“Moses went and returned to Yeter his father-in-law and he said to him: Please, let me go and return to my brethren who are in Egypt and see if they are still alive. Yitro said to Moses: Go in peace” (Exodus 4:18). “Moses went and returned to Yeter his father-in-law” – that is what is written: “[Who shall ascend the mountain of the Lord? Who shall stand in His holy place?] He who has clean hands and is pure of heart, [who has not taken My name in vain, nor taken an oath deceitfully]” (Psalms 24:3–4). Who is able to climb the mountain of God? One who has these attributes; and all of them were stated in Moses’s regard. “Clean hands” – this is Moses, as it is stated: “I have not taken [nasati] one donkey from them…” (Numbers 16:15). Had he taken a donkey that was theirs, how would he be different from robbers? Rather, so said Moses: All those journeys that we traveled in the wilderness, I did not say to one of them to take an item of mine and load it on his donkey. Nesia is an expression of nothing other than loading, as it is stated: “Each man loaded his donkey” (Genesis 44:13). “Pure of heart” – this is Moses, who did not set out on the mission of the Holy One blessed be He, until he clarified his undertaking, as it is stated: “And they will say to me: What is His name, [what shall I say to them?]” (Exodus 3:13). “Who has not taken My name in vain” – this is the life of the Egyptian, as he killed the Egyptian only after he judged him and saw that he was liable for execution.1This derivation is based on the unusual way in which the verse states “My name” – nafshi, which is from the word nefesh, which generally means life. Alternatively, it is based on the opinion that Moses killed the Egyptian by mentioning the name of God (See Shemot Rabba 1:29). “Nor taken an oath deceitfully” – this is Moses. When he went to Yitro he took an oath to him that he would not leave without his knowledge. When he went on the mission of the Holy One blessed be He, he went to Yitro and nullified his oath.2He received permission from Yitro to leave, and therefore did not violate his oath (Yefei Toar). That is what is written: “He returned to Yeter his father-in-law.”
Another interpretation: “Moses went” – that is what is written: “A friend loves at all times, and a brother is born for adversity” (Proverbs 17:17). Who is “a friend loves”? This is Yitro, who accepted Moses when he was fleeing from Pharaoh. From here you learn that one who accepts upon himself to perform a mitzva, that mitzva does not cease from his household. Yitro’s mitzvawas that he accepted into his house a deliverer who fled from an enemy. From his house, one emerged who accepted an enemy who fled from a deliverer, and killed him. Who is that? Sisera, as it is stated: “Sisera fled on foot to the tent of Yael, wife of Ḥever the Kenite” (Judges 4:17), and it is written: “The children of the Kenite, father-in-law of Moses” (Judges 1:16). Therefore, it says: “A brother is born for adversity” – because Yitro loved Moses and was his friend, therefore his descendants became brethren to Israel in their time of trouble, and Yael killed Sisera. When the Holy One blessed be He said to him: “Go now, and I will send you to Pharaoh” (Exodus 3:10), he said to Him: ‘Master of the world, I am not able to do so, because Yitro accepted me and opened his house to me and I am like a son to him. One who opens his door to another, [the latter] owes him his life.’ Likewise, you find regarding Elijah when he went to the widow from Tzarefat, her son died. He began pleading and saying: “Have You brought evil even upon the widow with whom I lodge, to kill her son?”3Due to Elijah’s debt of gratitude toward the widow, he risked his life on her behalf by praying impertinently for her son’s revival. Similarly, Moses risked his life for Yitro by not undertaking God’s mission without Yitro’s permission (Etz Yosef). (I Kings 17:20). And it is written: “The Lord heeded the voice of Elijah, and the soul of the child was restored” (I Kings 17:22). Moreover, anyone who opens his door to another, [the latter] is obligated in his honor more than in the honor of his father and mother. You find that at the moment that Elijah was taken from Elisha, and [Elisha] was privileged to take a double portion of his spirit, as it is stated: “Please, let a double portion of your spirit be upon me” (II Kings 2:9), he should have gone to his father and mother and revived them as he did the son of his hostess.4See II Kings, chap. 4. Likewise, Elijah should have revived his ancestors, as he did the son of the [widow from] Tzarefat, but he risked his life [only] on behalf of his hostess. That is why Moses said before the Holy One blessed be He: ‘Yitro accepted me and treated me with respect; I will go only with his permission.’ Therefore, it is written: “Moses went and returned to Yeter his father-in-law.”
Another interpretation: “Moses went” – that is what is written: “He is one; who can respond to Him” (Job 23:13). Rabbi Pinḥas expounded: Because He is one in the world, He judges all mankind alone, and no one can overturn His words Shir HaShirim Rabba, Parasha 1>. Our Rabbis said: What is “He is one; who can respond to Him”? Whatever He issues as a decree on a person, there is no overturning His words. How much did Bilam seek to curse Israel, but against his will and against his best interests he would bless them, as it is stated: “How will I curse if God has not cursed?” (Numbers 23:8). How much did Jonah seek not to go on the mission of the Holy One blessed be He, as it is stated: “He went down to Yafo, and found a ship going to Tarshish” (Jonah 1:3), and he went against his will, as it is stated: “Jonah arose and went to Nineveh” (Jonah 3:3). How much did Jeremiah seek not to prophesy, and he prophesied against his best interests, as it is stated: “Do not say I am a lad, because to wherever I will send you, you shall go” (Jeremiah 1:7). How much did Moses seek not to go on the mission of the Holy One blessed be He, as it is stated: “Send, please, by means of whom You will send” (Exodus 4:13), but ultimately, he went against his will, as it is stated: “Moses went and returned to Yeter his father-in-law.”5The phrase “Moses went” is not referring to his going to Yitro, as the word “went” would have been unnecessary. The verse is therefore alluding to the fact that although Moses did not go right away, ultimately it was impossible for him not to carry out his mission.
Another interpretation: “Moses went” – it was necessary to say only: “Moses returned.” Rather, our Rabbis said: Initially, he went to Pharaoh on the mission of the Holy One blessed be He, and then: “He returned to Yeter his father-in-law.” This is what the Holy One blessed be He said to him: ‘If Yitro will say anything to you about the oath, say to him: The Master of the oath6God, in whose name the oath was taken (Etz Yosef). absolved me of my vow.’ Therefore, “Moses went,” and then: “He returned to Yeter his father-in-law.” The son of Rabbi Ḥiyya the Great said: He did not go to Pharaoh until Yitro annulled his vow. If you say, why is it stated: “Moses went”? Where did he go? He went to take his wife and sons. Yitro said to him: ‘Where are you leading them?’ He said to him: ‘To Egypt.’ He said to him: ‘Those who are in Egypt are seeking to leave, and you are leading them there?’ He said to him: ‘Tomorrow they are destined to leave and to stand at Mount Sinai and hear from the mouth of the Holy One blessed be He: “I am the Lord, Your God” (Exodus 20:2). Will my sons not hear it like them?’ Immediately, “Yitro said to Moses: Go in peace.” He said to him: ‘Go in peace, enter in peace, and come in peace.’
וַיֵּלֶךְ משֶׁה וַיָּשָׁב אֶל יֶתֶר חֹתְנוֹ, הֲדָא הוּא דִכְתִיב (תהלים כד, ד): נְקִי כַפַּיִם וּבַר לֵבָב וגו', מִי יוּכַל לַעֲלוֹת בְּהַר ה', מִי שֶׁיֵּשׁ בּוֹ מִדּוֹת הַלָּלוּ, וְכֻלָּן נֶאֶמְרוּ בְּמשֶׁה, נְקִי כַפַּיִם, זֶה משֶׁה, שֶׁנֶּאֱמַר (במדבר טז, טו): לֹא חֲמוֹר אֶחָד מֵהֶם וגו', אִם נָטַל חֲמוֹר מִשֶּׁלָּהֶן מַה שְּׁנָא מִן הַלִּסְטִים, אֶלָּא כָּךְ אָמַר משֶׁה כָּל אוֹתָן הַמַּסָּעוֹת שֶׁהָיִינוּ נוֹסְעִים בַּמִּדְבָּר לֹא אָמַרְתִּי לְאֶחָד מֵהֶן שֶׁיִּטֹּל דָּבָר מִשֶּׁלִּי וְיִטְעֹן עַל חֲמוֹרוֹ, וְאֵין נְשִׂיאָה אֶלָּא לָשׁוֹן עֲמִיסָה, כְּמָה דְתֵימָא (בראשית מד, יג): וַיַּעֲמֹס אִישׁ עַל חֲמֹרוֹ. וּבַר לֵבָב, זֶה משֶׁה, שֶׁלֹא הָלַךְ בִּשְׁלִיחוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא עַד שֶׁנִּתְבָּרֵר עַל עֲסָקָיו, שֶׁנֶּאֱמַר (שמות ג, יג): וְאָמְרוּ לִי מַה שְּׁמוֹ וגו'. אֲשֶׁר לֹא נָשָׂא לַשָּׁוְא נַפְשִׁי, זֶה נַפְשׁוֹ שֶׁל מִצְרִי, שֶׁלֹא הָרַג אֶת הַמִּצְרִי עַד שֶׁעָמַד עָלָיו בַּדִּין וַהֲרָגוֹ, וְרָאָה שֶׁחַיָּב מִיתָה. וְלֹא נִשְׁבַּע לְמִרְמָה, זֶה משֶׁה, כְּשֶׁהָלַךְ אֵצֶל יִתְרוֹ נִשְׁבַּע לוֹ שֶׁלֹא יֵלֵךְ חוּץ מִדַּעְתּוֹ, וּכְשֶׁהָלַךְ בִּשְׁלִיחוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא הָלַךְ אֵצֶל יִתְרוֹ וְהִתִּיר שְׁבוּעָתוֹ, הֲדָא הוּא דִכְתִיב: וַיָּשָׁב אֶל יֶתֶר חֹתְנוֹ.
“Moses went and returned to Yeter his father-in-law and he said to him: Please, let me go and return to my brethren who are in Egypt and see if they are still alive. Yitro said to Moses: Go in peace” (Exodus 4:18).
“Moses went and returned to Yeter his father-in-law” – that is what is written: “[Who shall ascend the mountain of the Lord? Who shall stand in His holy place?] He who has clean hands and is pure of heart, [who has not taken My name in vain, nor taken an oath deceitfully]” (Psalms 24:3–4). Who is able to climb the mountain of God? One who has these attributes; and all of them were stated in Moses’s regard.
“Clean hands” – this is Moses, as it is stated: “I have not taken [nasati] one donkey from them…” (Numbers 16:15). Had he taken a donkey that was theirs, how would he be different from robbers? Rather, so said Moses: All those journeys that we traveled in the wilderness, I did not say to one of them to take an item of mine and load it on his donkey. Nesia is an expression of nothing other than loading, as it is stated: “Each man loaded his donkey” (Genesis 44:13).
“Pure of heart” – this is Moses, who did not set out on the mission of the Holy One blessed be He, until he clarified his undertaking, as it is stated: “And they will say to me: What is His name, [what shall I say to them?]” (Exodus 3:13).
“Who has not taken My name in vain” – this is the life of the Egyptian, as he killed the Egyptian only after he judged him and saw that he was liable for execution.1This derivation is based on the unusual way in which the verse states “My name” – nafshi, which is from the word nefesh, which generally means life. Alternatively, it is based on the opinion that Moses killed the Egyptian by mentioning the name of God (See Shemot Rabba 1:29).
“Nor taken an oath deceitfully” – this is Moses. When he went to Yitro he took an oath to him that he would not leave without his knowledge. When he went on the mission of the Holy One blessed be He, he went to Yitro and nullified his oath.2He received permission from Yitro to leave, and therefore did not violate his oath (Yefei Toar). That is what is written: “He returned to Yeter his father-in-law.”
דָּבָר אַחֵר, וַיֵּלֶךְ משֶׁה, הֲדָא הוּא דִּכְתִיב (משלי יז, יז): בְּכָל עֵת אֹהֵב הָרֵעַ וְאָח לְצָרָה יִוָּלֵד, מִי הָיָה אֹהֵב הָרֵעַ, זֶה יִתְרוֹ, שֶׁקִּבֵּל לְמשֶׁה שֶׁהָיָה בּוֹרֵחַ מִפְּנֵי פַּרְעֹה, מִכָּאן אַתָּה לָמֵד מִי שֶׁקִּבֵּל עַל עַצְמוֹ לַעֲשׂוֹת מִצְוָה, אֵין אוֹתָהּ מִצְוָה פּוֹסֶקֶת מִבֵּיתוֹ. מִצְוָתוֹ שֶׁל יִתְרוֹ שֶׁקִּבֵּל בְּתוֹךְ בֵּיתוֹ גּוֹאֵל שֶׁבָּרַח מִפְּנֵי הַשֹּׂוֹנֵא, עָמַד מִבֵּיתוֹ שֶׁקִּבֵּל לַשֹּׂוֹנֵא שֶׁבָּרַח מִפְּנֵי הַגּוֹאֵל וַהֲרָגוֹ, אֵיזֶה זֶה סִיסְרָא, שֶׁנֶּאֱמַר (שופטים ד, יז): וְסִיסְרָא נָס בְּרַגְלָיו אֶל אֹהֶל יָעֵל אֵשֶׁת חֶבֶר הַקֵּינִי, וּכְתִיב (שופטים א, טז): וּבְנֵי קֵינִי חֹתֵן משֶׁה, לְכָךְ נֶאֱמַר: וְאָח לְצָרָה יִוָּלֵד, לְפִי שֶׁאָהַב יִתְרוֹ לְמשֶׁה וְהָיָה לוֹ רֵעַ, לְכָךְ נַעֲשׂוּ בָּנָיו אַחִים לְיִשְׂרָאֵל בְּעֵת צָרָתָם וְהָרְגָה יָעֵל לְסִיסְרָא. וּבְשָׁעָה שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (שמות ג, י): וְעַתָּה לְכָה וְאֶשְׁלָחֲךָ אֶל פַּרְעֹה, אָמַר לוֹ רִבּוֹן הָעוֹלָם, אֵינִי יָכוֹל, מִפְּנֵי שֶׁקִּבְּלַנִּי יִתְרוֹ וּפָתַח לִי בֵּיתוֹ וַאֲנִי עִמּוֹ כְּבֵן, וּמִי שֶׁהוּא פּוֹתֵחַ פִּתְחוֹ לַחֲבֵרוֹ נַפְשׁוֹ חַיָּב לוֹ. וְכֵן אַתָּה מוֹצֵא בְּאֵלִיָּהוּ בְּשָׁעָה שֶׁהָלַךְ אֵצֶל צָרְפִית הָאַלְמָנָה מֵת בְּנָהּ, הִתְחִיל מִתְחַנֵּן וְאוֹמֵר (מלכים א יז, כ): הֲגַם עַל הָאַלְמָנָה אֲשֶׁר אֲנִי מִתְגוֹרֵר עִמָּהּ הֲרֵעוֹתָ לְהָמִית אֶת בְּנָהּ, וּכְתִיב (מלכים א יז, כב): וַיִּשְׁמַע ה' בְּקוֹל אֵלִיָּהוּ וַתָּשָׁב נֶפֶשׁ הַיֶּלֶד. וְלֹא עוֹד אֶלָּא שֶׁכָּל הַפּוֹתֵחַ פִּתְחוֹ לַחֲבֵרוֹ, חַיָּב בִּכְבוֹדוֹ יוֹתֵר מֵאָבִיו וּמֵאִמּוֹ. אַתָּה מוֹצֵא בְּעֵת שֶׁנִּלְקַח אֵלִיָּהוּ מֶאֱלִישָׁע וְזָכָה לִטֹּל פִּי שְׁנַיִם בְּרוּחוֹ, כְּמָה דְתֵימָא (מלכים א ב ב, ט): וִיהִי נָא פִּי שְׁנַיִם בְּרוּחֲךָ אֵלָי, הָיָה לוֹ לֵילֵךְ אֵצֶל אָבִיו וְאִמּוֹ לְהַחֲיוֹתָם כְּמוֹ שֶׁהֶחֱיָה בֶּן אַכְסַנְיָא שֶׁלוֹ. וְכֵן אֵלִיָּהוּ הָיָה לוֹ לְהַחֲיוֹת אֲבוֹתָיו כְּמוֹ בֶּן הַצָּרְפִית, אֶלָּא שֶׁמָּסַר נַפְשׁוֹ עַל אַכְסַנְיָא שֶׁלּוֹ. לְכָךְ אָמַר משֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא קִבְּלַנִי יִתְרוֹ וְנָהַג בִּי כָּבוֹד אֵינִי הוֹלֵךְ אֶלָּא בִּרְשׁוּתוֹ, לְכָךְ כְּתִיב: וַיֵּלֶךְ משֶׁה וַיָּשָׁב אֶל יֶתֶר חֹתְנוֹ.
Another interpretation: “Moses went” – that is what is written: “A friend loves at all times, and a brother is born for adversity” (Proverbs 17:17). Who is “a friend loves”? This is Yitro, who accepted Moses when he was fleeing from Pharaoh. From here you learn that one who accepts upon himself to perform a mitzva, that mitzva does not cease from his household. Yitro’s mitzva was that he accepted into his house a deliverer who fled from an enemy. From his house, one emerged who accepted an enemy who fled from a deliverer, and killed him. Who is that? Sisera, as it is stated: “Sisera fled on foot to the tent of Yael, wife of Ḥever the Kenite” (Judges 4:17), and it is written: “The children of the Kenite, father-in-law of Moses” (Judges 1:16). Therefore, it says: “A brother is born for adversity” – because Yitro loved Moses and was his friend, therefore his descendants became brethren to Israel in their time of trouble, and Yael killed Sisera.
When the Holy One blessed be He said to him: “Go now, and I will send you to Pharaoh” (Exodus 3:10), he said to Him: ‘Master of the world, I am not able to do so, because Yitro accepted me and opened his house to me and I am like a son to him. One who opens his door to another, [the latter] owes him his life.’ Likewise, you find regarding Elijah when he went to the widow from Tzarefat, her son died. He began pleading and saying: “Have You brought evil even upon the widow with whom I lodge, to kill her son?”3Due to Elijah’s debt of gratitude toward the widow, he risked his life on her behalf by praying impertinently for her son’s revival. Similarly, Moses risked his life for Yitro by not undertaking God’s mission without Yitro’s permission (Etz Yosef). (I Kings 17:20). And it is written: “The Lord heeded the voice of Elijah, and the soul of the child was restored” (I Kings 17:22).
Moreover, anyone who opens his door to another, [the latter] is obligated in his honor more than in the honor of his father and mother. You find that at the moment that Elijah was taken from Elisha, and [Elisha] was privileged to take a double portion of his spirit, as it is stated: “Please, let a double portion of your spirit be upon me” (II Kings 2:9), he should have gone to his father and mother and revived them as he did the son of his hostess.4See II Kings, chap. 4. Likewise, Elijah should have revived his ancestors, as he did the son of the [widow from] Tzarefat, but he risked his life [only] on behalf of his hostess. That is why Moses said before the Holy One blessed be He: ‘Yitro accepted me and treated me with respect; I will go only with his permission.’ Therefore, it is written: “Moses went and returned to Yeter his father-in-law.”
דָּבָר אַחֵר, וַיֵּלֶךְ משֶׁה, הֲדָא הוּא דִכְתִיב (איוב כג, יג): וְהוּא בְאֶחָד וּמִי יְשִׁיבֶנּוּ, דָּרַשׁ רַבִּי פִּנְחָס לְפִי שֶׁהוּא יָחִיד בְּעוֹלָם דָּן יְחִידִי לְכָל בָּאֵי עוֹלָם, וְאֵין לְהָשִׁיב עַל דְּבָרָיו [כמו שכתוב במדרש שיר השירים רבה]. וְרַבּוֹתֵינוּ אָמְרוּ: מַהוּ וְהוּא בְאֶחָד וּמִי יְשִׁיבֶנּוּ, מַה שֶּׁהוּא גּוֹזֵר גְּזֵרָה עַל הָאָדָם אֵין לְהָשִׁיב עַל דְּבָרָיו, כַּמָּה בִּקֵּשׁ בִּלְעָם לְקַלֵּל אֶת יִשְׂרָאֵל, וְעַל כָּרְחוֹ שֶׁלֹא בְטוֹבָתוֹ הָיָה מְבָרְכָן, שֶׁנֶּאֱמַר (במדבר כג, ח): מָה אֶקֹב לֹא קַבֹּה אֵל. כַּמָּה בִּקֵּשׁ יוֹנָה שֶׁלֹא לֵילֵךְ בִּשְׁלִיחוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (יונה א, ג): וַיֵּרֶד יָפוֹ וַיִּמְצָא אֳנִיָה בָּאָה תַרְשִׁישׁ, וְהָלַךְ בְּעַל כָּרְחוֹ, שֶׁנֶּאֱמַר (יונה ג, ג): וַיָּקָם יוֹנָה וַיֵּלֶךְ אֶל נִינְוֵה. כַּמָּה בִּקֵּשׁ יִרְמְיָה שֶׁלֹא לְהִתְנַבּאוֹת, וְנִתְנַבֵּא שֶׁלֹא בְּטוֹבָתוֹ, שֶׁנֶּאֱמַר (ירמיה א, ז): אַל תֹּאמַר נַעַר אָנֹכִי כִּי עַל כָּל אֲשֶׁר אֶשְׁלָחֲךָ תֵּלֵךְ. כַּמָּה סֵרַב משֶׁה שֶׁלֹא לֵילֵךְ בִּשְׁלִיחוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (שמות ד, יג): שְׁלַח נָא בְּיַד תִּשְׁלָח, וּלְבַסּוֹף הָלַךְ בְּעַל כָּרְחוֹ, שֶׁנֶּאֱמַר: וַיֵּלֶךְ משֶׁה וַיָּשָׁב אֶל יֶתֶר חֹתְנוֹ.
Another interpretation: “Moses went” – that is what is written: “He is one; who can respond to Him” (Job 23:13). Rabbi Pinḥas expounded: Because He is one in the world, He judges all mankind alone, and no one can overturn His wordsShir HaShirim Rabba, Parasha 1>. Our Rabbis said: What is “He is one; who can respond to Him”? Whatever He issues as a decree on a person, there is no overturning His words.
How much did Bilam seek to curse Israel, but against his will and against his best interests he would bless them, as it is stated: “How will I curse if God has not cursed?” (Numbers 23:8).
How much did Jonah seek not to go on the mission of the Holy One blessed be He, as it is stated: “He went down to Yafo, and found a ship going to Tarshish” (Jonah 1:3), and he went against his will, as it is stated: “Jonah arose and went to Nineveh” (Jonah 3:3).
How much did Jeremiah seek not to prophesy, and he prophesied against his best interests, as it is stated: “Do not say I am a lad, because to wherever I will send you, you shall go” (Jeremiah 1:7).
How much did Moses seek not to go on the mission of the Holy One blessed be He, as it is stated: “Send, please, by means of whom You will send” (Exodus 4:13), but ultimately, he went against his will, as it is stated: “Moses went and returned to Yeter his father-in-law.”5The phrase “Moses went” is not referring to his going to Yitro, as the word “went” would have been unnecessary. The verse is therefore alluding to the fact that although Moses did not go right away, ultimately it was impossible for him not to carry out his mission.
דָּבָר אַחֵר, וַיֵּלֶךְ משֶׁה, לֹא הָיָה צָרִיךְ לוֹמַר אֶלָּא וַיָּשָׁב משֶׁה, אֶלָּא אָמְרוּ רַבּוֹתֵינוּ בַּתְּחִלָּה הָלַךְ אֵצֶל פַּרְעֹה בִּשְׁלִיחוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְאַחַר כָּךְ: וַיָּשָׁב אֶל יֶתֶר חוֹתְנוֹ, שֶׁכָּךְ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, אִם יֹאמַר לְךָ יִתְרוֹ כְּלוּם מִן הַשְּׁבוּעָה, אֱמָר לוֹ בַּעַל הַשְּׁבוּעָה הִתִּיר אוֹתִי מִן נִדְרִי, לְכָךְ וַיֵּלֶךְ משֶׁה, וְאַחַר כָּךְ וַיָּשָׁב אֶל יֶתֶר חֹתְנוֹ. בְּנוֹ שֶׁל רַבִּי חִיָּא הַגָּדוֹל אָמַר לֹא הָלַךְ אֵצֶל פַּרְעֹה עַד שֶׁהִתִּיר לוֹ יִתְרוֹ אֶת נִדְרוֹ, וְאִם תֹּאמַר לָמָּה נֶאֱמַר: וַיֵּלֶךְ משֶׁה, לְהֵיכָן הָלַךְ, שֶׁהָלַךְ לִטֹּל אִשְׁתּוֹ וּבָנָיו. אָמַר לוֹ יִתְרוֹ לְהֵיכָן אַתָּה מוֹלִיכָן, אָמַר לוֹ לְמִצְרַיִם. אָמַר לוֹ אוֹתָם שֶׁהֵם בְּמִצְרַיִם מְבַקְּשִׁין לָצֵאת וְאַתְּ מוֹלִיכָן. אָמַר לוֹ לְמָחָר הֵן עֲתִידִין לָצֵאת וְלַעֲמֹד עַל הַר סִינַי לִשְׁמֹעַ מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ, וּבָנַי לֹא יִשְׁמְעוּ כְּמוֹ הֵם, מִיָּד וַיֹּאמֶר יִתְרוֹ לְמשֶׁה לֵךְ לְשָׁלוֹם, אָמַר לוֹ לֵךְ לְשָׁלוֹם וְתִכָּנֵס לְשָׁלוֹם וְתָבוֹא לְשָׁלוֹם.
Another interpretation: “Moses went” – it was necessary to say only: “Moses returned.” Rather, our Rabbis said: Initially, he went to Pharaoh on the mission of the Holy One blessed be He, and then: “He returned to Yeter his father-in-law.” This is what the Holy One blessed be He said to him: ‘If Yitro will say anything to you about the oath, say to him: The Master of the oath6God, in whose name the oath was taken (Etz Yosef). absolved me of my vow.’ Therefore, “Moses went,” and then: “He returned to Yeter his father-in-law.”
The son of Rabbi Ḥiyya the Great said: He did not go to Pharaoh until Yitro annulled his vow. If you say, why is it stated: “Moses went”? Where did he go? He went to take his wife and sons. Yitro said to him: ‘Where are you leading them?’ He said to him: ‘To Egypt.’ He said to him: ‘Those who are in Egypt are seeking to leave, and you are leading them there?’ He said to him: ‘Tomorrow they are destined to leave and to stand at Mount Sinai and hear from the mouth of the Holy One blessed be He: “I am the Lord, Your God” (Exodus 20:2). Will my sons not hear it like them?’ Immediately, “Yitro said to Moses: Go in peace.” He said to him: ‘Go in peace, enter in peace, and come in peace.’