“Yitro, priest of Midian, father-in-law of Moses, heard everything that God had performed on behalf of Moses and Israel His people, that the Lord had taken Israel out of Egypt” (Exodus 18:1). “Yitro…heard.” That is what is written: “Do not forsake your friend, and your father’s friend. [Do not enter your brother’s house on the day of your calamity. A close neighbor is better than a distant brother]” (Proverbs 27:10). “Your friend,” this is the Holy One blessed be He, just as it says: “For the sake of My brothers and friends” (Psalms 122:8).1God calls Israel His “brothers and friends.” “Your father’s friend,” this is Abraham, as it is stated: “The descendants of Abraham My beloved” (Isaiah 41:8).2Thus, God is referred to both as “your friend” and as “your father’s friend.” “Do not forsake,” and if you forsake, make certain that you “do not enter your brother’s house on the day of your calamity,” this is Ishmael and Esau.3Even if Israel suffers calamity, they should not abandon their identity and join with their “brothers,” Ishmael and Esau (see Etz Yosef). Rabbi Yehoshua ben Levi said: When Nebuchadnezzar exiled Israel to Babylon their [hands] were bound behind them, as it is written in Midrash Eikha42:4.until “for they wandered due to swords” (Isaiah 21:15). Your ancestor, who was cast in the wilderness, I opened a spring of water for him, and you did this?5God says to Ishmael: ‘I saved you in the wilderness (see Genesis 21:19), yet you caused the Israelites to die of thirst? (see Eikha Rabba, 2:4). That is, “a close neighbor is better than a distant brother.” Another matter, “a close neighbor is better,” this is Yitro, who was unrelated to Israel, [who was better] than Esau, Jacob’s brother. Regarding Yitro, what is written? “Saul said to the Kenite:6The Kenite are the descendants of Yitro, who was Moses’ father-in-law (see Judges 1:16). [Go, depart, descend from among the Amalekites, lest I destroy you with them, for you showed kindness to all the children of Israel when they ascended from Egypt]” (I Samuel 15:6). Regarding Esau, it is written: “Remember what Amalek did to you…” (Deuteronomy 25:17).7Amalek was descended from Esau. You find many matters written in a derogatory manner regarding Esau that are written in a complimentary manner regarding Yitro. Regarding Esau it is written: “They tormented women in Zion” (Lamentations 5:11). Regarding Yitro it is written: “He gave Tzipora, his daughter, [to him as a wife]” (Exodus 2:21). Regarding Esau it is written: “They, who devour my people as if eating bread” (Psalms 14:4). Regarding Yitro it is written: “Call him and let him eat bread” (Exodus 2:20). Regarding Esau it is written: “And not God-fearing” (Deuteronomy 25:18). Regarding Yitro it is written: “And God will command you” (Exodus 18:23).8This is regarding Yitro’s advice to Moses to appoint a judicial system. Yitro advised Moses to heed the command of God. Esau annulled the offerings.9Rome, associated with Esau, destroyed the Temple. Regarding Yitro it is written: “Yitro, Moses’s father-in-law, took a burnt-offering and feast-offerings” (Exodus 18:12). Esau heard of Israel’s departure and waged war with them, as it is stated: “Amalek came [and waged war with Israel in Refidim]” (Exodus 17:8). Yitro heard Israel’s praise and came and joined them, as it is stated: “Yitro…heard.”
Another matter, “Yitro…heard,” that is what is written: “The wise will inherit honor” (Proverbs 3:35), this is Yitro; when he came to Moses he inherited great honor. “He said to Moses: I, your father-in-law Yitro, am coming to you, [and your wife and her two sons with her]” (Exodus 18:6). Rabbi Yehoshua says: He sent a messenger to him. Rabbi Eliezer says: He sent him a letter and said: ‘Act for my sake. If you do not act for my sake, do it for your wife’s sake. If you do not act for her sake, act for the sake of your sons.’ Rabbi Eliezer says: The Holy One blessed be He said to him: ‘Go out.’10He interprets the verse to mean not that Yitro sent a message to Moses informing him of Yitro’s arrival, but that God, referred to here as “I,” informed Moses of Yitro’s arrival. “He said to Moses,” the Holy One blessed be He said to him: ‘It is I who spoke and the world came into being,’11That is why the term “I” in the verse refers to God. as it is stated: “The Almighty God, the Lord, has spoken, calling the earth” (Psalms 50:1). It is I who brings near and it is I who distances, as it is stated: “Am I God from near, the utterance of the Lord, [but not God from afar?]” (Jeremiah 23:23). It is I who brought Yitro near and did not distance him. This person who came to Me came only in the name of Heaven, and came only to convert; you too, bring him near and do not distance him. Immediately, “Moses emerged to greet his father-in-law” (Exodus 18:7). [The Sages] said: Moses emerged,12See Exodus 18:7. Aaron, Nadav and Avihu, and seventy of the elders of Israel emerged. Some say: Even the Ark emerged with them. That is why it is stated: “The wise will inherit honor.”
Another matter, “Yitro…heard.” See how much goodness and blessing came to Yitro from the time that he became associated through marriage with Moses. What is written? “Aaron and all the elders of Israel came” (Exodus 18:12). Likewise, you find that when Bilam came to curse Israel, not only did he not curse them, but he blessed them. Moreover, when he saw Amalek, he began to curse it, as it is stated: “He looked at Amalek, and took up his parable, and said: Amalek was the first of the nations; but its end will be oblivion” (Numbers 24:20). However, what does he say regarding Yitro? “He saw the Kenite, and took up his parable, and said: Mighty is your dwelling; set your nest in a rock” (Numbers 24:21). He said to him: ‘Kenite, you participated with us in the counsel;13Pharaoh convened advisers, including both Yitro and Bilam, to counsel him how to deal with the Israelites (see Shemot Rabba 1:9). who seated you with the mighty of the world?’ This is analogous to a bird that fled from the hunter and fell into the hands of a royal statue.14The hunter would be unable to catch it there due to the care one must exhibit with regard to a royal statue. When the hunter saw it he began lauding it and said to it: ‘What a fine flight that you fled.’ So too, Bilam was praising Yitro and said to him: “Mighty is your dwelling.”
Another matter, “Yitro…heard,” that is what is written: “Lord, my strength and my stronghold and my refuge on the day of trouble, to You nations will come from the ends of the earth” (Jeremiah 16:19). Israel said to the Holy One blessed be He: ‘When You performed miracles on our behalf at the sea, we said to You: “The Lord is my strength [uzi] and song” (Exodus 15:2). Did Raḥav not hear and adhere to You? As it is stated: “She said to the men: I know that the Lord has given you the land…as we heard that the Lord dried the waters of the Red Sea”’ (Joshua 2:9–10). That is, “Lord, my strength and my stronghold and my refuge on the day of trouble.” ‘When You performed miracles in the days of Solomon, as it is stated: “He will give strength [oz] to His king” (I Samuel 2:10), did the Queen of Sheba not come and praise You? As it is stated: “The Queen of Sheba heard Solomon’s reputation” (I Kings 10:1). What did she say? “May the Lord your God be blessed, Who has chosen you” (I Kings 10:9). When You took us out of Egypt and gave us the Torah, which is called oz, as it is stated: “He will give strength [oz] to His people (Psalms 29:11), did Yitro not hear, come, and adhere to You?’ That is, “to You nations will come from the ends of the earth.”
Another matter, “Yitro…heard,” that is what is written: “The stranger does not stay the night outside” (Job 31:32). Just as it is written earlier in the portion [beginning]: “This is the statute of the paschal offering, [no foreigner shall eat from it]” (Exodus 12:43), until: A proselyte who married the daughter of an Israelite and begot a daughter, and the daughter went and married a legitimate priest and bore a son, that son is fit to be the High Priest.15The midrash has referenced an earlier passage (Shemot Rabba 19:4), stated in conncection to Exodus 12:43. That passage cites the verse in Job and states that if a proselyte married the daughter of an Israelite, etc. He stands and sacrifices atop the altar; the result is that the proselyte is inside and the Levite is on the outside. That is, “The stranger does not stay the night outside.” “I opened my doors for the guest” (Job 31:32), this is Yitro, for whom the Holy One blessed be He brought down manna, as it is stated: “He commanded the skies above and opened the doors of heaven” (Psalms 78:23).
Another matter, “Yitro…heard,” that is what is written: “Strike the cynic, and the naïf will become clever” (Proverbs 19:25). Likewise, it says: “With the punishment of a cynic, the naïf becomes wise” (Proverbs 21:11). Amalek and Yitro were consulted by Pharaoh. When Yitro saw that the Holy One blessed be He eliminated Amalek from this world and from the World to Come, he reconsidered and repented, as it is written above: “For I will expunge the memory of Amalek” (Exodus 17:14) and afterward: “Yitro heard.” He said: ‘I must go only to the God of Israel.’ From where do you derive that Amalek and the Midianites were enemies of Israel?16The fact that Midian was an enemy of Israel explains why Yitro, who was from Midian, advised Pharaoh to harm Israel. As it is stated: The elders of Moav and the elders of Midian went” (Numbers 22:7). Likewise, “[Whenever Israel would sow,] the Midianites, Amalekites, and the people of the east [would come up against them. They would encamp against them and destroy the produce of the earth]” (Judges 6:3–4), and likewise, the wicked Bilam says: “He saw Amalek” (Numbers 24:20); that it did not change its ways. But when he saw that Yitro had repented, what did he say? “He saw the Kenite” (Numbers 24:21); this is analogous to a hunter who would hunt birds. He trapped the first. He came to trap the second. It went and sat on the statue of the king. The hunter stood bewildered by it. He said to it: ‘If I throw a rock at you, I will be liable to be executed. If I extend the reed, I am afraid that it might touch the king’s statue. I do not know what to say to you; rather, you fled to a fine place and were spared.’ So too, Bilam saw Yitro and Amalek in counsel. He stood [and looked] at Amalek and eradicated its name.17Bilam said about Amalek: “…its end will be destruction” (Numbers 24:20). He came to look at Yitro and found that he repented. He said to him: ‘You fled well.’ That is, “Mighty is your dwelling” (Numbers 24:21), like Abraham.18Abraham is referred to as mighty; see, e.g., Bava Batra 15a based on Psalms 89:1. That is, “strike the cynic,” this is Amalek; “and the naïf will become clever,” this is Yitro. “Rebuke the discerning” (Proverbs 19:25), this is Moses, whom Yitro admonished when he saw him sitting and judging Israel all day. He said to him: “Why are you sitting alone?” (Exodus 18:14). “You will wear away” (Exodus 18:18). He said to him: ‘Do not do it because it is my opinion, but rather, consult with the Holy One blessed be He,’ as it is stated: “Heed my voice, I will counsel you [and may God be with you]” (Exodus 18:19). What is written thereafter? “Moses heeded his father-in-law, and he performed everything that he had said” (Exodus 18:24).
Another matter, “Yitro…heard,” that is what is written: “Cast your bread upon the water, for after many days you will find it” (Ecclesiastes 11:1). Are people imbeciles that they place their bread upon the water? Regarding whom is this stated? It is regarding Yitro, who gave his bread to Moses, as it is stated: “Call him and let him eat bread” (Exodus 2:20). That is, “cast your bread upon the water,” this is Moses, as it is stated: “Because I drew him from the water ” (Exodus 2:10). Why? “For after many days you will find it.” “Aaron and all the elders of Israel came to eat bread” (Exodus 18:12).
Another matter, “Yitro…heard.” He was called seven names:19Yeter, Yitro, Ḥovav, Reuel, Ḥever, Putiel, Keini. Yeter, when he was an idolater, as it is stated: “He returned to Yeter, his father-in-law” (Exodus 4:18). When he converted, a letter was added for him, just as it was for Abraham, and he was called Yitro. Alternatively, Yitro, because he added [yiter] one portion in the Torah, as it is stated: “You shall discern from all the people” (Exodus 18:21).20He recommended establishing a judicial system. Ḥovav, because he loved [ḥibev] the Torah, as it is written in the portion of: “Moses said to Ḥovav” (Numbers 10:29).21This verse is cited to prove that Yitro was called Ḥovav (Etz Yosef).
Another matter, “Yitro…heard,” that is what is written: “Heed the word of the Lord, house of Jacob” (Jeremiah 2:4). That is what the verse said: “My son, if you have become a guarantor for your friend” (Proverbs 6:1). Rabbi Neḥemya said: It is stated regarding Torah scholars. As long as a person is a Torah scholar, he is indifferent to the public and is not punished on their account. When a person is appointed as a leader and dons the cloak of leadership, he can no longer say: ‘I tend only to my own benefit; I do not care about the public.’ Rather, all the travail of the public is upon him. If he sees a person performing injustice to another, or performing a transgression, and he does not admonish him, he will be punished for it. The Divine Spirit screams: “My son, if you became a guarantor for your friend,” you are responsible for them. “If you have given your handshake for a stranger” (Proverbs 6:1); the Holy One blessed be He says to him: ‘You introduced yourself into the arena. One who introduces himself into the arena either prevails or is vanquished.’ The Holy One blessed be He says to him: ‘You and I are standing in the arena, either you prevail or I prevail.’22The leader may be successful in averting Divine punishment from afflicting the community; if not, the Divine attribute of justice will prevail (Etz Yosef). “You have been snared by the sayings of your mouth” (Proverbs 6:2). “Sayings” means nothing other than giving instruction regarding Torah, as it is stated: “My son, observe my sayings” (Proverbs 7:1), and likewise, “incline your ears to my sayings” (Proverbs 4:20).23Thus, another danger of leadership is that one may issue incorrect rulings and be held accountable (Etz Yosef). “Do this, then, my son, and be delivered, as you have come into the hand of your friend” (Proverbs 6:3); apply yourself to know what to do, since you introduced yourself into this responsibility to become a leader. “Go, ingratiate yourself” (Proverbs 6:3) in the dust of the feet of princes who are greater than you. That is what is written: “And exalt [urhav] your friend” (Proverbs 6:3). Rehav means nothing other than royalty, as it is stated: “I mention Rahav” (Psalms 87:4).24The midrash may understand this as a reference to the kingdom of Egypt. Some commentaries fail to see the relevance of this verse and suggest others that the midrash could have cited (see Maharzu). If not, your blood is on your own head, like the blood of a gazelle and a deer. That is what is written: “Be delivered like a gazelle from the hand” (Proverbs 6:5) Bereshit Rabba Parashat Vayigash 93:1>. The Rabbis say: “My son, if you have become a guarantor for your friend,” this is Israel, who are guarantors between themselves and the Holy One blessed be He.25This means that each member of Israel is responsible for the conduct of the others. Israel is beloved as they are called friends, as it is stated: “For the sake of my brothers and friends” (Psalms 122:8). What was their guarantee? When the Holy One blessed be He came to give the Torah, none of the nations accepted it other than Israel. This is analogous to a king who had a field and he sought to entrust it to sharecroppers. He called the first and said to him: ‘Will you accept this field?’ He said to him: ‘I do not have the strength; it is too hard for me.’ Likewise, [he offered it] to a second, third, and fourth, but they did not accept it from him. He called the fifth and said to him: ‘Will you accept this field?’ He said to him: ‘Yes.’ ‘In order to work it?’ He said to him: ‘Yes.’ When he received it, he left it fallow. With whom would the king be angry, with those who said: ‘We are unable to accept it,’ or with the one who accepted it, but after he accepted it, he received it and left it fallow? Is it not with the one who accepted it? So too, when the Holy One blessed be He revealed Himself on Mount Sinai, He did not leave any nation that He did not knock on their door, but they did not accept upon themselves to observe it. When He came to Israel, they said: “Everything that the Lord spoke we will perform and we will heed” (Exodus 24:7). By right they should have heeded. That is, “heed the word of the Lord, house of Jacob” (Jeremiah 2:4). If not, you will be punished due to the guarantee. That is, “my son, if you have become a guarantor for your friend.” Another matter, “heed the word of the Lord,” this is analogous to a king who said to his servants: ‘Guard these two goblets for me,’ and they were made of fine glass. He said to him: ‘Be careful with them.’ When [the servant] was entering the palace, there was a calf at the palace entrance. It butted the servant and one of them broke. The servant was standing and trembling before the king. He said to him: ‘Why are you trembling?’ He said: ‘Because a calf butted me and broke one of the two goblets.’ The king said to him: ‘If so, make certain to be careful with the second.’ So too, the Holy One blessed be He said: ‘You crafted two goblets in Sinai, “we will perform and we will heed.” You violated “we shall perform,” as you made a calf before Me. Be careful with “we will heed.”’ That is, “heed the word of the Lord, house of Jacob.” Another matter, “heed the word of the Lord.” That is what is written: “Heed and your soul will live (Isaiah 55:3). See how beloved is Israel, for He entices them. He said to them: ‘If a person falls from a rooftop, his entire body is hurt. The doctor enters to him and gives him a bandage on his head, as well as on his arms, on his legs, and on all his limbs. The result is that he is covered with bandages. I am not so. Rather, there are two hundred and forty-eight limbs in a person, and the ear is one of them. The entire body is contaminated with transgressions. When the ear heeds, the entire body is enlivened. “Heed, and your soul will live.”’ That is why it says: “Heed the word of the Lord, house of Jacob.” Likewise, you find that Yitro merited life by means of hearing. He heard and he converted, as it is stated: “Yitro, priest of Midian, father-in-law of Moses, heard everything that God had performed on behalf of Moses and Israel His people…” (Exodus 18:1).
וַיִּשְׁמַע יִתְרוֹ, הֲדָא הוּא דִכְתִיב (משלי כז, י): רֵעֲךָ וְרֵעַ אָבִיךָ אַל תַּעֲזֹב, רֵעֲךָ זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, כְּמָה דְאַתְּ אָמַר (תהלים קכב, ח): לְמַעַן אַחַי וְרֵעָי. וְרֵעַ אָבִיךָ, זֶה אַבְרָהָם, שֶׁנֶּאֱמַר (ישעיה מא, ח): זֶרַע אַבְרָהָם אֹהֲבִי, אַל תַּעֲזֹב, וְאִם עָזַבְתָּ תֵּן דַּעְתְּךָ שֶׁלֹא תִכָּנֵס לְבֵית אָחִיךָ. בְּיוֹם אֵידֶךָ, זֶה יִשְׁמָעֵאל וְעֵשָׂו. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כְּשֶׁהֶגְלָה נְבוּכַדְנֶצַּר אֶת יִשְׂרָאֵל לְבָבֶל הָיוּ כְּפוּתִים מֵאֲחוֹרֵיהֶם, כְּמוֹ שֶׁכָּתוּב בְּמִדְרַשׁ אֵיכָה, עַד (ישעיה כא, טו): כִּי מִפְּנֵי חֲרָבוֹת נָדָדוּ, אֲבִיכֶם שֶׁהָיָה מֻשְׁלָךְ בַּמִּדְבָּר פָּתַחְתִּי לוֹ בְּאֵר מַיִם, וְאַתֶּם עֲשִׂיתֶם כָּךְ, הֱוֵי (משלי כז, י): טוֹב שָׁכֵן קָרוֹב מֵאָח רָחוֹק. דָּבָר אַחֵר, טוֹב שָׁכֵן קָרוֹב, הוּא יִתְרוֹ, שֶׁהָיָה רָחוֹק לְיִשְׂרָאֵל מִן עֵשָׂו אָחִיו שֶׁל יַעֲקֹב, בְּיִתְרוֹ מַה כְּתִיב (שמואל א טו, ו): וַיֹּאמֶר שָׁאוּל אֶל הַקֵּינִי, בְּעֵשָׂו כְּתִיב (דברים כה, יז): זָכוֹר אֵת אֲשֶׁר עָשָׂה לְךָ עֲמָלֵק וגו', אַתָּה מוֹצֵא דְבָרִים רַבִּים כְּתוּבִים בְּעֵשָׂו לִגְנַאי וּכְתוּבִים בְּיִתְרוֹ לְשֶׁבַח, בְּעֵשָׂו כְּתִיב (איכה ה, יא): נָשִׁים בְּצִיּוֹן עִנּוּ, וּבְיִתְרוֹ כְּתִיב (שמות ב, כא): וַיִּתֵּן אֶת צִפֹּרָה בִתּוֹ. בְּעֵשָׂו כְּתִיב (תהלים יד, ד): אֹכְלֵי עַמִּי אָכְלוּ לֶחֶם, וּבְיִתְרוֹ כְּתִיב (שמות ב, כ): קִרְאֶן לוֹ וְיֹאכַל לָחֶם. בְּעֵשָׂו כְּתִיב (דברים כה, יח): וְלֹא יָרֵא אֱלֹהִים, וּבְיִתְרוֹ כְּתִיב (שמות יח, כג): וְצִוְּךָ אֱלֹהִים. עֵשָׂו בִּטֵּל אֶת הַקָּרְבָּנוֹת, וּבְיִתְרוֹ כְּתִיב (שמות ב, יב): וַיִּקַּח יִתְרוֹ חֹתֵן משֶׁה עֹלָה וּזְבָחִים. עֵשָׂו שָׁמַע בִּיצִיאָתָן שֶׁל יִשְׂרָאֵל וְנִלְחַם עִמָּהֶם, שֶׁנֶּאֱמַר (שמות יז, ח): וַיָּבֹא עֲמָלֵק, יִתְרוֹ שָׁמַע בְּשִׁבְחָן שֶׁל יִשְׂרָאֵל וּבָא וְנִדְבַּק עִמָּהֶם, שֶׁנֶּאֱמַר: וַיִּשְׁמַע יִתְרוֹ.
“Yitro, priest of Midian, father-in-law of Moses, heard everything that God had performed on behalf of Moses and Israel His people, that the Lord had taken Israel out of Egypt” (Exodus 18:1).
“Yitro…heard.” That is what is written: “Do not forsake your friend, and your father’s friend. [Do not enter your brother’s house on the day of your calamity. A close neighbor is better than a distant brother]” (Proverbs 27:10). “Your friend,” this is the Holy One blessed be He, just as it says: “For the sake of My brothers and friends” (Psalms 122:8).1God calls Israel His “brothers and friends.” “Your father’s friend,” this is Abraham, as it is stated: “The descendants of Abraham My beloved” (Isaiah 41:8).2Thus, God is referred to both as “your friend” and as “your father’s friend.” “Do not forsake,” and if you forsake, make certain that you “do not enter your brother’s house on the day of your calamity,” this is Ishmael and Esau.3Even if Israel suffers calamity, they should not abandon their identity and join with their “brothers,” Ishmael and Esau (see Etz Yosef). Rabbi Yehoshua ben Levi said: When Nebuchadnezzar exiled Israel to Babylon their [hands] were bound behind them, as it is written in Midrash Eikha42:4. until “for they wandered due to swords” (Isaiah 21:15). Your ancestor, who was cast in the wilderness, I opened a spring of water for him, and you did this?5God says to Ishmael: ‘I saved you in the wilderness (see Genesis 21:19), yet you caused the Israelites to die of thirst? (see Eikha Rabba, 2:4). That is, “a close neighbor is better than a distant brother.”
Another matter, “a close neighbor is better,” this is Yitro, who was unrelated to Israel, [who was better] than Esau, Jacob’s brother. Regarding Yitro, what is written? “Saul said to the Kenite:6The Kenite are the descendants of Yitro, who was Moses’ father-in-law (see Judges 1:16). [Go, depart, descend from among the Amalekites, lest I destroy you with them, for you showed kindness to all the children of Israel when they ascended from Egypt]” (I Samuel 15:6). Regarding Esau, it is written: “Remember what Amalek did to you…” (Deuteronomy 25:17).7Amalek was descended from Esau. You find many matters written in a derogatory manner regarding Esau that are written in a complimentary manner regarding Yitro. Regarding Esau it is written: “They tormented women in Zion” (Lamentations 5:11). Regarding Yitro it is written: “He gave Tzipora, his daughter, [to him as a wife]” (Exodus 2:21). Regarding Esau it is written: “They, who devour my people as if eating bread” (Psalms 14:4). Regarding Yitro it is written: “Call him and let him eat bread” (Exodus 2:20). Regarding Esau it is written: “And not God-fearing” (Deuteronomy 25:18). Regarding Yitro it is written: “And God will command you” (Exodus 18:23).8This is regarding Yitro’s advice to Moses to appoint a judicial system. Yitro advised Moses to heed the command of God. Esau annulled the offerings.9Rome, associated with Esau, destroyed the Temple. Regarding Yitro it is written: “Yitro, Moses’s father-in-law, took a burnt-offering and feast-offerings” (Exodus 18:12). Esau heard of Israel’s departure and waged war with them, as it is stated: “Amalek came [and waged war with Israel in Refidim]” (Exodus 17:8). Yitro heard Israel’s praise and came and joined them, as it is stated: “Yitro…heard.”
דָּבָר אַחֵר, וַיִּשְׁמַע יִתְרוֹ, הֲדָא הוּא דִּכְתִיב (משלי ג, לה): כָּבוֹד חֲכָמִים יִנְחָלוּ, זֶה יִתְרוֹ, בְּשָׁעָה שֶׁבָּא אֵצֶל משֶׁה מַה כָּבוֹד נָחַל (שמות יח, ו): וַיֹּאמֶר אֶל משֶׁה אֲנִי חֹתֶנְךָ יִתְרוֹ בָּא אֵלֶיךָ, רַבִּי יְהוֹשֻׁעַ אוֹמֵר שָׁלַח לוֹ בְּיַד שָׁלִיחַ, רַבִּי אֱלִיעֶזֶר אוֹמֵר שָׁלַח לוֹ אִגֶּרֶת וְאָמַר עֲשֵׂה בְּגִינִי, וְאִם אֵין אַתָּה עוֹשֶׂה בְּגִינִי עֲשֵׂה בְּגִין אִשְׁתְּךָ, וְאִם אֵין אַתָּה עוֹשֶׂה בְּגִינָהּ עֲשֵׂה בְּגִין בָּנֶיךָ. רַבִּי אֱלִיעֶזֶר אוֹמֵר הַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לוֹ צֵא, וַיֹּאמֶר אֶל משֶׁה, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, אֲנִי הוּא שֶׁאָמַרְתִּי וְהָיָה הָעוֹלָם, שֶׁנֶּאֱמַר (תהלים נ, א): אֵל אֱלהִים ה' דִּבֶּר וַיִּקְרָא אָרֶץ, אֲנִי הוּא שֶׁאֲנִי מְקָרֵב אֲנִי הוּא שֶׁאֲנִי מְרַחֵק, שֶׁנֶּאֱמַר (ירמיה כג, כג): הַאֱלֹהֵי מִקָּרוֹב אָנִי נְאֻם ה', אֲנִי הוּא שֶׁקֵּרַבְתִּי לְיִתְרוֹ וְלֹא רִחַקְתִּיו, אָדָם זֶה שֶׁבָּא אֶצְלִי לֹא בָּא אֶלָּא לְשֵׁם שָׁמַיִם, וְלֹא בָּא אֶלָּא לְהִתְגַּיֵּר, אַף אַתָּה קָרְבֵהוּ אַל תַּרְחִיקֵהוּ, מִיָּד (שמות יח, ז): וַיֵּצֵא משֶׁה לִקְרַאת חֹתְנוֹ. אָמְרוּ, יָצָא משֶׁה יָצָא אַהֲרֹן נָדָב וַאֲבִיהוּא, וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל. וְיֵשׁ אוֹמְרִים, אַף אָרוֹן יָצָא עִמָּהֶם, לְכָךְ נֶאֱמַר: כָּבוֹד חֲכָמִים יִנְחָלוּ.
Another matter, “Yitro…heard,” that is what is written: “The wise will inherit honor” (Proverbs 3:35), this is Yitro; when he came to Moses he inherited great honor. “He said to Moses: I, your father-in-law Yitro, am coming to you, [and your wife and her two sons with her]” (Exodus 18:6). Rabbi Yehoshua says: He sent a messenger to him. Rabbi Eliezer says: He sent him a letter and said: ‘Act for my sake. If you do not act for my sake, do it for your wife’s sake. If you do not act for her sake, act for the sake of your sons.’ Rabbi Eliezer says: The Holy One blessed be He said to him: ‘Go out.’10He interprets the verse to mean not that Yitro sent a message to Moses informing him of Yitro’s arrival, but that God, referred to here as “I,” informed Moses of Yitro’s arrival. “He said to Moses,” the Holy One blessed be He said to him: ‘It is I who spoke and the world came into being,’11That is why the term “I” in the verse refers to God. as it is stated: “The Almighty God, the Lord, has spoken, calling the earth” (Psalms 50:1). It is I who brings near and it is I who distances, as it is stated: “Am I God from near, the utterance of the Lord, [but not God from afar?]” (Jeremiah 23:23). It is I who brought Yitro near and did not distance him. This person who came to Me came only in the name of Heaven, and came only to convert; you too, bring him near and do not distance him. Immediately, “Moses emerged to greet his father-in-law” (Exodus 18:7). [The Sages] said: Moses emerged,12See Exodus 18:7. Aaron, Nadav and Avihu, and seventy of the elders of Israel emerged. Some say: Even the Ark emerged with them. That is why it is stated: “The wise will inherit honor.”
דָּבָר אַחֵר, וַיִּשְׁמַע יִתְרוֹ, רְאֵה כַּמָּה טוֹבוֹת וּבְרָכוֹת בָּאוּ לְיִתְרוֹ מִשָּׁעָה שֶׁנִּתְחַתֵּן עִם משֶׁה, מַה כְּתִיב (שמות יח, יב): וַיָּבֹא אַהֲרֹן וְכֹל זִקְנֵי יִשְׂרָאֵל, וְכֵן אַתָּה מוֹצֵא בְּשָׁעָה שֶׁבָּא בִּלְעָם לְקַלֵּל אֶת יִשְׂרָאֵל, לֹא דַיָּן שֶׁלֹא קִלְלָן אֶלָא בֵּרְכָן, וְלֹא עוֹד, אֶלָּא כֵּיוָן שֶׁרָאָה עֲמָלֵק הִתְחִיל לְקַלְּלוֹ, שֶׁנֶּאֱמַר (במדבר כד, כ): רֵאשִׁית גּוֹיִם עֲמָלֵק וְאַחֲרִיתוֹ עֲדֵי אֹבֵד, אֲבָל לְיִתְרוֹ מַהוּ אוֹמֵר (במדבר כד, כא): אֵיתָן מוֹשָׁבֶךָ וְשִׂים בַּסֶּלַע קִנֶּךָ, אָמַר לוֹ קֵינִי עִמָּנוּ הָיִיתָ בָּעֵצָה, מִי הוֹשִׁיבְךָ אֵצֶל אֵיתָנֵי עוֹלָם, מָשָׁל לְצִפּוֹר שֶׁבָּרַח מִן הַצַּיָּד וְנָפְלָה לְתוֹךְ יָדוֹ שֶׁל אַנְדְּרוּאַנְטִיָא, כֵּיוָן שֶׁרָאָה אוֹתוֹ הַצַּיָּד הִתְחִיל מְקַלְּסָהּ וְאָמַר לָהּ כַּמָּה נָאָה בְּרִיחָה שֶׁבָּרַחְתָּ, כָּךְ הָיָה בִּלְעָם מְשַׁבֵּחַ אֶת יִתְרוֹ וְאָמַר לוֹ: אֵיתָן מוֹשָׁבֶךָ.
Another matter, “Yitro…heard.” See how much goodness and blessing came to Yitro from the time that he became associated through marriage with Moses. What is written? “Aaron and all the elders of Israel came” (Exodus 18:12). Likewise, you find that when Bilam came to curse Israel, not only did he not curse them, but he blessed them. Moreover, when he saw Amalek, he began to curse it, as it is stated: “He looked at Amalek, and took up his parable, and said: Amalek was the first of the nations; but its end will be oblivion” (Numbers 24:20). However, what does he say regarding Yitro? “He saw the Kenite, and took up his parable, and said: Mighty is your dwelling; set your nest in a rock” (Numbers 24:21). He said to him: ‘Kenite, you participated with us in the counsel;13Pharaoh convened advisers, including both Yitro and Bilam, to counsel him how to deal with the Israelites (see Shemot Rabba 1:9). who seated you with the mighty of the world?’ This is analogous to a bird that fled from the hunter and fell into the hands of a royal statue.14The hunter would be unable to catch it there due to the care one must exhibit with regard to a royal statue. When the hunter saw it he began lauding it and said to it: ‘What a fine flight that you fled.’ So too, Bilam was praising Yitro and said to him: “Mighty is your dwelling.”
דָּבָר אַחֵר, וַיִּשְׁמַע יִתְרוֹ, הֲדָא הוּא דִכְתִיב (ירמיה טז, יט): ה' עֻזִּי וּמָעֻזִּי וּמְנוּסִי בְּיוֹם צָרָה אֵלֶיךָ גּוֹיִם יָבֹאוּ מֵאַפְסֵי אָרֶץ, אָמְרוּ יִשְׂרָאֵל לְהַקָּדוֹשׁ בָּרוּךְ הוּא כְּשֶׁעָשִׂיתָ לָנוּ נִסִּים בַּיָּם אָמַרְנוּ לְךָ (שמות טו, ב): עָזִּי וְזִמְרָת יָהּ, הֲלוֹא שָׁמְעָה רָחָב וּבָאָה וְדָבְקָה בָךְ, שֶׁנֶּאֱמַר (יהושע ב, ט י): וַתֹּאמֶר אֶל הָאֲנָשִׁים יָדַעְתִּי כִּי נָתַן ה' לָכֶם אֶת הָאָרֶץ, כִּי שָׁמַעְנוּ אֵת אֲשֶׁר הוֹבִישׁ ה' אֶת מֵי יַם סוּף, הֱוֵי: ה' עֻזִּי וּמָעֻזִּי וּמְנוּסִי בְּיוֹם צָרָה. כְּשֶׁעָשִׂיתָ נִסִּים בִּימֵי שְׁלֹמֹה, שֶׁנֶּאֱמַר (שמואל א ב, י): וְיִתֶּן עֹז לְמַלְכּוֹ, לֹא בָאת מַלְכַּת שְׁבָא וְשִׁבְּחָה אוֹתְךָ, שֶׁנֶּאֱמַר (מלכים א י, א): וּמַלְכַּת שְׁבָא שֹׁמַעַת אֶת שֵׁמַע שְׁלֹמֹה, וּמָה אָמְרָה (מלכים א י, ט): יְהִי ה' אֱלֹהֶיךָ בָּרוּךְ אֲשֶׁר חָפֵץ בְּךָ. כְּשֶׁהוֹצֵאתָ אוֹתָנוּ מִמִּצְרַיִם וְנָתַתָּ לָנוּ אֶת הַתּוֹרָה שֶׁנִּקְרֵאת עֹז, שֶׁנֶּאֱמַר (תהלים כט, יא): ה' עֹז לְעַמּוֹ יִתֵּן, וְלֹא שָׁמַע יִתְרוֹ וּבָא וְנִדְבַּק בָּךְ, הֱוֵי: אֵלֶיךָ גּוֹיִם יָבֹאוּ מֵאַפְסֵי אָרֶץ.
Another matter, “Yitro…heard,” that is what is written: “Lord, my strength and my stronghold and my refuge on the day of trouble, to You nations will come from the ends of the earth” (Jeremiah 16:19). Israel said to the Holy One blessed be He: ‘When You performed miracles on our behalf at the sea, we said to You: “The Lord is my strength [uzi] and song” (Exodus 15:2). Did Raḥav not hear and adhere to You? As it is stated: “She said to the men: I know that the Lord has given you the land…as we heard that the Lord dried the waters of the Red Sea”’ (Joshua 2:9–10). That is, “Lord, my strength and my stronghold and my refuge on the day of trouble.” ‘When You performed miracles in the days of Solomon, as it is stated: “He will give strength [oz] to His king” (I Samuel 2:10), did the Queen of Sheba not come and praise You? As it is stated: “The Queen of Sheba heard Solomon’s reputation” (I Kings 10:1). What did she say? “May the Lord your God be blessed, Who has chosen you” (I Kings 10:9). When You took us out of Egypt and gave us the Torah, which is called oz, as it is stated: “He will give strength [oz] to His people (Psalms 29:11), did Yitro not hear, come, and adhere to You?’ That is, “to You nations will come from the ends of the earth.”
דָּבָר אַחֵר, וַיִּשְׁמַע יִתְרוֹ, הֲדָא הוּא דִכְתִיב (איוב לא, לב): בַּחוּץ לֹא יָלִין גֵּר, כְּמוֹ שֶׁכָּתוּב לְעֵיל בַּפָּרָשָׁה (שמות יב, מג): זֹאת חֻקַּת הַפָּסַח, עַד גֵּר שֶׁנָּשָׂא בַּת יִשְׂרָאֵל וְהוֹלִיד בַּת וְהָלְכָה הַבַּת וְנִשֵֹּׂאת לְכֹהֵן כָּשֵׁר וְיָלְדָה בֵּן, הֲרֵי זֶה רָאוּי לִהְיוֹת כֹּהֵן גָּדוֹל עוֹמֵד וּמַקְרִיב עַל גַּבֵּי הַמִּזְבֵּחַ, וְנִמְצָא הַגֵּר מִבִּפְנִים וּבֶן לֵוִי מִבַּחוּץ, הֱוֵי בַּחוּץ לֹא יָלִין גֵּר. (איוב לא, לב): דְּלָתַי לָאֹרַח אֶפְתָּח, זֶה יִתְרוֹ, שֶׁהוֹרִיד לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַמָּן, שֶׁנֶּאֱמַר (תהלים עח, כג): וַיְצַו שְׁחָקִים מִמָּעַל וְדַלְתֵי שָׁמַיִם פָּתָח.
Another matter, “Yitro…heard,” that is what is written: “The stranger does not stay the night outside” (Job 31:32). Just as it is written earlier in the portion [beginning]: “This is the statute of the paschal offering, [no foreigner shall eat from it]” (Exodus 12:43), until: A proselyte who married the daughter of an Israelite and begot a daughter, and the daughter went and married a legitimate priest and bore a son, that son is fit to be the High Priest.15The midrash has referenced an earlier passage (Shemot Rabba 19:4), stated in conncection to Exodus 12:43. That passage cites the verse in Job and states that if a proselyte married the daughter of an Israelite, etc. He stands and sacrifices atop the altar; the result is that the proselyte is inside and the Levite is on the outside. That is, “The stranger does not stay the night outside.” “I opened my doors for the guest” (Job 31:32), this is Yitro, for whom the Holy One blessed be He brought down manna, as it is stated: “He commanded the skies above and opened the doors of heaven” (Psalms 78:23).
דָּבָר אַחֵר, וַיִּשְׁמַע יִתְרוֹ, הֲדָא הוּא דִכְתִיב (משלי יט, כה): לֵץ תַּכֶּה וּפֶתִי יַעֲרִם, וְכֵן הוּא אוֹמֵר (משלי כא, יא): בַּעֲנָשׁ לֵץ יֶחְכַּם פֶּתִי, עֲמָלֵק וְיִתְרוֹ הָיוּ בְּעֵצָה עִם פַּרְעֹה, כְּשֶׁרָאָה יִתְרוֹ שֶׁאִבֵּד הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עֲמָלֵק מִן הָעוֹלָם הַזֶּה וּמִן הָעוֹלָם הַבָּא תּוֹהֶא וְעָשָׂה תְּשׁוּבָה, שֶׁכֵּן כְּתִיב לְמַעְלָה (שמות יז, יד): כִּי מָחֹה אֶמְחֶה אֶת זֵכֶר עֲמָלֵק, וְאַחַר כָּךְ וַיִּשְׁמַע יִתְרוֹ, אָמַר אֵין לִי לֵילֵךְ אֶלָּא אֵצֶל אֱלוֹהַּ שֶׁל יִשְׂרָאֵל, וּמִנַּיִן אַתָּה לָמֵד שֶׁעֲמָלֵק וְהַמִּדְיָנִים צָרֵיהֶם שֶׁל יִשְׂרָאֵל, שֶׁנֶּאֱמַר (במדבר כב, ז): וַיֵּלְכוּ זִקְנֵי מוֹאָב וְזִקְנֵי מִדְיָן, וְכֵן (שופטים ו, ג): מִדְיָן וַעֲמָלֵק וּבְנֵי קֶדֶם. וְכֵן בִּלְעָם הָרָשָׁע אוֹמֵר (במדבר כד, כ): וַיַּרְא אֶת עֲמָלֵק, שֶׁלֹא חָזַר בּוֹ, וּכְשֶׁרָאָה לְיִתְרוֹ שֶׁעָשָׂה תְּשׁוּבָה מָה אָמַר (במדבר כד, כא): וַיַּרְא אֶת הַקֵּינִי, מָשָׁל לְצַיָּד שֶׁהָיָה צָד צִפֳּרִים, צָד אֶת הָרִאשׁוֹנָה, בָּא לָצוּד אֶת הַשְּׁנִיָּה הָלְכָה וְיָשְׁבָה לָהּ עַל אִיקוּנִין שֶׁל מֶלֶךְ, עָמַד לוֹ הַצַּיָּד תּוֹהֶא בָּהּ, אָמַר לָהּ אִם אֶזְרֹק עָלֶיהָ אֶבֶן, אֲנִי מִתְחַיֵּב בְּנַפְשִׁי, וְאִם אֶתֵּן אֶת הַקָּנֶה מִתְיָרֵא אֲנִי שֶׁלֹא יִגַּע בָּאִיקוּנִין שֶׁל מֶלֶךְ, אֵינִי יוֹדֵעַ מָה אֹמַר לָךְ, אֶלָּא לְמָקוֹם יָפֶה בָּרַחְתָּ וְנִפְלַטְתָּ. כָּךְ בִּלְעָם רָאָה לְיִתְרוֹ וַעֲמָלֵק בָּעֵצָה, עָמַד עַל עֲמָלֵק וּמָחָה שְׁמוֹ, בָּא לִרְאוֹת יִתְרוֹ מְצָאוֹ שֶׁעָשָׂה תְּשׁוּבָה, אָמַר לוֹ לְמָקוֹם יָפֶה בָּרַחְתָּ, הֱוֵי (במדבר כד, כא): אֵיתָן מוֹשָׁבֶךָ כְּאַבְרָהָם, הֱוֵי: לֵץ תַּכֶּה, זֶה עֲמָלֵק. וּפֶתִי יַעֲרִם, זֶה יִתְרוֹ. (משלי יט, כה): וְהוֹכִיחַ לְנָבוֹן, זֶה משֶׁה, שֶׁהוֹכִיחוֹ יִתְרוֹ כְּשֶׁרָאָהוּ יוֹשֵׁב וְדָן אֶת יִשְׂרָאֵל כָּל הַיּוֹם, אָמַר לוֹ (שמות יח, יד): מַדּוּעַ אַתָּה יוֹשֵׁב לְבַדֶּךָ, (שמות יח, יח): נָבֹל תִּבֹּל, אָמַר לוֹ מִדַּעְתִּי לֹא תַעֲשֶׂה כֵּן, אֶלָּא הִמָּלֵךְ בְּהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (שמות יח, יט): וְעַתָּה שְׁמַע בְּקֹלִי אִיעָצְךָ, מַה כְּתִיב אַחֲרָיו (שמות יח, כד): וַיִּשְׁמַע משֶׁה לְחֹתְנוֹ וַיַּעַשׂ כֹּל אֲשֶׁר אָמָר.
Another matter, “Yitro…heard,” that is what is written: “Strike the cynic, and the naïf will become clever” (Proverbs 19:25). Likewise, it says: “With the punishment of a cynic, the naïf becomes wise” (Proverbs 21:11). Amalek and Yitro were consulted by Pharaoh. When Yitro saw that the Holy One blessed be He eliminated Amalek from this world and from the World to Come, he reconsidered and repented, as it is written above: “For I will expunge the memory of Amalek” (Exodus 17:14) and afterward: “Yitro heard.” He said: ‘I must go only to the God of Israel.’ From where do you derive that Amalek and the Midianites were enemies of Israel?16The fact that Midian was an enemy of Israel explains why Yitro, who was from Midian, advised Pharaoh to harm Israel. As it is stated: The elders of Moav and the elders of Midian went” (Numbers 22:7). Likewise, “[Whenever Israel would sow,] the Midianites, Amalekites, and the people of the east [would come up against them. They would encamp against them and destroy the produce of the earth]” (Judges 6:3–4), and likewise, the wicked Bilam says: “He saw Amalek” (Numbers 24:20); that it did not change its ways.
But when he saw that Yitro had repented, what did he say? “He saw the Kenite” (Numbers 24:21); this is analogous to a hunter who would hunt birds. He trapped the first. He came to trap the second. It went and sat on the statue of the king. The hunter stood bewildered by it. He said to it: ‘If I throw a rock at you, I will be liable to be executed. If I extend the reed, I am afraid that it might touch the king’s statue. I do not know what to say to you; rather, you fled to a fine place and were spared.’ So too, Bilam saw Yitro and Amalek in counsel. He stood [and looked] at Amalek and eradicated its name.17Bilam said about Amalek: “…its end will be destruction” (Numbers 24:20). He came to look at Yitro and found that he repented. He said to him: ‘You fled well.’ That is, “Mighty is your dwelling” (Numbers 24:21), like Abraham.18Abraham is referred to as mighty; see, e.g., Bava Batra 15a based on Psalms 89:1. That is, “strike the cynic,” this is Amalek; “and the naïf will become clever,” this is Yitro.
“Rebuke the discerning” (Proverbs 19:25), this is Moses, whom Yitro admonished when he saw him sitting and judging Israel all day. He said to him: “Why are you sitting alone?” (Exodus 18:14). “You will wear away” (Exodus 18:18). He said to him: ‘Do not do it because it is my opinion, but rather, consult with the Holy One blessed be He,’ as it is stated: “Heed my voice, I will counsel you [and may God be with you]” (Exodus 18:19). What is written thereafter? “Moses heeded his father-in-law, and he performed everything that he had said” (Exodus 18:24).
דָּבָר אַחֵר, וַיִּשְׁמַע יִתְרוֹ, הֲדָא הוּא דִּכְתִיב (קהלת יא, א): שַׁלַּח לַחְמְךָ עַל פְּנֵי הַמָּיִם כִּי בְרֹב הַיָּמִים תִּמְצָאֶנּוּ, וְכִי בְּנֵי אָדָם שׁוֹטִים הֵם שֶׁנּוֹתְנִין לַחְמָם עַל פְּנֵי הַמָּיִם, וְעַל מִי אָמַר, עַל יִתְרוֹ, שֶׁנָּתַן לַחְמוֹ לְמשֶׁה, שֶׁנֶּאֱמַר (שמות ב, כ): קִרְאֶן לוֹ וְיֹאכַל לָחֶם, הֱוֵי: שַׁלַּח לַחְמְךָ עַל פְּנֵי הַמָּיִם, זֶה משֶׁה, שֶׁנֶּאֱמַר (שמות ב, י); כִּי מִן הַמַּיִם מְשִׁיתִהוּ, לָמָּה, כִּי בְרֹב הַיָּמִים תִּמְצָאֶנּוּ, (שמות יח, יב): וַיָּבֹא אַהֲרֹן וְכֹל זִקְנֵי יִשְׂרָאֵל לֶאֱכָל לֶחֶם.
Another matter, “Yitro…heard,” that is what is written: “Cast your bread upon the water, for after many days you will find it” (Ecclesiastes 11:1). Are people imbeciles that they place their bread upon the water? Regarding whom is this stated? It is regarding Yitro, who gave his bread to Moses, as it is stated: “Call him and let him eat bread” (Exodus 2:20). That is, “cast your bread upon the water,” this is Moses, as it is stated: “Because I drew him from the water ” (Exodus 2:10). Why? “For after many days you will find it.” “Aaron and all the elders of Israel came to eat bread” (Exodus 18:12).
דָּבָר אַחֵר, וַיִּשְׁמַע יִתְרוֹ, שִׁבְעָה שֵׁמוֹת נִקְרְאוּ לוֹ, יֶתֶר, כְּשֶׁהָיָה עוֹבֵד כּוֹכָבִים, שֶׁנֶּאֱמַר (שמות ד, יח): וַיָּשָׁב אֶל יֶתֶר חֹתְנוֹ, וּמִשֶּׁנִּתְגַיֵּר הוֹסִיף לוֹ אוֹת אַחַת כְּשֵׁם שֶׁעָשָׂה לְאַבְרָהָם וְנִקְרָא יִתְרוֹ. דָּבָר אַחֵר, יִתְרוֹ, שֶׁיִּתֵּר פָּרָשָׁה אַחַת בַּתּוֹרָה, שֶׁנֶּאֱמַר (שמות יח, כא): וְאַתָּה תֶחֱזֶה מִכָּל הָעָם. חֹבָב, שֶׁחִבֵּב אֶת הַתּוֹרָה, כְּמוֹ שֶׁכָּתוּב בְּפָרָשַׁת (במדבר י, כט): וַיֹּאמֶר משֶׁה לְחֹבָב.
Another matter, “Yitro…heard.” He was called seven names:19Yeter, Yitro, Ḥovav, Reuel, Ḥever, Putiel, Keini. Yeter, when he was an idolater, as it is stated: “He returned to Yeter, his father-in-law” (Exodus 4:18). When he converted, a letter was added for him, just as it was for Abraham, and he was called Yitro. Alternatively, Yitro, because he added [yiter] one portion in the Torah, as it is stated: “You shall discern from all the people” (Exodus 18:21).20He recommended establishing a judicial system. Ḥovav, because he loved [ḥibev] the Torah, as it is written in the portion of: “Moses said to Ḥovav” (Numbers 10:29).21This verse is cited to prove that Yitro was called Ḥovav (Etz Yosef).
דָּבָר אַחֵר, וַיִּשְׁמַע יִתְרוֹ, הֲדָא הוּא דִכְתִיב (ירמיה ב, ד): שִׁמְעוּ דְבַר ה' בֵּית יַעֲקֹב, זֶהוּ שֶׁאָמַר הַכָּתוּב (משלי ו, א): בְּנִי אִם עָרַבְתָּ לְרֵעֶךָ, אָמַר רַבִּי נְחֶמְיָה, נֶאֶמְרָה עַל הַחֲבֵרִים, כָּל הַיָּמִים שֶׁאָדָם חָבֵר לֹא אִכְפַּת לוֹ בַּצִּבּוּר וְאֵינוֹ נֶעֱנַשׁ עָלָיו, נִתְמַנָּה אָדָם בָּרֹאשׁ וְנָטַל טַלִּית, לֹא יֹאמַר לְטוֹבָתִי אֲנִי נִזְקָק, לֹא אִכְפַּת לִי בַּצִּבּוּר, אֶלָּא כָּל טֹרַח הַצִּבּוּר עָלָיו, אִם רָאָה אָדָם מַעֲבִיר בִּיָּיא עַל חֲבֵרוֹ, אוֹ עוֹבֵר עֲבֵרָה, וְלֹא מְמַחֶה בְּיָדוֹ הוּא נֶעֱנַשׁ עָלָיו. וְרוּחַ הַקֹּדֶשׁ צוֹוַחַת: בְּנִי אִם עָרַבְתָּ לְרֵעֲךָ, אַתָּה עָרֵב עָלָיו, (משלי ו, א): תָּקַעְתָּ לַזָּר כַּפֶּיךָ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה הִכְנַסְתָּ עַצְמְךָ לַזִּירָה, וּמִי שֶׁהוּא מַכְנִיס עַצְמוֹ לַזִּירָה אוֹ נִצּוֹחַ אוֹ נוֹצֵחַ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי וְאַתָּה עוֹמְדִים בַּזִּירָה אוֹ נִצַּחְתָּ אוֹ נִצַּחְתִּי. (משלי ו, ב): נוֹקַשְׁתָּ בְאִמְרֵי פִיךָ, אֵין אִמְרֵי אֶלָּא הוֹרָאַת תּוֹרָה, שֶׁנֶּאֱמַר (משלי ז, א): בְּנִי שְׁמֹר אֲמָרָי, וְכֵן (משלי ד, כ): לַאֲמָרַי הַט אָזְנֶךָ, (משלי ו, ג): עֲשֵׂה זֹאת אֵפוֹא בְּנִי וְהִנָּצֵל כִּי בָאתָ בְּכַף רֵעֶךָ, אֶלָּא תֵּן רְצוֹנְךָ לֵידַע מַה לַּעֲשׂוֹת, הוֹאִיל וְהִכְנַסְתָּ עַצְמְךָ לְעַרְבוּת זֶה לֵעָשׂוֹת רֹאשׁ, (משלי ו, ג): לֵךְ הִתְרַפֵּס בַּאֲבַק רַגְלֵיהֶם שֶׁל שָׂרִים וּגְדוֹלִים מִמְּךָ, הֲדָא הוּא דִכְתִיב (משלי ו, ג): וּרְהַב רֵעֶיךָ, וְאֵין רְהַב אֶלָּא מַלְכוּת, שֶׁנֶּאֱמַר (תהלים פז, ד): אַזְכִּיר רַהַב, וְאִם לָאו דָּמְךָ בְּרֹאשְׁךָ כְּדַם צְבִי וְאַיָּל, הֲדָא הוּא דִכְתִיב (משלי ו, ה): הִנָּצֵל כִּצְבִי מִיָּד [כמו שכתוב בפרשת ויגש בבראשית רבה]. וְרַבָּנִין אָמְרִין, בְּנִי אִם עָרַבְתָּ לְרֵעֲךָ, אֵלּוּ יִשְׂרָאֵל שֶׁהֵם עֲרֵבִים בֵּינָן לְבֵין הַקָּדוֹשׁ בָּרוּךְ הוּא. חֲבִיבִים יִשְׂרָאֵל שֶׁנִּקְרְאוּ רֵעִים, שֶׁנֶּאֱמַר (תהלים קכב, ח): לְמַעַן אַחַי וְרֵעָי, וּמָה הָיְתָה עַרְבוּתָן, אֶלָּא בְּשָׁעָה שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא בָּא לִתֵּן אֶת הַתּוֹרָה, לֹא קִבְּלוּהָ אַחַת מִן הָאֻמּוֹת אֶלָּא יִשְׂרָאֵל, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ שָׂדֶה וְהָיָה מְבַקֵּשׁ לְמָסְרָהּ לַאֲרִיסִים, קָרָא לָרִאשׁוֹן וְאָמַר לוֹ, תְּקַבֵּל אַתָּה אֶת הַשָֹּׂדֶה הַזּוֹ, אָמַר לוֹ אֵין בִּי כֹּחַ קָשָׁה הֵימֶנִּי, וְכֵן לַשֵּׁנִי וְלַשְּׁלִישִׁי וְלָרְבִיעִי וְלֹא קִבְּלוּהָ מִמֶּנּוּ, וְקָרָא לַחֲמִישִׁי וְאָמַר לוֹ תְּקַבֵּל אַתָּה הַשָֹּׂדֶה הַזּוֹ, אָמַר לוֹ הֵן, עַל מְנָת לְפָלְחָהּ, אָמַר לוֹ הֵן, מִשֶּׁנִּכְנָס לְתוֹכָהּ הוֹבִירָהּ, עַל מִי הַמֶּלֶךְ מַקְפִּיד עַל אוֹתָם שֶׁאָמְרוּ אֵין אָנוּ יְכוֹלִין לְקַבְּלָהּ, אוֹ עַל מִי שֶׁקִּבְּלָהּ עָלָיו וּמִשֶּׁקִּבְּלָהּ עָלָיו נִכְנָס בָּהּ וְהוֹבִירָהּ, לֹא עַל זֶה שֶׁקִּבְּלָהּ. כָּךְ כְּשֶׁנִּגְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַר סִינַי, לֹא הִנִּיחַ אֻמָּה שֶׁלֹא הִרְתִּיק עָלֶיהָ וְלֹא קִבְּלוּ עֲלֵיהֶם לְשָׁמְרָהּ, וּכְשֶׁבָּא אֵצֶל יִשְׂרָאֵל אָמְרוּ (שמות כד, ז): כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה וְנִשְׁמָע, לְכָךְ בְּדִין הוּא שֶׁתִּשְׁמְעוּ, הֱוֵי: שִׁמְעוּ דְּבַר ה' בֵּית יַעֲקֹב, וְאִם לָאו תֵּעָנְשׁוּ בָעַרְבוּת, הֱוֵי: בְּנִי אִם עָרַבְתָּ לְרֵעֲךָ. דָּבָר אַחֵר, שִׁמְעוּ דְּבַר ה', מָשָׁל לְמֶלֶךְ שֶׁאָמַר לַעֲבָדָיו שִׁמְרוּ לִי ב' כּוֹסוֹת הַלָּלוּ וְהָיָה דִיאַטְרִיטָא, אָמַר לוֹ הֱוֵי זָהִיר בָּהֶם, עַד שֶׁהוּא נִכְנַס לַפָּלָטִין הָיָה עֵגֶל אֶחָד שָׁרוּי עַל פֶּתַח הַפָּלָטִין, נָגַח הָעֶבֶד וְנִשְׁבַּר אֶחָד מֵהֶם, וְהָיָה הָעֶבֶד עוֹמֵד וּמַרְתִּית לִפְנֵי הַמֶּלֶךְ, אָמַר לוֹ לָמָּה מַרְתִּית, אָמַר שֶׁנְּגָחַנִי עֵגֶל וְשִׁבַּר אֶחָד מִשְּׁנֵי הַכּוֹסוֹת. אָמַר לוֹ הַמֶּלֶךְ אִם כֵּן דַּע וְהִזָּהֵר בַּשֵּׁנִי. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁנֵי כּוֹסוֹת מָזַגְתֶּם בְּסִינַי, נַעֲשֶׂה וְנִשְׁמָע, שִׁבַּרְתֶּם נַעֲשֶׂה עֲשִׂיתֶם לְפָנַי עֵגֶל, הִזָּהֲרוּ בְּנִשְׁמָע, הֱוֵי: שִׁמְעוּ דְּבַר ה' בֵּית יַעֲקֹב. דָּבָר אַחֵר, שִׁמְעוּ דְּבַר ה', הֲדָא הוּא דִכְתִיב (ישעיה נה, ג): שִׁמְעוּ וּתְחִי נַפְשְׁכֶם, הֵיאַךְ חֲבִיבִים יִשְׂרָאֵל שֶׁהוּא מְפַתֶּה אוֹתָם, אָמַר לָהֶם אִם יִפֹּל אָדָם מֵרֹאשׁ הַגַּג כָּל גּוּפוֹ לוֹקֶה וְהָרוֹפֵא נִכְנַס אֶצְלוֹ וְנוֹתֵן לוֹ רְטִיָּה בְּרֹאשׁוֹ וְכֵן בְּיָדָיו וְכֵן בְּרַגְלָיו וּבְכָל אֵבָרָיו, נִמְצָא כֻּלּוֹ רְטִיוֹת. אֲנִי אֵינִי כָּךְ, אֶלָּא רמ"ח אֵבָרִים בָּאָדָם הַזֶּה וְהָאֹזֶן אֶחָד מֵהֶם, וְכָל הַגּוּף מְלֻכְלָךְ בַּעֲבֵרוֹת וְהָאֹזֶן שׁוֹמַעַת וְכָל הַגּוּף מְקַבֵּל חַיִּים, שִׁמְעוּ וּתְחִי נַפְשְׁכֶם, לְכָךְ אָמַר: שִׁמְעוּ דְּבַר ה' בֵּית יַעֲקֹב. וְכֵן אַתָּה מוֹצֵא בְּיִתְרוֹ שֶׁעַל יְדֵי שְׁמִיעָה זָכָה לְחַיִּים, שֶׁשָּׁמַע וְנִתְגַּיֵּר, שֶׁנֶּאֱמַר: וַיִּשְׁמַע יִתְרוֹ אֶת כָּל אֲשֶׁר עָשָׂה אֱלֹהִים לְמשֶׁה וּלְיִשְׂרָאֵל עַמּוֹ וגו'.
Another matter, “Yitro…heard,” that is what is written: “Heed the word of the Lord, house of Jacob” (Jeremiah 2:4). That is what the verse said: “My son, if you have become a guarantor for your friend” (Proverbs 6:1). Rabbi Neḥemya said: It is stated regarding Torah scholars. As long as a person is a Torah scholar, he is indifferent to the public and is not punished on their account. When a person is appointed as a leader and dons the cloak of leadership, he can no longer say: ‘I tend only to my own benefit; I do not care about the public.’ Rather, all the travail of the public is upon him. If he sees a person performing injustice to another, or performing a transgression, and he does not admonish him, he will be punished for it. The Divine Spirit screams: “My son, if you became a guarantor for your friend,” you are responsible for them. “If you have given your handshake for a stranger” (Proverbs 6:1); the Holy One blessed be He says to him: ‘You introduced yourself into the arena. One who introduces himself into the arena either prevails or is vanquished.’ The Holy One blessed be He says to him: ‘You and I are standing in the arena, either you prevail or I prevail.’22The leader may be successful in averting Divine punishment from afflicting the community; if not, the Divine attribute of justice will prevail (Etz Yosef).Bereshit Rabba Parashat Vayigash 93:1>.
“You have been snared by the sayings of your mouth” (Proverbs 6:2). “Sayings” means nothing other than giving instruction regarding Torah, as it is stated: “My son, observe my sayings” (Proverbs 7:1), and likewise, “incline your ears to my sayings” (Proverbs 4:20).23Thus, another danger of leadership is that one may issue incorrect rulings and be held accountable (Etz Yosef). “Do this, then, my son, and be delivered, as you have come into the hand of your friend” (Proverbs 6:3); apply yourself to know what to do, since you introduced yourself into this responsibility to become a leader. “Go, ingratiate yourself” (Proverbs 6:3) in the dust of the feet of princes who are greater than you. That is what is written: “And exalt [urhav] your friend” (Proverbs 6:3). Rehav means nothing other than royalty, as it is stated: “I mention Rahav” (Psalms 87:4).24The midrash may understand this as a reference to the kingdom of Egypt. Some commentaries fail to see the relevance of this verse and suggest others that the midrash could have cited (see Maharzu). If not, your blood is on your own head, like the blood of a gazelle and a deer. That is what is written: “Be delivered like a gazelle from the hand” (Proverbs 6:5)
The Rabbis say: “My son, if you have become a guarantor for your friend,” this is Israel, who are guarantors between themselves and the Holy One blessed be He.25This means that each member of Israel is responsible for the conduct of the others. Israel is beloved as they are called friends, as it is stated: “For the sake of my brothers and friends” (Psalms 122:8). What was their guarantee? When the Holy One blessed be He came to give the Torah, none of the nations accepted it other than Israel. This is analogous to a king who had a field and he sought to entrust it to sharecroppers. He called the first and said to him: ‘Will you accept this field?’ He said to him: ‘I do not have the strength; it is too hard for me.’ Likewise, [he offered it] to a second, third, and fourth, but they did not accept it from him. He called the fifth and said to him: ‘Will you accept this field?’ He said to him: ‘Yes.’ ‘In order to work it?’ He said to him: ‘Yes.’ When he received it, he left it fallow. With whom would the king be angry, with those who said: ‘We are unable to accept it,’ or with the one who accepted it, but after he accepted it, he received it and left it fallow? Is it not with the one who accepted it? So too, when the Holy One blessed be He revealed Himself on Mount Sinai, He did not leave any nation that He did not knock on their door, but they did not accept upon themselves to observe it. When He came to Israel, they said: “Everything that the Lord spoke we will perform and we will heed” (Exodus 24:7). By right they should have heeded. That is, “heed the word of the Lord, house of Jacob” (Jeremiah 2:4). If not, you will be punished due to the guarantee. That is, “my son, if you have become a guarantor for your friend.”
Another matter, “heed the word of the Lord,” this is analogous to a king who said to his servants: ‘Guard these two goblets for me,’ and they were made of fine glass. He said to him: ‘Be careful with them.’ When [the servant] was entering the palace, there was a calf at the palace entrance. It butted the servant and one of them broke. The servant was standing and trembling before the king. He said to him: ‘Why are you trembling?’ He said: ‘Because a calf butted me and broke one of the two goblets.’ The king said to him: ‘If so, make certain to be careful with the second.’ So too, the Holy One blessed be He said: ‘You crafted two goblets in Sinai, “we will perform and we will heed.” You violated “we shall perform,” as you made a calf before Me. Be careful with “we will heed.”’ That is, “heed the word of the Lord, house of Jacob.”
Another matter, “heed the word of the Lord.” That is what is written: “Heed and your soul will live (Isaiah 55:3). See how beloved is Israel, for He entices them. He said to them: ‘If a person falls from a rooftop, his entire body is hurt. The doctor enters to him and gives him a bandage on his head, as well as on his arms, on his legs, and on all his limbs. The result is that he is covered with bandages. I am not so. Rather, there are two hundred and forty-eight limbs in a person, and the ear is one of them. The entire body is contaminated with transgressions. When the ear heeds, the entire body is enlivened. “Heed, and your soul will live.”’ That is why it says: “Heed the word of the Lord, house of Jacob.” Likewise, you find that Yitro merited life by means of hearing. He heard and he converted, as it is stated: “Yitro, priest of Midian, father-in-law of Moses, heard everything that God had performed on behalf of Moses and Israel His people…” (Exodus 18:1).