathim, Shimathim, Suchathim. (These were the Kenites, etc.") "Tirathim" — because they heard the teruah from Mount Sinai. "Tirathim" — because they cried out ("mathri'im) and fasted. "Tirathim" — because they did not shave themselves ("ta'ar" is a blade). "Tirathim" — because they sat in the gates ("tara" is a gate) of Jerusalem. "Shimathim" — because they did not anoint themselves with oil (because of their mourning over the destruction of the Temple). "Suchathim" — because they dwelt in succoth. "who dwelt in Yabetz": They left Yericho and went to Yabetz, to the desert of Judah in the south of Arad to learn Torah from him (Yabetz), viz. (Ibid. 4:10) "And Yabetz called out to the G-d of Israel … and G-d granted him what he requested." They were chassidim, who entreated G-d for someone to learn from, and he was a chassid who entreated G-d for someone to teach. The chassidim came to learn from the chassid, as it is written (Judges 1:16) "And the sons of the Keini, the father-in-law of Moses, etc.", and (Jeremiah 25:12) "Go to the house of the Rechavim and speak to them, and bring them to the house of the L-rd, etc.", and (Ibid. 6) "And they said: We will not drink wine for Yonadav the son of Rechav our father commanded us, saying … and a house you shall not build and seed you shall not sow … so that you may live many years on the land where you live" — Since this house (the Temple) is destined to be destroyed, see it as if it is already destroyed. (Ibid. 8-10) "And we heeded the vice of Yonadav ben Rechav our father … and we live in tents, for we heeded and did according to everything that Yonadav our father commanded us." And whence is it derived that the sons of Yonadav ben Rechav were of the sons of the sons of Yithro? For it is written (I Chronicles 2:55) "These were the Keinites, who descended from Chammath, the father of the house of the Rechavim." And what was their reward for this? (Jeremiah 35:18) "And to the Rechavim Jeremiah said: Thus said the L-rd of hosts, the G-d of Israel: Because you have heeded the command of Yonadav your father … (19) there will not be cut off from Yonadav ben Rechav one who stands before Me all of the days." R. Yehoshua says: Now may proselytes enter the sanctuary? Rather, they sat in the Sanhedrin and taught Torah. Others say: Some of their daughters were wed to Cohanim and their descendents entered the sanctuary. Now does this not follow a fortiori, viz.: If those, who drew near (to Israel), were thus drawn near by the L-rd, then Israelites who do the will of the L-rd, how much more so (will He draw them near!) And thus do you find with Rachav Hazonah. What is written (of her)? (I Chronicles 4:21) "And the families of the house of the linen work, of the house of Ashbea": "the families" — Rachav Hazonah ("the feeder"), who kept an inn to feed her family. "the linen work" — She hid the spies among the linens. "the house of Ashbea" — The spies swore ("nisb'u") to her (to spare her family). Eight prophets, issued from Rachav Hazonah: Yirmiyahu, Chilkiyahu, Serayah, Machseyah, Baruch, Neriah, Chanamel, and Shalom. R. Yehudah says: Chuldah the prophetess was also of the descendants of Rachav Hazonah, as it is written (II Kings 22:14) "And Chilkiyahu the Cohein and Achikam and Achbor and Shafan and Asayah went to Chuldah the prophetess, the wife of Shalom the son of Tikvah, etc." And it is written (Joshua 2:18) "behold, when we (the spies) come to the land, you (Rachav) shall bind this line (tikvah) of scarlet thread, etc." Now does this not follow a fortiori, viz.: If she, who came from a people of whom it is written (Devarim 20:16) "You shall not spare any soul," because she drew near (to Israel), was thus drawn near by the L-rd, then Israelites, who do the will of the L-rd, how much more so (will He draw them near!) And thus do you find with the Giveonites. What is written of them? (I Chronicles 4:22) "And Yokim and the men of Chezeva. "And Yokim" — Joshua fulfilled ("kiyem") for them his oath (to spare them). "Chezeva" — they deceived ("kizvu") Joshua, saying (Joshua 9:9) "From a very distant land did your servants come," and not from Eretz Yisrael." Now does this not follow a fortiori, viz.: If these, who came from a people consigned to destruction, because they drew near (to Israel), were thus drawn near by the L-rd, then Israelites, who do the will of the L-rd, how much more so (will He draw them near)! And thus do you find with Ruth the Moavitess. What did she say to her mother-in-law (Ruth 1:16-17) "Your people is my people, and your G-d is my G-d. Where you will die, I will die." The L-rd said to her: You have lost nothing. kingdom is yours in this world and in the world to come. What is written (of her)? (I Chronicles 4:22) "and Yoash and Saraph, who had dominion in Moav." Yoash and Saraph are Machlon and Kilyon (viz. Ruth 1:2-6) "Yoash" — they despaired (nithya'ashu) of redemption. "Saraph" — they were liable to (the penalty of) burning, to the L-rd. "who had dominion over Moav" — they married Moavite women and left Eretz Yisrael and went and sojourned in the field of Moav. (I Chronicles, Ibid.) "and Yashuvilechem" — this is Ruth the Moavitess, who returned and dwelt in Beth Lechem. (Ibid.) "And these are ancient things" — each is discussed in its place. (Ibid. 23) "These are 'the keepers'" — the sons of Yonadav ben Rechav, who kept the oath of their father. "and the dwellers among the plants" — Solomon, who was like a (flourishing) plant in his kingdom. "and gedeirah ("the fence") — Sanhedrin, who sit and delimit the "fences" of Torah. "With the king in his work they sat there" — Ruth the Moavitess did not die until she saw Solomon, the grandson of her grandson (Yishai) sitting on his throne of kingdom, as it is written (I Kings 2:19) "And he (Solomon) sat on his throne, and he placed a seat for the mother of the king" — the mother of kingdom (i.e., Ruth). "and she sat at his right hand": as he busied himself with the work of the Temple, viz.: (I Chronicles, Ibid.) "with the king in his work they sat there. Now does this not follow a fortiori, viz.: If she, who was of the people of whom it is written (I Kings 11:2) "You shall not come into them, and they shall not come into you," because she drew near (to Israel), she was drawn near by the L-rd, then Israelites, who do the will of the L-rd, how much more so! And if you would ask: But where do we see this (that the L-rd draws them near) with Israel? It is written (Shemot 1:15) "And the king of Egypt said to the Hebrew midwives, the first of whom was named Shifrah; and the second, Puah": Shifra is Yocheved (Moses' mother). Puah is Miriam (Moses' sister). "Shifra" — because she "beautifies (meshapereth) the child. "Puah" — because she "coos" (poeh) to the child. Variantly: "Shifra" — because Israel was fruitful (paru) and multiplied in her days. "Puah" — because she moaned (poah) and wept over her brother, as it is written (Ibid. 2:4) "And his sister stood from afar to know what would be done with him." (Ibid. 1:16) "And he (Pharaoh) said: When you deliver the Hebrew women … (17) and the midwives feared G-d … (21) and He made for them (the midwives) houses": I would not know what these "houses" were if not for (I Kings 9:10) "And it was at the end of twenty years that Solomon built the two houses — the house of the L-rd and the house of the king." "the house of the L-rd" — the priesthood; "the house of the king" — royalty. Yocheved attained to priesthood, and Miriam, to royalty. As it is written (I Chronicles 4:4) "These were the sons of Chur, the first-born of Efrathah, the father of Beth-lechem": "Efrathah" — Miriam, who married Calev, viz.: (I Chronicles 2:19) "And Calev took Efrath, and she bore to him Chur," and (Ibid. 50) "These were the sons of Calev, the son of Chur, the first-born of Efrathah, the father of Beth-lechem. "Efrathah" — This is the (royal) house of David, as it is written (I Samuel 17:12) "And David was the son of an Efrati man of Beth-lechem."
