(Exodus 18:1) "And Yithro heard": What did he hear that caused him to come (and join Israel)? The war with Amalek, which is juxtaposed with this section. These are the words of R. Yehoshua. He heard of the (prospective) giving of the Torah and he came. For when the Torah was to be given to Israel, all the kings of the earth shook in their palaces, viz. (Psalms 29:9) "and (each king) in his palace accorded glory" (to the L–rd). At that time, all the kings of the nations convened with the wicked Bilam and said to him: Is it possible that He is going to do to us as He did to the generation of the flood? He replied: Fools that you are! The Holy One Blessed be He already swore to Noach that he would not bring (another) flood to the world, viz. (Isaiah 54:9) "For this to Me is like the waters of Noach, of which I swore that the waters of Noach would no more pass over the earth." They: Perhaps he will not bring a flood of water, but He will bring a flood of fire? Bilam: He will bring neither a flood of fire nor a flood of water, but the Holy One Blessed be He is giving Torah to His people and to His loved ones, viz. (Psalms, Ibid. 10) "the L–rd will give strength ("oz" = Torah) to His people." When all of them heard this from his mouth, they all responded (Ibid.) "May the L–rd bless His people with peace," and they turned and went, each to his place.
R. Eliezer says: Yithro heard the splitting of the sea and came (to join Israel). For the splitting of the sea was heard from one end of the world to the other, viz. (Joshua 5:1) "And it was, when all the kings of the Emori heard, etc." And thus did Rachav the harlot say to the messengers of Joshua (Ibid. 2:10-11) "For we heard how the L–rd dried up the waters of the Red Sea before you when you went out of Egypt … and when we heard, our hearts melted, and no spirit was left in a man before you."
They said: Rachav the harlot was ten years old when Israel left Egypt, and all forty years that Israel was in the desert, she plied her trade. At the end of fifty years, she converted, saying: L–rd of the universe, I have sinned in three areas: niddah, challah, and candle lighting. Forgive me by virtue of three things: the rope, the window, and the wall, viz. (Ibid. 15) "And she let them down by a rope through the window, for her house was on the side of the wall, and she lived within the wall."...
"And Yithro heard": Yithro had seven names: Yether, Yithro, Chovav, Reuel, Chever, Putiel, Keni. Yether — he added (yiter) a section in the Torah; Yithro — he was "abundant" (yiter) in good deeds. Chovav — he was beloved (chovev) by the L–rd. Reuel — he was a "friend" (rea) to the L–rd. Chever — he was a "companion" (chaver) to the L–rd. Putiel — he "weaned himself" (niftar) from idolatry. Keni — he was zealous (kinei) for Heaven and he acquired (kanah) Torah.
Variantly: "And Yithro heard": In the beginning, he was called "Yether," viz. (Exodus 4:18) "And Moses went and he returned to Yether, his father-in-law," and when he "added" good deeds (to himself), a letter (vav) was added to his name.
And thus do you find with Avraham. In the beginning he was called "Avram," and when he "added" good deeds, a letter (heh) was added to his name and he was called "Avraham."
And thus do you find with Sarah. In the beginning she was called "Sarai," and when she "added" good deeds, a "great" letter (heh) was added to her name and she was called "Sarah."
And there are others whose name was diminished, e.g., Efron. In the beginning he was called "Efron," but when he took the money from Abraham, a letter was dropped from his name, viz. (Genesis 23:16) "and Abraham hearkened to Efron," "and Abraham gave the money to Efron."
And thus do you find with Yonadav. In the beginning he was called "Yehonadav," but after "that deed" a letter was dropped from his name and he was called "Yonadav," as it is written (II Chronicles 20:37) "When you befriended Achazyahu, etc." — whence the sages ruled: Let one not befriend an evildoer, even to draw him close to Torah.
(Exodus 18:1) "the Cohein of Midian": R. Yehoshua says: He was a priest, as in (Judges 18:30) "And Jonathan the son of Gershom the son of Menasheh — he and his sons — were Cohanim (for idolatry) to the tribe of Dan until the day the land was exiled." R. Elazar Hamodai says: He (Yithro) was an officer, as in (II Samuel 8:18) "And the sons of David were Cohanim."
"the father-in-law of Moses": In the beginning, Moses prided himself in his father-in-law, viz. (Exodus 4:18) "And Moses went and he returned to Yether, his father-in-law." Now, his father-in-law prided himself in him. When asked "Who are you?" he replied "I am Moses' father-in-law."
"all that G–d had done with Moses and with Israel, His people": Moses is equated with Israel, and Israel with Moses; the master, with the disciple, and the disciple with the master.
"that the L–rd had taken Israel out of Egypt": We are hereby apprised that the exodus from Egypt is over and against all the miracles and acts of might that the Holy One Blessed be He wrought for Israel.
"And Yithro, Moses' father-in-law, took Tzipporah, Moses' wife, after she had been sent": R. Yehoshua says: after she had parted from him with a divorce (a "get"). It is written here "sending," and elsewhere (Devarim 24:1) "sending." Just as there, with a get, so, here, with a get.
R. Elazar says: after she parted from him with a ma'amar (i.e., by word of mouth). For when the L–rd said to Moses: Go and take My people, the children of Israel, out of Egypt, viz. (Exodus 3:10) "Go and I will send you to Pharaoh, etc.", he took his wife and his two sons and brought them to Egypt, as it is written (Ibid. 4:20) "and Moses took his wife and his sons, and he rode them on the ass, and he returned to the land of Egypt." At that time He said to Aaron: Go to meet Moses. He went out to meet him and embraced him and kissed him. Aaron: Moses, where were you all these years? Moses: In Midian. Aaron: Who are these women and little ones with you? Moses: My wife and my sons. Aaron: Where are you taking them? Moses: To Egypt. Aaron: We are afflicted with the first ones, and now shall we be afflicted with these, too? At that time he said to Tzipporah: Go to your father's house. At that time she went to her father's house, taking her two sons — wherefore, "after she had been sent."
R. Elazar Homadai says: in a land of foreign (gods, i.e., idolatry). Moses said: Since the whole world serves idolatry, I will serve Him who spoke and brought the (whole) world into being. For when Moses said to Yithro, Give me your daughter Tzipporah as a wife, Yithro answered, If you do what I ask of you, I will give her to you as a wife. Moses: What do you ask? Yithro: Your first son must serve idolatry. Thenceforward, they may serve (G–d) in heaven. Moses accepted. Yithro: Swear. And he swore, as it is written (Exodus 2:21) "Vayoel Moses, etc.", this being an expression for swearing, as in (I Samuel 14:24) "Vayoel Saul the people" (in context: "And Saul beswore the people.") And it is written (II Kings 5:3) "Hoel (in context: "Swear") and take two talents, etc." Therefore, the angel came forward to kill Moses (viz. Exodus 4:24), whereupon (Ibid. 25) "Tzipporah took a flint and cut off the foreskin of her son … (26) "And he (the angel) let go of him."
R. Elazar b. Azaryah says: Repulsive is the foreskin, by which the wicked are demeaned, viz. (Jeremiah 9:25) "for all the nations are uncircumcised, and all the house of Israel is uncircumcised of heart."
Rebbi says: Great is circumcision, all of Moses' merits not standing for him in his duress. When the L–rd told him "Take out My people, the children of Israel from the land of Egypt," because he was lax for a short time in (the) circumcision (of his son), the angel sought to kill him, viz. (Exodus 4:24) "and he was on the way in the lodging, etc."
R. Yossi says: G–d forbid that tzaddikim should be lax in circumcision for even a short while, but Moses expounded: Shall he circumcise (his son) and journey (to Egypt) — that would involve a risk of life (for the child.) Shall he wait and circumcise — the L–rd has said to him: "Go and take My people Israel out of Egypt." But (his lapse was that) he preoccupied himself with his lodging before circumcising, wherefore the L–rd sought to kill him, viz.: "And he was on the way in the lodging, etc." R. Shimon b. Gamliel says: The angel did not seek to kill Moses, but the child, viz. (Ibid. 25) "for you are a groom of blood to me." Who is called a "groom" (in this context), the child or Moses? The child.
(Exodus 18:4) "and the name of the second, 'Eliezer,' for (Moses said: 'The G–d of (Elokei) my father was my help (ezri), and He saved me from the 'sword of Pharaoh.'" R. Yehoshua says: When did the L–rd save him? When Dathan said to him (Ibid. 2:14) "Who made you a man, an officer and a judge over us, etc.?" and when Pharaoh heard of it, he said: "Seize Moses and bring him up to the (decapitation) block!" When they placed the knife on his neck, an angel descended in the guise of Moses, at which they seized the angel and let go of Moses,
at which the L–rd rendered them groups of mutes, deaf ones, and blind ones. They said to the mutes: Where is Moses? But they could not speak. To the deaf, but they could not hear. To the blind, but they could not see, as it is written (Ibid. 4:11) "Who made a mouth for man, or who makes one mute or deaf or seeing or blind?" Thus, "for the G–d of my father was my help."
(Exodus 18:5) "and Yithro, Moses' father-in-law, and his sons and his wife came to Moses": Now is it not already written (Ibid. 6) "and your wife and her two sons with her"? — I might think that these were her sons from another. It is, therefore, written "and his sons and his wife came to Moses": They were Moses' sons and not another's.
(Ibid. 6) "And he said to Moses: I, your father-in-law, Yithro, am coming to you; and your wife and her two sons with her": R. Yehoshua says: He wrote this to him in a letter.
R. Elazar Hamodai says: He sent it by messenger, writing therein: Do it for me; and if not for me, then come out for your wife. And if not, do it for her sons.
R. Eliezer says: The Holy One Blessed be He said to Moses: I am the one who spoke and brought the world into being. I am the one who draws near and not the one who distances, viz. (Jeremiah 23:23) "Am I only a G–d from near, says the L–rd, and not a G–d from far?" I am the one who drew Yithro near and did not distance him. You, too, when a man comes to you to be converted, he does so only for the sake of Heaven. You, too, draw him near and do not distance him. From here we learn that a man should distance with the left hand and draw near with the right, and not do as Elisha did to Gechazi, rejecting him with both hands.
(Exodus 18:7) "And Moses went out to his father-in-law": They said: There went out (also) Aaron, Nadav, and Avihu and seventy of the elders of Israel, followed by all of Israel. Other say: Even the Shechinah went out with them.
"and he bowed down to him and he kissed him": I would not know who bowed down to whom or who kissed whom, were it not written (Ibid.) "And they greeted, a man, his neighbor, in peace." Who is called "a man"? Moses, as it is written (Numbers 12:3) "And the man, Moses, was exceedingly humble." It was Moses, then, who bowed down to his father-in-law and kissed him. From here they ruled that a man should be solicitous of the honor his father-in-law. "and they came into the tent": the house of study.
(Ibid. 8) "And Moses related to his father-in-law: to appeal to his feelings, to draw him near to Torah. "all that the L–rd did": in the exodus from Egypt. "all the ordeals that they had undergone": at the Red Sea. "on the way": the war with Amalek. "and the L–rd had rescued them": from everything.
(Ibid. 9) "And Yithro rejoiced over all the good": R. Yehoshua says: Scripture speaks of the good of the manna. They said to him: In this manna that the L–rd has given us we savor the taste of the loaf, of flesh, of fish, of hoppers, of all the delicacies in the world, it being written "good," "the good," "all the good," "over all the good."
R. Elazar Hamodai says: Scripture speaks of the good of the well. They said to him: In the well that the L–rd has given us we savor the taste of old wine, of new wine, of milk, of honey, of all the sweets in the world, it being written "good," "the good," "all the good," "over all the good."
R. Eliezer says: Scripture speaks of the good of Eretz Yisrael. They said to him: The L–rd is destined to give us six good "measures": Eretz Yisrael, the world to come, the kingdom of the House of David, the new world, the (institution of) the Kehunah and that of the Leviyah, it being written "good," "the good," "all the good," "over (adding three to the first three) all the good."
(18:10) "And Yithro said: 'Blessed is the L–rd'": R. Pappis said: Scripture speaks to the discredit of Israel, six hundred thousand men having been there and not one of them having stood up to bless the L–rd until Yithro came and did so, viz. "And Yithro said: Blessed is the L–rd, who rescued you, etc."
"from the hand of Egypt and from the hand of Pharaoh": from the great serpent, viz. (Ezekiel 29:3) "the great serpent sprawling in its Nile, who said 'Mine is the Nile and I have made it for myself.'" "from under the hand of Egypt": from under subjugation to Egypt.
(Ibid. 11) "Now I know that greater is the L–rd than all the gods": Until now he had not conceded anything to Him. "that the L–rd is greater": They said: In the beginning there was no slave that could escape from Egypt, it being entirely sealed off, and now He has taken six hundred thousand men out of Egypt!
"than all the gods": They said: There was no idolatry in the world that Yithro did not come across and did not worship, viz.: "than all the gods. And Na'aman was even more conceding in this regard than he, viz. (II Kings 5:15) "Now I know that there is no G–d in all the land, but only in Israel." And thus, Rachav the harlot (Joshua 2:11) "for the L–rd your G–d is the G–d in the heavens above and on the earth below."
(Exodus 18:12) "And Yithro, Moses' father-in-law took a burnt-offering and peace-offerings (for sacrifice) to G–d.": Scripture registers wonder here: A man who had worshipped idolatry and who had poured libations and bowed down to idolatry now brings a burnt-offering and sacrifices to G–d!
"and Aaron and all the elders of Israel came to eat bread with Moses' father-in-law before G–d": And where did Moses go? Did he not go out to him in the beginning? viz. (Ibid. 3) "and Moses went out to his father-in-law." We are hereby apprised that he stood and waited upon them. Whence did he learn (to do this)? From our father Abraham.
They said: This thing was expounded by R. Tzaddok, viz.: When R. Gamliel made a feast for the sages, all the sages of Israel were seated before him and R. Gamliel arose and served them, whereupon they said: We are not worthy of this. At this, R. Yehoshua said to them: Let him serve us. We find one greater than R. Gamliel who served men. They: Who? R. Yehoshua: Our father Abraham, the greatest in the world, who served ministering angels thinking them to be Arab idolators. How much more so (should this be done by) R. Gamliel, serving sages, students of Torah!
At this, R. Yitzchak said: We find one greater than R. Gamliel and than Abraham, who served men. They: Who? R. Gamliel: The Shechinah, who at all times supplies food for all who enter the world in accordance with their needs, and sates all living things with good will. And not only men who are worthy and tzaddikim, but even evildoers, idolators! How much more so should R. Gamliel pay attendance upon sages and Torah scholars!
"And Aaron and all the elders of Israel": Why "before G–d"? We are hereby apprised that all who pay attendance upon sages are accounted as paying attendance upon the Shechinah.
(שמות יח,א) ["וַיִּשְׁמַע יִתְרוֹ כֹהֵן מִדְיָן חֹתֵן מֹשֶׁה אֵת כָּל אֲשֶׁר עָשָׂה אֱלֹהִים לְמֹשֶׁה וּלְיִשְׂרָאֵל עַמּוֹ כִּי הוֹצִיא יי אֶת יִשְׂרָאֵל מִמִּצְרָיִם."] "וַיִּשְׁמַע יִתְרוֹ". מַה שְּׁמוּעָה שָׁמַע וּבָא? רַבִּי יְהוֹשֻׁעַ אוֹמֵר: בְּשָׁעָה שֶׁנִּתְּנָה תוֹרָה לְיִשְׂרָאֵל, זָעוּ כָל מַלְכֵי תֵּבֵל בְּהֵיכְלֵיהֶם, שֶׁנֶּאֱמַר: (תהלים כט,ט) "וּבְהֵיכָלוֹ, כֻּלּוֹ אֹמֵר כָּבוֹד." בְּאוֹתָהּ שָׁעָה, נִתְכַּנּסוּ כָּל אֻמּוֹת הָעוֹלָם, וּבָאוּ אֵצֶל בִּלְעָם. אָמְרוּ לוֹ: בִּלְעָם! שֶׁמָּא הַמָּקוֹם עוֹשֶׂה לָנוּ כְּמוֹ שֶׁעָשָׂה לְדוֹר הַמַּבּוּל? שֶׁנֶּאֱמַר: (תהלים כט,י) "יי לַמַּבּוּל יָשָׁב, וַיֵּשֶׁב יי מֶלֶךְ לְעוֹלָם". אָמַר לָהֶם: שׁוֹטִים שֶׁבָּעוֹלָם! כְּבַר נִשְׁבַּע הַמָּקוֹם שֶׁאֵינוֹ מֵבִיא מַבּוּל לְעוֹלָם, שֶׁנֶּאֱמַר: (ישעיה נד,ט) "כִּי מֵי נֹחַ זֹאת לִי, אֲשֶׁר נִשְׁבַּעְתִּי מֵעֲבֹר מֵי נֹחַ עוֹד עַל הָאָרֶץ". אָמְרוּ לוֹ: מַבּוּל שֶׁלְּמַיִם אֵינוֹ מֵבִיא, אֲבָל מַבּוּל שֶׁלְּאֵשׁ מֵבִיא! אָמַר לָהֶם: אֵינוֹ מֵבִיא לֹא מַבּוּל שֶׁלְּמַיִם וְלֹא מַבּוּל שֶׁלְּאֵשׁ, אֶלָּא תּוֹרָה נוֹתֵן לְעַמּוֹ, שֶׁנֶּאֱמַר: (תהלים כט,יא) "יי עֹז לְעַמּוֹ יִתֵּן". כֵּיוָן שֶׁשָּׁמְעוּ מִפִּיו הַדָּבָר הַזֶּה, פָּנוּ כֻלָּם וְהָלְכוּ לָהֶם אִישׁ אִישׁ לִמְקוֹמוֹ.
(Exodus 18:1) "And Yithro heard": What did he hear that caused him to come (and join Israel)? The war with Amalek, which is juxtaposed with this section. These are the words of R. Yehoshua. He heard of the (prospective) giving of the Torah and he came. For when the Torah was to be given to Israel, all the kings of the earth shook in their palaces, viz. (Psalms 29:9) "and (each king) in his palace accorded glory" (to the L–rd). At that time, all the kings of the nations convened with the wicked Bilam and said to him: Is it possible that He is going to do to us as He did to the generation of the flood? He replied: Fools that you are! The Holy One Blessed be He already swore to Noach that he would not bring (another) flood to the world, viz. (Isaiah 54:9) "For this to Me is like the waters of Noach, of which I swore that the waters of Noach would no more pass over the earth." They: Perhaps he will not bring a flood of water, but He will bring a flood of fire? Bilam: He will bring neither a flood of fire nor a flood of water, but the Holy One Blessed be He is giving Torah to His people and to His loved ones, viz. (Psalms, Ibid. 10) "the L–rd will give strength ("oz" = Torah) to His people." When all of them heard this from his mouth, they all responded (Ibid.) "May the L–rd bless His people with peace," and they turned and went, each to his place.
רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: קְרִיעַת יַם סוּף שָׁמַע וּבָא, שֶׁבְּשָׁעָה שֶׁנִּקְרַע יַם סוּף לְיִשְׂרָאֵל, שָׁמְעוּ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, שֶׁנֶּאֱמַר: (יהושע ה,א) "וַיְהִי כִשְׁמֹעַ כָּל מַלְכֵי הָאֱמֹרִי", וְכֵן רָחָב אוֹמֶרֶת לִשְלוּחֵי יְהוֹשֻׁעַ: (יהושע ב,י-יא) "כִּי שָׁמַעְנוּ אֵת אֲשֶׁר הוֹבִישׁ יי אֶת מֵי יַם סוּף מִפְּנֵיכֶם בְּצֵאתְכֶם מִמִּצְרָיִם, וַאֲשֶׁר עֲשִׂיתֶם לִשְׁנֵי מַלְכֵי הָאֱמֹרִי אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן, לְסִיחֹן וּלְעוֹג, אֲשֶׁר הֶחֱרַמְתֶּם אוֹתָם. וַנִּשְׁמַע, וַיִּמַּס לְבָבֵנוּ, וְלֹא קָמָה עוֹד רוּחַ בְּאִישׁ מִפְּנֵיכֶם".
R. Eliezer says: Yithro heard the splitting of the sea and came (to join Israel). For the splitting of the sea was heard from one end of the world to the other, viz. (Joshua 5:1) "And it was, when all the kings of the Emori heard, etc." And thus did Rachav the harlot say to the messengers of Joshua (Ibid. 2:10-11) "For we heard how the L–rd dried up the waters of the Red Sea before you when you went out of Egypt … and when we heard, our hearts melted, and no spirit was left in a man before you."
אָמְרוּ: בַּת עֶשֶׂר שָׁנִים הָיַת, כְּשֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם, וְכָל אוֹתָן אַרְבָּעִים שָׁנָה שֶׁהָיוּ יִשְׂרָאֵל בַּמִּדְבָּר, זִנְּתָה. לְסוֹף חֲמִשִּׁים שָׁנָה, נִתְגַּיְּרָה, וְהִיא אוֹמֶרֶת לִפְנֵי הַקֹּדֶשׁ: רִבּוֹנוֹ שֶׁלָּעוֹלָם! בִּשְׁלֹשָׁה דְבָרִים חָטָאתִי, וּבִשְׁלֹשָׁה יִמָּחֵל לִי: בַּחֶבֶל, בַּחַלּוֹן, וּבַחוֹמָה, שֶׁנֶּאֱמַר: (יהושע ב,טו) "וַתּוֹרִדֵם בַּחֶבֶל בְּעַד הַחַלּוֹן, כִּי בֵיתָהּ בְּקִיר הַחוֹמָה, וּבַחוֹמָה הִיא יוֹשָׁבֶת."
They said: Rachav the harlot was ten years old when Israel left Egypt, and all forty years that Israel was in the desert, she plied her trade. At the end of fifty years, she converted, saying: L–rd of the universe, I have sinned in three areas: niddah, challah, and candle lighting. Forgive me by virtue of three things: the rope, the window, and the wall, viz. (Ibid. 15) "And she let them down by a rope through the window, for her house was on the side of the wall, and she lived within the wall."...
"וַיִּשְׁמַע יִתְרוֹ". שִׁבְעָה שֵׁמוֹת נִקְרְאוּ לוֹ: יֶתֶר, יִתְרוֹ, חֶבֶר, חֹבָב, בֶּן רְעוּאֵל, פּוּטִיאֵל, קֵנִי. יֶתֶר, שֶׁהוֹתִיר פָּרָשָׁה אַחַת בַּתּוֹרָה. יִתְרוֹ, שֶׁהוֹתִיר בְּמַעֲשִׂים טוֹבִים. חֶבֶר, שֶׁנִּתְחַבַּר לַמָּקוֹם. חֹבָב, שֶׁהָיָה חָבִיב לַמָּקוֹם. בֶּן רְעוּאֵל, שֶׁהָיָה כְרֵעַ לַמָּקוֹם. פּוּטִיאֵל, שֶׁנִּפְטַר מֵעֲבוֹדָה זָרָה. קֵנִי, שֶׁקִּנָּא לַשָּׁמַיִם, וְקִנָּה לוֹ אֶת הַתּוֹרָה.
"And Yithro heard": Yithro had seven names: Yether, Yithro, Chovav, Reuel, Chever, Putiel, Keni. Yether — he added (yiter) a section in the Torah; Yithro — he was "abundant" (yiter) in good deeds. Chovav — he was beloved (chovev) by the L–rd. Reuel — he was a "friend" (rea) to the L–rd. Chever — he was a "companion" (chaver) to the L–rd. Putiel — he "weaned himself" (niftar) from idolatry. Keni — he was zealous (kinei) for Heaven and he acquired (kanah) Torah.
דָּבָר אַחֵר: "וַיִּשְׁמַע יִתְרוֹ". מִתְּחִלָּה לֹא הָיוּ קוֹרִין אוֹתוֹ אֶלָּא יֶתֶר, שֶׁנֶּאֱמַר: (שמות ד,יח) "וַיֵּלֶךְ מֹשֶׁה וַיָּשָׁב אֶל יֶתֶר חֹתְנוֹ", וּכְשֶׁעָשָׂה מַעֲשִׂים טוֹבִים, הוֹסִיפוּ לוֹ אוֹת אַחַת וְנִקְרָא יִתְרוֹ.
Variantly: "And Yithro heard": In the beginning, he was called "Yether," viz. (Exodus 4:18) "And Moses went and he returned to Yether, his father-in-law," and when he "added" good deeds (to himself), a letter (vav) was added to his name.
וְכֵן אַתְּ מוֹצֵא בְּאַבְרָהָם, שֶׁמִּתְּחִלָּה לֹא הָיוּ קוֹרִין אוֹתוֹ אֶלָּא אַבְרָם, וּכְשֶׁעָשָׂה מַעֲשִׂים טוֹבִים, הוֹסִיפוּ לוֹ אוֹת אַחַת וְנִקְרָא אַבְרָהָם.
And thus do you find with Avraham. In the beginning he was called "Avram," and when he "added" good deeds, a letter (heh) was added to his name and he was called "Avraham."
וְכֵן אַתְּ מוֹצֵא בְּשָׂרָה, שֶׁמִּתְּחִלָּה הָיוּ קוֹרִין אוֹתָהּ שָׂרַי, וּכְשֶׁעָשְׂתָה מַעֲשִׂים טוֹבִים, הוֹסִיפוּ לָהּ אוֹת אַחַת, וְנִקְרֵאת שָׂרָה.
And thus do you find with Sarah. In the beginning she was called "Sarai," and when she "added" good deeds, a "great" letter (heh) was added to her name and she was called "Sarah."
וְכֵן אַתְּ מוֹצֵא בִּיהוֹשֻׁעַ, שֶׁמִּתְּחִלָּה הָיוּ קוֹרִין אוֹתוֹ הוֹשֵׁעַ, וּכְשֶׁעָשָׂה מַעֲשִׂים טוֹבִים, הוֹסִיפוּ לוֹ אוֹת אַחַת וְנִקְרָא יְהוֹשֻׁעַ, שֶׁנֶּאֱמַר: (במדבר יג,טו) "וַיִּקְרָא מֹשֶׁה לְהוֹשֵׁעַ בִּן נוּן יְהוֹשֻׁעַ."
And thus do you find with Yehoshua, viz. (Numbers 13:16) "And Moses called Hoshea the son of Nun Yehoshua."
וְיֵשׁ שֶׁמָּנְעוּ מֵהֶן. יֵשׁ לָךְ לְלַמֵּד מֵעֶפְרוֹן, שֶׁמִּתְּחִלָּה הָיוּ קוֹרִין אוֹתוֹ עֶפְרוֹן, וּכְשֶׁנִּשְׁקַל דָּמָהּ שֶׁלְּאֶרֶץ יִשְׂרָאֵל מִיַּד אַבְרָהָם, מָנְעוּ מִמֶּנּוּ אוֹת אַחַת, שֶׁנֶּאֱמַר: (בראשית כג,טז) "וַיִּשְׁמַע אַבְרָהָם אֶל עֶפְרוֹן, וַיִּשְׁקֹל אַבְרָהָם לְעֶפְרֹן אֶת הַכֶּסֶף".
And there are others whose name was diminished, e.g., Efron. In the beginning he was called "Efron," but when he took the money from Abraham, a letter was dropped from his name, viz. (Genesis 23:16) "and Abraham hearkened to Efron," "and Abraham gave the money to Efron."
וְכֵן אַתְּ מוֹצֵא בְּיוֹנָדָב, שֶׁמִּתְּחִלָּה הָיוּ קוֹרִין אוֹתוֹ יְהוֹנָדָב, וּכְשֶׁבָּא לְאוֹתוֹ מַעֲשֶׂה, מָנְעוּ מִמֶּנּוּ אוֹת אַחַת וְנִקְרָא יוֹנָדָב, שֶׁנֶּאֱמַר: (דברי הימים ב כ,לז) "כְּהִתְחַבֶּרְךָ עִם אֲחַזְיָהוּ, פָּרַץ יי אֶת מַעֲשֶׂיךָ". מִכָּן אָמְרוּ חֲכָמִים: אֶל יִתְחַבַּר אָדָם לָרָשָׁע, אֲפִלּוּ לְקָרְבוֹ לַתּוֹרָה.
And thus do you find with Yonadav. In the beginning he was called "Yehonadav," but after "that deed" a letter was dropped from his name and he was called "Yonadav," as it is written (II Chronicles 20:37) "When you befriended Achazyahu, etc." — whence the sages ruled: Let one not befriend an evildoer, even to draw him close to Torah.
"כֹהֵן מִדְיָן". רַבִּי יְהוֹשֻׁעַ אוֹמֵר: כֹּמֶר הָיָה. כָּעִנְיָן שֶׁנֶּאֱמַר: (שופטים יח,ל) "וִיהוֹנָתָן בֶּן גֵּרְשֹׁם בֶּן מְנַשֶּׁה הוּא וּבָנָיו הָיוּ כֹהֲנִים לְשֵׁבֶט הַדָּנִי, עַד יוֹם גְּלוֹת הָאָרֶץ." רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: שָׂר הָיָה. כָּעִנְיָן שֶׁנֶּאֱמַר: (שמואל ב ח,יח) "וּבְנֵי דָוִד כֹּהֲנִים הָיוּ."
(Exodus 18:1) "the Cohein of Midian": R. Yehoshua says: He was a priest, as in (Judges 18:30) "And Jonathan the son of Gershom the son of Menasheh — he and his sons — were Cohanim (for idolatry) to the tribe of Dan until the day the land was exiled." R. Elazar Hamodai says: He (Yithro) was an officer, as in (II Samuel 8:18) "And the sons of David were Cohanim."
"חֹתֵן מֹשֶׁה". מִתְּחִלָּה הָיָה מֹשֶׁה מִתְכַּבֵּד בְּחָמִיו, שֶׁנֶּאֱמַר: (שמות ד,יח) "וַיֵּלֶךְ מֹשֶׁה וַיָּשָׁב אֶל יֶתֶר חֹתְנוֹ". עַכְשָׁו חָמִיו מִתְכַּבֵּד בּוֹ: אָמְרוּ לוֹ: מַה טִּיבָךְ? אָמַר לָהֶם: אֲנִי חוֹתֵן מֹשֶׁה!
"the father-in-law of Moses": In the beginning, Moses prided himself in his father-in-law, viz. (Exodus 4:18) "And Moses went and he returned to Yether, his father-in-law." Now, his father-in-law prided himself in him. When asked "Who are you?" he replied "I am Moses' father-in-law."
"אֵת כָּל אֲשֶׁר עָשָׂה אֱלֹהִים לְמֹשֶׁה וּלְיִשְׂרָאֵל עַמּוֹ", שָׁקוּל מֹשֶׁה כְיִשְׂרָאֵל, וְיִשְׂרָאֵל כְּמֹשֶׁה. שָׁקוּל הָרַב כַּתַּלְמִיד, וְשָׁקוּל הַתַּלְמִיד כְּנֶגֶד הָרַב.
"all that G–d had done with Moses and with Israel, His people": Moses is equated with Israel, and Israel with Moses; the master, with the disciple, and the disciple with the master.
"כִּי הוֹצִיא יי אֶת יִשְׂרָאֵל מִמִּצְרָיִם." מַגִּיד שֶׁשְּׁקוּלָה יְצִיאַת מִצְרַיִם, כְּנֶגֶד כָּל נִסִּים וּגְבוּרוֹת שֶׁעָשָׂה הַקֹּדֶשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל.
"that the L–rd had taken Israel out of Egypt": We are hereby apprised that the exodus from Egypt is over and against all the miracles and acts of might that the Holy One Blessed be He wrought for Israel.
(שמות יח,ב) "וַיִּקַּח יִתְרוֹ חֹתֵן מֹשֶׁה אֶת צִפֹּרָה אֵשֶׁת מֹשֶׁה, אַחַר שִׁלּוּחֶיהָ." רַבִּי יְהוֹשֻׁעַ אוֹמֵר: מֵאַחַר שֶׁנִּפְטְרָה מִמֶּנּוּ בְּגֵט.*מֵאַחַר שֶׁנִּפְטְרָה מִמֶּנּוּ: אחרי שנפרדה ממנו. נֶאֱמַר כָּן 'שִׁלּוּחַ' וְנֶאֱמַר לְהַלָּן 'שִׁלּוּחַ'. מַה שִּׁלּוּחַ הָאָמוּר לְהַלָּן, גֵּט, אַף שִׁלּוּחַ הָאָמוּר כָּן גֵּט.
"And Yithro, Moses' father-in-law, took Tzipporah, Moses' wife, after she had been sent": R. Yehoshua says: after she had parted from him with a divorce (a "get"). It is written here "sending," and elsewhere (Devarim 24:1) "sending." Just as there, with a get, so, here, with a get.
רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: מֵאַחַר שֶׁפְּטָרָהּ מִמֶּנּוּ בְּמַאֲמָר.*מֵאַחַר שֶׁפְּטָרָהּ מִמֶּנּוּ בְּמַאֲמָר: אחרי שגירש אותה באמירה ולא בגט. שֶׁבְּשָׁעָה שֶׁאָמַר הַמָּקוֹם לְמֹשֶׁה: לֵךְ וְהוֹצֵא אֶת עַמִּי בְנֵי יִשְׂרָאֵל מִמִּצְרַיִם! שֶׁנֶּאֱמַר: (שמות ג,י) "וְעַתָּה לְכָה וְאֶשְׁלָחֲךָ אֶל פַּרְעֹה", בָּא וְנָטַל אִשְׁתּוֹ וּשְׁנֵי בָנָיו, שֶׁנֶּאֱמַר: (שמות ד,כ) "וַיִּקַּח מֹשֶׁה אֶת אִשְׁתּוֹ וְאֶת בָּנָיו, וַיַּרְכִּבֵם עַל הַחֲמֹר, וַיָּשָׁב אַרְצָה מִצְרָיִם". בְּאוֹתָהּ שָׁעָה נֶאֱמַר לְאַהֲרֹן: (שמות ד,כז) "לֵךְ לִקְרַאת מֹשֶׁה הַמִּדְבָּרָה! וַיֵּלֶךְ וַיִּפְגְּשֵׁהוּ בְּהַר הָאֱלֹהִים, וַיִּשַּׁק לוֹ." יָצָא לִקְרַאת מֹשֶׁה וְחִבְּקוֹ וּנְשָׁקוֹ. אָמַר לוֹ: אָחִי מֹשֶׁה! הֵיכָן הָיִיתָ כָּל הַשָּׁנִים הַלָּלוּ? אָמַר לוֹ: בְּמִדְיָן. אָמַר לוֹ: וּמַה טַּף וְנָשִׁים אֵלּוּ עִמָּךְ? אָמַר לוֹ: אִשְׁתִּי וּבָנַי. אָמַר לוֹ: וּלְהֵיכָן אַתְּ מוֹלִיכָן? אָמַר לוֹ: לְמִצְרַיִם. אָמַר לוֹ: עַל הָרִאשׁוֹנִים אָנוּ מִצְטַעֲרִין, וְעַכְשָׁו הֵבֵאתָ עָלֵינוּ אֶת הָאַחֲרוֹנִים! בְּאוֹתָהּ שָׁעָה אָמַר לָהּ מֹשֶׁה: לְכִי לְבֵית אָבִיךְ! וּבְאוֹתָהּ שָׁעָה הָלְכָה לְבֵית אָבִיהָ, וְנָטְלָה שְׁנֵי בָנֶיהָ וְהָלְכָה לָהּ. לְכָךְ נֶאֱמַר "אַחַר שִׁלּוּחֶיהָ."
R. Elazar says: after she parted from him with a ma'amar (i.e., by word of mouth). For when the L–rd said to Moses: Go and take My people, the children of Israel, out of Egypt, viz. (Exodus 3:10) "Go and I will send you to Pharaoh, etc.", he took his wife and his two sons and brought them to Egypt, as it is written (Ibid. 4:20) "and Moses took his wife and his sons, and he rode them on the ass, and he returned to the land of Egypt." At that time He said to Aaron: Go to meet Moses. He went out to meet him and embraced him and kissed him. Aaron: Moses, where were you all these years? Moses: In Midian. Aaron: Who are these women and little ones with you? Moses: My wife and my sons. Aaron: Where are you taking them? Moses: To Egypt. Aaron: We are afflicted with the first ones, and now shall we be afflicted with these, too? At that time he said to Tzipporah: Go to your father's house. At that time she went to her father's house, taking her two sons — wherefore, "after she had been sent."
(שמות יח,ג) "וְאֵת שְׁנֵי בָנֶיהָ, אֲשֶׁר שֵׁם הָאֶחָד גֵּרְשֹׁם, כִּי אָמַר: גֵּר הָיִיתִי בְּאֶרֶץ נָכְרִיָּה." "נָכְרִיָּה." רַבִּי יְהוֹשֻׁעַ אוֹמֵר: אֶרֶץ נָכְרִיָּה הָיְתָה לוֹ וַדַּי.
(Exodus 18:3) "and her two sons … in a foreign land": R. Yehoshua says "foreign": as stated (i.e., literally).
רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: "בְּאֶרֶץ נָכְרִיָּה", נֵכַר יָהּ. אָמַר מֹשֶׁה: הוֹאִיל וְכָל הָעוֹלָם כֻּלּוֹ עוֹבֵד עֲבוֹדָה זָרָה, לְמִי אֲנִי אֶעֱבֹד? לְמִי שֶׁאָמַר וְהָיָה הָעוֹלָם. שֶׁבְּשָׁעָה שֶׁאָמַר מֹשֶׁה לְיִתְרוֹ: תְּנָה לִי אֶת צִפֹּרָה בִתָּךְ לְאִשָּׁה! אָמַר לוֹ יִתְרוֹ: קַבֵּל עָלֶיךָ דָּבָר אֶחָד שֶׁאֲנִי אוֹמֵר לָךְ, וַאֲנִי נוֹתְנָהּ לָךְ לְאִשָּׁה! אָמַר לוֹ: מַהוּ? אָמַר לוֹ: בֵּן שֶׁיִּהְיֶה לָךְ תְּחִלָּה, יִהְיֶה לָעֲבוֹדָה זָרָה, וּמִכָּן וְאֵילָךְ לְשֵׁם שָׁמַיִם. וְקִבֵּל עָלָיו. אָמַר לוֹ: הִשָּׁבַע לִי! וְנִשְׁבַּע לוֹ, שֶׁנֶּאֱמַר (שמות ב,כא) "וַיּוֹאֶל מֹשֶׁה", אֵין אָלָה אֶלָּא לְשׁוֹן שְׁבוּעָה, שֶׁנֶּאֱמַר: (שמואל א יד,כד) "וַיֹּאֶל שָׁאוּל אֶת הָעָם לֵאמֹר: אָרוּר הָאִישׁ אֲשֶׁר יֹאכַל לֶחֶם עַד הָעֶרֶב, וְנִקַּמְתִּי מֵאֹיְבַי, וְלֹא טָעַם כָּל הָעָם לָחֶם." וְכֵן (מלכים ב ה,כג) "וַיֹּאמֶר נַעֲמָן: הוֹאֵל קַח כִּכָּרָיִם!" לְפִיכָךְ הִקְדִּים הַמַּלְאָךְ לַהֲרֹג אֶת מֹשֶׁה. מִיָּד, (שמות ד,כה) "וַתִּקַּח צִפֹּרָה צֹר, וַתִּכְרֹת אֶת עָרְלַת בְּנָהּ, וַתַּגַּע לְרַגְלָיו, וַתֹּאמֶר: כִּי חֲתַן דָּמִים אַתָּה לִי. וַיִּרֶף מִמֶּנּוּ, אָז אָמְרָה: חֲתַן דָּמִים לַמּוּלֹת."*לַמּוּלֹת: על דבר המילה.
R. Elazar Homadai says: in a land of foreign (gods, i.e., idolatry). Moses said: Since the whole world serves idolatry, I will serve Him who spoke and brought the (whole) world into being. For when Moses said to Yithro, Give me your daughter Tzipporah as a wife, Yithro answered, If you do what I ask of you, I will give her to you as a wife. Moses: What do you ask? Yithro: Your first son must serve idolatry. Thenceforward, they may serve (G–d) in heaven. Moses accepted. Yithro: Swear. And he swore, as it is written (Exodus 2:21) "Vayoel Moses, etc.", this being an expression for swearing, as in (I Samuel 14:24) "Vayoel Saul the people" (in context: "And Saul beswore the people.") And it is written (II Kings 5:3) "Hoel (in context: "Swear") and take two talents, etc." Therefore, the angel came forward to kill Moses (viz. Exodus 4:24), whereupon (Ibid. 25) "Tzipporah took a flint and cut off the foreskin of her son … (26) "And he (the angel) let go of him."
רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר: מְאוּסָה עָרְלָה, שֶׁנִּתְגַּנּוּ בָהּ רְשָׁעִים, שֶׁנֶּאֱמַר: (ירמיה ט,כה) "כִּי כָל הַגּוֹיִם עֲרֵלִים, וְכָל בֵּית יִשְׂרָאֵל עַרְלֵי לֵב."
R. Elazar b. Azaryah says: Repulsive is the foreskin, by which the wicked are demeaned, viz. (Jeremiah 9:25) "for all the nations are uncircumcised, and all the house of Israel is uncircumcised of heart."
רַבִּי יִשְׁמָעֵאל אוֹמֵר: גְּדוֹלָה מִילָה, שֶׁשְּׁלֹשׁ עֶשְׂרֵה בְרִיתוֹת נִכְרְתוּ עָלֶיהָ!
R. Yishmael says: Great is circumcision over which thirteen covenants was made.
רַבִּי יוֹסֵה הַגָּלִילִי אוֹמֵר: גְּדוֹלָה מִילָה, שֶׁדּוֹחָה אֶת הַשַּׁבָּת הַחֲמוּרָה, שֶׁחַיָּבִין עָלֶיהָ כָּרֵת!
R. Yossi Haglili says: Great is circumcision, which overrides the Sabbath, which is liable to kareth (cutting-off).
רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אוֹמֵר: גְּדוֹלָה מִילָה, שֶׁלֹּא נִתְלָה לְמֹשֶׁה עָלֶיהָ מְלֹא שָׁעָה!
R. Yehoshua b. Karcha says: Great is circumcision, laxity in which did not permit all of Moses' merits to protect him for even a short time.
רַבִּי נְחֶמְיָה אוֹמֵר: גְּדוֹלָה מִילָה, שֶׁדּוֹחָה אֶת הַנְּגָעִים!
R. Nechemiah says: Great is circumcision, which overrides (non-cutting of) plague-spots (viz. Devarim 24:8).
רַבִּי אוֹמֵר: גְּדוֹלָה מִילָה, שֶׁכָּל זְכִיּוֹתָיו שֶׁלְּמֹשֶׁה לֹא עָמְדוּ לוֹ בְשָׁעַת דָּחְקוֹ! כְּשֶׁאָמַר לוֹ הַמָּקוֹם: (שמות ג,י) לֵךְ, "הוֹצֵא אֶת עַמִּי בְנֵי יִשְׂרָאֵל מִמִּצְרַיִם!" וְעַל שֶׁנִּתְעַצַּל בַּמִּילָה שָׁעָה אַחַת, בִּקֵּשׁ הַמַּלְאָךְ לְהָרְגוֹ, שֶׁנֶּאֱמַר: (שמות ד,כד) "וַיְהִי בַדֶּרֶךְ בַּמָּלוֹן, וַיִּפְגְּשֵׁהוּ יי וַיְבַקֵּשׁ הֲמִיתוֹ".
Rebbi says: Great is circumcision, all of Moses' merits not standing for him in his duress. When the L–rd told him "Take out My people, the children of Israel from the land of Egypt," because he was lax for a short time in (the) circumcision (of his son), the angel sought to kill him, viz. (Exodus 4:24) "and he was on the way in the lodging, etc."
רַבִּי יוֹסֵה אוֹמֵר: חַס וְשָׁלוֹם לְאוֹתוֹ צַדִּיק שֶׁנִּתְעַצַּל בַּמִּילָה שָׁעָה אַחַת! אֶלָּא יָמוּל וְיֵצֵא, הֲרֵי סַכָּנַת נְפָשׁוֹת! יִשְׁהֶה וְיָמוּל, הַמָּקוֹם אָמַר לוֹ: לֵךְ, הוֹצֵא אֶת עַמִּי בְנֵי יִשְׂרָאֵל מִמִּצְרַיִם! אֶלָּא עַל שֶׁנִּתְרַשַּׁל בְּלִינָה קֹדֶם לַמִּילָה, לְכָךְ בִּקֵּשׁ הַמַּלְאָךְ לְהָרְגוֹ, שֶׁנֶּאֱמַר: (שמות ד,כד) "וַיְהִי בַדֶּרֶךְ בַּמָּלוֹן וַיִּפְגְּשֵׁהוּ יי וַיְבַקֵּשׁ הֲמִיתוֹ." רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: לֹא בִקֵּשׁ הַמַּלְאָךְ לַהֲרֹג אֶלָּא לַתִּינוֹק, שֶׁנֶּאֱמַר: (שמות ד,כה) "כִּי חֲתַן דָּמִים אַתָּה לִי." אָמַרְתָּ, צֵא וּרְאֵה! מִי קָרוּי חָתָן? מֹשֶׁה אוֹ הַתִּינוֹק? הֱוֵי אוֹמֵר הַתִּינוֹק.
R. Yossi says: G–d forbid that tzaddikim should be lax in circumcision for even a short while, but Moses expounded: Shall he circumcise (his son) and journey (to Egypt) — that would involve a risk of life (for the child.) Shall he wait and circumcise — the L–rd has said to him: "Go and take My people Israel out of Egypt." But (his lapse was that) he preoccupied himself with his lodging before circumcising, wherefore the L–rd sought to kill him, viz.: "And he was on the way in the lodging, etc." R. Shimon b. Gamliel says: The angel did not seek to kill Moses, but the child, viz. (Ibid. 25) "for you are a groom of blood to me." Who is called a "groom" (in this context), the child or Moses? The child.
(שמות יח,ד) "וְשֵׁם הָאֶחָד אֱלִיעֶזֶר, כִּי אֱלֹהֵי אָבִי בְּעֶזְרִי, וַיַּצִּלֵנִי מֵחֶרֶב פַּרְעֹה." רַבִּי יְהוֹשֻׁעַ אוֹמֵר: אֵימָתַי הִצִּילוֹ הַמָּקוֹם? בְּשָׁעָה שֶׁאָמַר לוֹ דָּתָן: (שמות ב,יד) "מִי שָׂמְךָ לְאִישׁ שַׂר וְשֹׁפֵט עָלֵינוּ? הַלְהָרְגֵנִי אַתָּה אֹמֵר כַּאֲשֶׁר הָרַגְתָּ אֶת הַמִּצְרִי? וַיִּירָא מֹשֶׁה וַיֹּאמַר: אָכֵן נוֹדַע הַדָּבָר. וַיִּשְׁמַע פַּרְעֹה אֶת הַדָּבָר הַזֶּה". אָמַר: תִּפְשׂוּ אֶת מֹשֶׁה וְהַעֲלוּהוּ לַבִּימָה וְכִפְתוּהוּ, וְהַנִּיחוּ אֶת הַסַּיִף עַל צַוָּארוֹ. יָרַד מַלְאָךְ וְנִדְמָה לָהֶם כִּדְמוּתוֹ שֶׁלְּמֹשֶׁה. תָּפְסוּ אֶת הַמַּלְאָךְ, וְהִנִּיחוּ אֶת מֹשֶׁה.
(Exodus 18:4) "and the name of the second, 'Eliezer,' for (Moses said: 'The G–d of (Elokei) my father was my help (ezri), and He saved me from the 'sword of Pharaoh.'" R. Yehoshua says: When did the L–rd save him? When Dathan said to him (Ibid. 2:14) "Who made you a man, an officer and a judge over us, etc.?" and when Pharaoh heard of it, he said: "Seize Moses and bring him up to the (decapitation) block!" When they placed the knife on his neck, an angel descended in the guise of Moses, at which they seized the angel and let go of Moses,
רַבִּי אֱלִיעֶזֶר אוֹמֵר: בְּנֵי אָדָם שֶׁתָּפְשׂוּ אֶת מֹשֶׁה, עֲשָׂאָן הַמָּקוֹם אִלְּמִין, עֲשָׂאָן חֵרְשִׁין, עֲשָׂאָן סוֹמִים. וְהָיוּ אוֹמְרִים לָאִלְּמִין: הֵיכָן הוּא מֹשֶׁה? וְלֹא הָיוּ מְדַבְּרִין. וְלַחֵרְשִׁין, וְלֹא הָיוּ שׁוֹמְעִין, וְלַסּוֹמִין, וְלֹא הָיוּ רוֹאִין. כָּעִנְיָן שֶׁנֶּאֱמַר: (שמות ד,יא) "וַיֹּאמֶר יי אֵלָיו: מִי שָׂם פֶּה לָאָדָם, אוֹ מִי יָשׂוּם אִלֵּם, אוֹ חֵרֵשׁ, אוֹ פִקֵּחַ, אוֹ עִוֵּר? הֲלֹא אָנֹכִי יי?" לְכָךְ נֶאֱמַר: (שמות יח,ד) "כִּי אֱלֹהֵי אָבִי בְּעֶזְרִי".
at which the L–rd rendered them groups of mutes, deaf ones, and blind ones. They said to the mutes: Where is Moses? But they could not speak. To the deaf, but they could not hear. To the blind, but they could not see, as it is written (Ibid. 4:11) "Who made a mouth for man, or who makes one mute or deaf or seeing or blind?" Thus, "for the G–d of my father was my help."
(שמות יח,ה) ["וַיָּבֹא יִתְרוֹ חֹתֵן מֹשֶׁה וּבָנָיו וְאִשְׁתּוֹ אֶל מֹשֶׁה, אֶל הַמִּדְבָּר אֲשֶׁר הוּא חֹנֶה שָׁם הַר הָאֱלֹהִים."] "וַיָּבֹא יִתְרוֹ חֹתֵן מֹשֶׁה וּבָנָיו וְאִשְׁתּוֹ". וַהֲלֹא כְבָר נֶאֱמַר: (שמות יח,ו) "וְאִשְׁתְּךָ וּשְׁנֵי בָנֶיהָ עִמָּהּ"? שׁוֹמֵעַ אֲנִי, שֶׁהָיוּ בָנֶיהָ מִמָּקוֹם אַחֵר! לְכָךְ נֶאֱמַר "וּבָנָיו וְאִשְׁתּוֹ אֶל מֹשֶׁה", בָּנָיו שֶׁלְּמֹשֶׁה הָיוּ וְלֹא בָנֶיהָ מִמָּקוֹם אַחֵר.
(Exodus 18:5) "and Yithro, Moses' father-in-law, and his sons and his wife came to Moses": Now is it not already written (Ibid. 6) "and your wife and her two sons with her"? — I might think that these were her sons from another. It is, therefore, written "and his sons and his wife came to Moses": They were Moses' sons and not another's.
"אֶל הַמִּדְבָּר". הֲרֵי הַכָּתוּב מַתְמִיהַּ עָלָיו, שֶׁהָיָה שָׁרוּי בְּתוֹךְ כְּבוֹדוֹ שֶׁלָּעוֹלָם,*כְּבוֹדוֹ שֶׁלָּעוֹלָם: בחצר פרעה. וּבִקֵּשׁ לָצֵאת לְמִדְבַּר צִיָּה וְתֹהוּ שֶׁאֵין בּוֹ כְלוּם. לְכָךְ נֶאֱמַר "אֶל הַמִּדְבָּר".
"to the desert": Scripture here is registering wonder. He lived in the lap of luxury, and yet elected to go to a desert wasteland.
(שמות יח,ו) "וַיֹּאמֶר אֶל מֹשֶׁה: אֲנִי חֹתֶנְךָ יִתְרוֹ בָּא אֵלֶיךָ, וְאִשְׁתְּךָ וּשְׁנֵי בָנֶיהָ עִמָּהּ." רַבִּי יְהוֹשֻׁעַ אוֹמֵר: כָּתַב לוֹ בְאִגֶּרֶת.
(Ibid. 6) "And he said to Moses: I, your father-in-law, Yithro, am coming to you; and your wife and her two sons with her": R. Yehoshua says: He wrote this to him in a letter.
רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: שָׁלַח לוֹ בְּיַד שָׁלִיחַ וְאָמַר לוֹ: עֲשֵׂה בְגִינִי!*בְגִינִי: בשבילי. וְאִם אֵין אַתָּה עוֹשֶׂה בְגִינִי, עֲשֵׂה בְגִין אִשְׁתָּךְ! וְאִם אֵין אַתָּה עוֹשֶׂה בְגִין אִשְׁתָּךְ, עֲשֵׂה בְגִין בָּנֶיךָ!" לְכָךְ נֶאֱמַר: "וַיֹּאמֶר אֶל מֹשֶׁה: אֲנִי חֹתֶנְךָ יִתְרוֹ בָּא אֵלֶיךָ, וְאִשְׁתְּךָ וּשְׁנֵי בָנֶיהָ עִמָּהּ."
R. Elazar Hamodai says: He sent it by messenger, writing therein: Do it for me; and if not for me, then come out for your wife. And if not, do it for her sons.
רַבִּי אֱלִיעֶזֶר אוֹמֵר: נֶאֱמַר לְמֹשֶׁה "אֲנִי". אֲנִי הוּא שֶׁאָמַרְתִּי וְהָיָה הָעוֹלָם, אֲנִי הוּא הַמְקָרֵב וְלֹא הַמְרַחֵק, שֶׁנֶּאֱמַר: (ירמיה כג,כג) "הַאֱלֹהֵי מִקָּרֹב אָנִי, נְאֻם יי וְלֹא אֱלֹהֵי מֵרָחֹק." אֲנִי שֶׁקֵּרַבְתִּי אֶת יִתְרוֹ וְלֹא רִחַקְתִּיו, וְאַף אַתָּה, כְּשֶׁיָּבֹא אָדָם אֶצְלָךְ לְהִתְגַּיֵּר, וְאֵינוֹ בָא אֶלָּא לְשֵׁם שָׁמַיִם, אַף אַתָּה, קָרְבֵהוּ וְלֹא תַרְחִיקֵהוּ! מִכָּן אַתְּ לָמֵד, שֶׁיְּהֵי אָדָם דּוֹחֶה בַשְּׂמֹאל, וּמְקָרֵב בַּיָּמִין, וְלֹא כַשֵּׁם שֶׁעָשָׂה אֱלִישָׁע לְגֵחֲזִי, שֶׁדְּחָפוֹ לְעוֹלָם.
R. Eliezer says: The Holy One Blessed be He said to Moses: I am the one who spoke and brought the world into being. I am the one who draws near and not the one who distances, viz. (Jeremiah 23:23) "Am I only a G–d from near, says the L–rd, and not a G–d from far?" I am the one who drew Yithro near and did not distance him. You, too, when a man comes to you to be converted, he does so only for the sake of Heaven. You, too, draw him near and do not distance him. From here we learn that a man should distance with the left hand and draw near with the right, and not do as Elisha did to Gechazi, rejecting him with both hands.
(שמות יח,ז) ["וַיֵּצֵא מֹשֶׁה לִקְרַאת חֹתְנוֹ, וַיִּשְׁתַּחוּ, וַיִּשַּׁק לוֹ, וַיִּשְׁאֲלוּ אִישׁ לְרֵעֵהוּ לְשָׁלוֹם, וַיָּבֹאוּ הָאֹהֱלָה."] "וַיֵּצֵא מֹשֶׁה לִקְרַאת חֹתְנוֹ". אָמְרוּ: יָצָא מֹשֶׁה, אַהֲרֹן, נָדָב וַאֲבִיהוּא, וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל, וְיִשְׂרָאֵל. וְיֵשׁ אוֹמְרִים: אַף שְׁכִינָה יָצַאת עִמָּהֶם.
(Exodus 18:7) "And Moses went out to his father-in-law": They said: There went out (also) Aaron, Nadav, and Avihu and seventy of the elders of Israel, followed by all of Israel. Other say: Even the Shechinah went out with them.
"וַיִּשְׁתַּחוּ וַיִּשַּׁק לוֹ". אֵינִי יוֹדֵעַ מִי הִשְׁתַּחֲוָה לְמִי, אוֹ מִי נָשַׁק לְמִי. כְּשֶׁהוּא אוֹמֵר: "וַיִּשְׁאֲלוּ אִישׁ לְרֵעֵהוּ לְשָׁלוֹם", מִי קָרוּי אִישׁ? הֲלֹא מֹשֶׁה! שֶׁנֶּאֱמַר (במדבר יב,ג) "וְהָאִישׁ מֹשֶׁה עָנָו מְאֹד". הֱוֵי אוֹמֵר, לֹא הִשְׁתַּחֲוָה וְלֹא נָשַׁק אֶלָּא מֹשֶׁה לְחָמִיו. מִכָּן לָמַדְנוּ, שֶׁיְּהֵי הָאָדָם נוֹהֵג בִּכְבוֹד חָמִיו. "וַיָּבֹאוּ הָאֹהֱלָה", זֶה בֵּית הַמִּדְרָשׁ;
"and he bowed down to him and he kissed him": I would not know who bowed down to whom or who kissed whom, were it not written (Ibid.) "And they greeted, a man, his neighbor, in peace." Who is called "a man"? Moses, as it is written (Numbers 12:3) "And the man, Moses, was exceedingly humble." It was Moses, then, who bowed down to his father-in-law and kissed him. From here they ruled that a man should be solicitous of the honor his father-in-law. "and they came into the tent": the house of study.
(שמות יח,ח) "וַיְסַפֵּר מֹשֶׁה לְחֹתְנוֹ אֵת כָּל אֲשֶׁר עָשָׂה יי לְפַרְעֹה וּלְמִצְרַיִם עַל אוֹדֹת יִשְׂרָאֵל, אֵת כָּל הַתְּלָאָה אֲשֶׁר מְצָאָתַם בַּדֶּרֶךְ, וַיַּצִּלֵם יי." "וַיְסַפֵּר מֹשֶׁה לְחֹתְנוֹ", לְמָשְׁכוֹ וּלְקָרְבוֹ לַתּוֹרָה; "אֵת כָּל אֲשֶׁר עָשָׂה יי לְפַרְעֹה וּלְמִצְרַיִם עַל אוֹדֹת יִשְׂרָאֵל", שֶׁתּוֹדֶה בְעַמִּי בְיִשְׂרָאֵל;*שֶׁתּוֹדֶה ע' הורוביץ, יט.ג., טו.; כהנא המכילתות מבוא הערה יט. בשוחר טוב: כדי שיודה לישועתן של ישראל. "אֵת כָּל הַתְּלָאָה", בְּמִצְרַיִם, "אֲשֶׁר מְצָאָתַם", עַל הַיָּם, "בַּדֶּרֶךְ", זוֹ מִלְחֶמֶת עֲמָלֵק, "וַיַּצִּלֵם יי", הִצִּילָם הַמָּקוֹם מִכֻּלָּם.
(Ibid. 8) "And Moses related to his father-in-law: to appeal to his feelings, to draw him near to Torah. "all that the L–rd did": in the exodus from Egypt. "all the ordeals that they had undergone": at the Red Sea. "on the way": the war with Amalek. "and the L–rd had rescued them": from everything.
(שמות יח,ט) "וַיִּחַדְּ יִתְרוֹ עַל כָּל הַטּוֹבָה אֲשֶׁר עָשָׂה יי לְיִשְׂרָאֵל, *וַיִּחַדְּ: שמח. אֲשֶׁר הִצִּילוֹ מִיַּד מִצְרָיִם." רַבִּי יְהוֹשֻׁעַ אוֹמֵר: בְּטוֹבַת הַמָּן הַכָּתוּב מְדַבֵּר. אָמְרוּ לוֹ: הַמָּן הַזֶּה שֶׁנָּתַן לָנוּ הַמָּקוֹם, אָנוּ טוֹעֲמִין בּוֹ טַעַם הַפַּת, טַעַם בָּשָׂר, טַעַם דָּגִים, טַעַם חֲגָבִים, טַעַם כָּל הַמַּטְעַמִּים שֶׁבָּעוֹלָם, שֶׁנֶּאֱמַר: "טוֹבָה", "הַטּוֹבָה", "כָּל הַטּוֹבָה", "עַל כָּל הַטּוֹבָה".
(Ibid. 9) "And Yithro rejoiced over all the good": R. Yehoshua says: Scripture speaks of the good of the manna. They said to him: In this manna that the L–rd has given us we savor the taste of the loaf, of flesh, of fish, of hoppers, of all the delicacies in the world, it being written "good," "the good," "all the good," "over all the good."
רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: בְּטוֹבַת הַבְּאֵר הַכָּתוּב מְדַבֵּר. אָמְרוּ לוֹ: הַבְּאֵר הַזּוֹ שֶׁנָּתַן לָנוּ הַמָּקוֹם, אָנוּ טוֹעֲמִין בּוֹ טַעַם יַיִן יָשָׁן, טַעַם יַיִן חָדָשׁ, טַעַם חָלָב, טַעַם דְּבַשׁ, טַעַם כָּל הַמַּמְתָּקִים שֶׁבָּעוֹלָם, שֶׁנֶּאֱמַר: "טוֹבָה", "הַטּוֹבָה", "כָּל הַטּוֹבָה", "עַל כָּל הַטּוֹבָה".
R. Elazar Hamodai says: Scripture speaks of the good of the well. They said to him: In the well that the L–rd has given us we savor the taste of old wine, of new wine, of milk, of honey, of all the sweets in the world, it being written "good," "the good," "all the good," "over all the good."
רַבִּי אֱלִיעֶזֶר אוֹמֵר: בְּטוֹבַת אֶרֶץ יִשְׂרָאֵל הַכָּתוּב מְדַבֵּר. אָמְרוּ לוֹ: עָתִיד הַמָּקוֹם לִתֵּן לָנוּ שֵׁשׁ מִדּוֹת טוֹבוֹת: אֶרֶץ יִשְׂרָאֵל, וְהָעוֹלָם הַבָּא, וְעוֹלָם חָדָשׁ, וּמַלְכוּת בֵּית דָּוִד, כְּהֻנָּה, וּלְוִיָּה. לְכָךְ נֶאֱמַר: "טוֹבָה", "הַטּוֹבָה", "כָּל הַטּוֹבָה", "עַל כָּל הַטּוֹבָה". מִיָּד פָּתַח וְאָמַר (שמות יח,י) "בָּרוּךְ יי!"
R. Eliezer says: Scripture speaks of the good of Eretz Yisrael. They said to him: The L–rd is destined to give us six good "measures": Eretz Yisrael, the world to come, the kingdom of the House of David, the new world, the (institution of) the Kehunah and that of the Leviyah, it being written "good," "the good," "all the good," "over (adding three to the first three) all the good."
(שמות יח,י) "וַיֹּאמֶר יִתְרוֹ: בָּרוּךְ יי, אֲשֶׁר הִצִּיל אֶתְכֶם מִיַּד מִצְרַיִם וּמִיַּד פַּרְעֹה, אֲשֶׁר הִצִּיל אֶת הָעָם מִתַּחַת יַד מִצְרָיִם." אָמַר רַבִּי פַּפְּיָס: בִּגְנוּת יִשְׂרָאֵל הַכָּתוּב מְדַבֵּר, שֶׁהֲרֵי יֵשׁ שָׁם שִׁשִּׁים רִבּוֹא בְנֵי אָדָם, וְלֹא עָמַד אֶחָד מֵהֶם וּבֵרַךְ לַמָּקוֹם, עַד שֶׁבָּא יִתְרוֹ וּבֵרַךְ לַמָּקוֹם, שֶׁנֶּאֱמַר: "וַיֹּאמֶר יִתְרוֹ: בָּרוּךְ יי!"
(18:10) "And Yithro said: 'Blessed is the L–rd'": R. Pappis said: Scripture speaks to the discredit of Israel, six hundred thousand men having been there and not one of them having stood up to bless the L–rd until Yithro came and did so, viz. "And Yithro said: Blessed is the L–rd, who rescued you, etc."
"וּמִיַּד פַּרְעֹה", מִיָּד הַתַּנִּין הַגָּדוֹל, הַהוּא שֶׁנֶּאֱמַר בּוֹ: (יחזקאל כט,ג) "הַתַּנִּים הַגָּדוֹל הָרֹבֵץ בְּתוֹךְ יְאֹרָיו, אֲשֶׁר אָמַר: לִי יְאֹרִי, וַאֲנִי עֲשִׂיתִנִי!" "מִתַּחַת יַד מִצְרָיִם." מִתַּחַת שִׁעְבּוּד הַהוּא שֶׁלְּמִצְרָיִם.
"from the hand of Egypt and from the hand of Pharaoh": from the great serpent, viz. (Ezekiel 29:3) "the great serpent sprawling in its Nile, who said 'Mine is the Nile and I have made it for myself.'" "from under the hand of Egypt": from under subjugation to Egypt.
(שמות יח,יא) ["עַתָּה יָדַעְתִּי כִּי גָדוֹל יי מִכָּל הָאֱלֹהִים! כִּי בַדָּבָר אֲשֶׁר זָדוּ עֲלֵיהֶם."] "עַתָּה יָדַעְתִּי", עַד עַכְשָׁו לֹא הוֹדָה בַּדָּבָר. "כִּי גָדוֹל יי". אָמְרוּ: מִתְּחִלָּה, לֹא הָיָה עֶבֶד יָכֹל לִבְרֹחַ מִמִּצְרַיִם, וְעַכְשָׁו הוֹצִיא שִׁשִּׁים רִבּוֹא בְּנֵי אָדָם מִמִּצְרַיִם. לְכָךְ נֶאֱמַר "כִּי גָדוֹל יי".
(Ibid. 11) "Now I know that greater is the L–rd than all the gods": Until now he had not conceded anything to Him. "that the L–rd is greater": They said: In the beginning there was no slave that could escape from Egypt, it being entirely sealed off, and now He has taken six hundred thousand men out of Egypt!
וּמַה תִּלְמֹד לוֹמַר "מִכָּל הָאֱלֹהִים"? אָמְרוּ: לֹא הִנִּיחַ יִתְרוֹ עֲבוֹדָה זָרָה בְּכָל הָעוֹלָם, שֶׁלֹּא חָזַר עָלֶיהָ וַעֲבָדָהּ, שֶׁנֶּאֱמַר "מִכָּל הָאֱלֹהִים". וְנַעֲמָן הוֹדָה בַדָּבָר יוֹתֵר מִמֶּנּוּ, שֶׁנֶּאֱמַר: (מלכים ב ה,טו) "הִנֵּה נָא יָדַעְתִּי, כִּי אֵין אֱלֹהִים בְּכָל הָאָרֶץ, כִּי אִם בְּיִשְׂרָאֵל". וְכֵן רָחָב הַזּוֹנָה אוֹמֶרֶת: (יהושע ב,יא) "יי אֱלֹהֵיכֶם, הוּא אֱלֹהִים בַּשָּׁמַיִם מִמַּעַל, וְעַל הָאָרֶץ מִתָּחַת."
"than all the gods": They said: There was no idolatry in the world that Yithro did not come across and did not worship, viz.: "than all the gods. And Na'aman was even more conceding in this regard than he, viz. (II Kings 5:15) "Now I know that there is no G–d in all the land, but only in Israel." And thus, Rachav the harlot (Joshua 2:11) "for the L–rd your G–d is the G–d in the heavens above and on the earth below."
"כִּי בַדָּבָר אֲשֶׁר זָדוּ עֲלֵיהֶם." מַכִּירוֹ הָיִיתִי לְשֶׁעָבַר, וְעַכְשָׁו בְּיוֹתֵר, שֶׁנִּתְגַּדַּל שְׁמוֹ בָּעוֹלָם, שֶׁבַּמַחֲשָׁבָה שֶּׁחָשְׁבוּ מִצְרָיִם לְאַבֵּד אֶת יִשְׂרָאֵל, בּוֹ בַדָּבָר נִפְרַע מֵהֶן הַמָּקוֹם, שֶׁנֶּאֱמַר: "כִּי בַדָּבָר אֲשֶׁר זָדוּ עֲלֵיהֶם."
(שמות יח,יב) ["וַיִּקַּח יִתְרוֹ חֹתֵן מֹשֶׁה עֹלָה וּזְבָחִים לֵאלֹהִים, וַיָּבֹא אַהֲרֹן וְכֹל זִקְנֵי יִשְׂרָאֵל לֶאֱכָל לֶחֶם עִם חֹתֵן מֹשֶׁה לִפְנֵי הָאֱלֹהִים."] "וַיִּקַּח יִתְרוֹ חֹתֵן מֹשֶׁה עֹלָה וּזְבָחִים לֵאלֹהִים". הֲרֵי הַכָּתוּב מַתְמִיהַּ עָלָיו: אָדָם שֶׁהוּא עוֹבֵד וּמְזַבֵּחַ, וּמְקַטֵּר, וּמְנַסֵּךְ, וּמִשְׁתַּחֲוֶה לָעֲבוֹדָה זָרָה שֶׁלּוֹ, עַכְשָׁו הוּא מֵבִיא עוֹלָה וּזְבָחִים לַיי?
(Exodus 18:12) "And Yithro, Moses' father-in-law took a burnt-offering and peace-offerings (for sacrifice) to G–d.": Scripture registers wonder here: A man who had worshipped idolatry and who had poured libations and bowed down to idolatry now brings a burnt-offering and sacrifices to G–d!
"וַיָּבֹא אַהֲרֹן וְכֹל זִקְנֵי יִשְׂרָאֵל לֶאֱכָל לֶחֶם עִם חֹתֵן מֹשֶׁה לִפְנֵי הָאֱלֹהִים." וּמֹשֶׁה, לְהֵיכָן הָלַךְ? וַהֲלֹא מִתְּחִלָּה יָצָא לִקְרָאתוֹ, שֶׁנֶּאֱמַר: (שמות יח,ז) "וַיֵּצֵא מֹשֶׁה לִקְרַאת חֹתְנוֹ", וְעַכְשָׁו לְהֵיכָן הָלַךְ? מְלַמֵּד שֶׁהָיָה עוֹמֵד וּמְשַׁמֵּשׁ. וּמִמִּי לָמַד? מֵאַבְרָהָם אָבִינוּ.
"and Aaron and all the elders of Israel came to eat bread with Moses' father-in-law before G–d": And where did Moses go? Did he not go out to him in the beginning? viz. (Ibid. 3) "and Moses went out to his father-in-law." We are hereby apprised that he stood and waited upon them. Whence did he learn (to do this)? From our father Abraham.
אָמְרוּ: הַדָּבָר הַזֶּה דָּרַשׁ רַבִּי יִצְחָק, שֶׁכְּשֶׁעָשָׂה רַבָּן גַּמְלִיאֵל סְעוֹדָה לַחֲכָמִים, הָיוּ כָּל הַחֲכָמִים יוֹשְׁבִין מְסֻבִּין אֶצְלוֹ. עָמַד רַבָּן גַּמְלִיאֵל וְשִׁמְּשָׁן. אָמְרוּ: אֵינוֹ בַדִּין שֶׁיְּשַׁמְּשֵׁנוּ רַבָּן גַּמְלִיאֵל! אָמַר לָהֶן רַבִּי יְהוֹשֻׁעַ: הַנִּיחוּ לוֹ וִישַׁמֵּשׁ! מָצִינוּ גָּדוֹל מֵרַבָּן גַּמְלִיאֵל שֶׁשִּׁמֵּשׁ אֶת הַבִּרְיוֹת. אָמְרוּ לוֹ: אֵי זֶה הוּא? אָמַר לָהֶם: זֶה אַבְרָהָם אָבִינוּ, גְּדוֹל הָעוֹלָם, שֶׁשִּׁמֵּשׁ אֶת מַלְאֲכֵי הַשָּׁרֵת, וְהָיָה סָבוּר בָּהֶן שֶׁהֵן בּנֵי אָדָם עַרְבִיִּים, עוֹבְדֵי עֲבוֹדָה זָרָה. עַל אַחַת כַּמָּה וְכַמָּה שֶׁיְּשַׁמֵּשׁ אֶת חֲכָמִים בְּנֵי תוֹרָה!
They said: This thing was expounded by R. Tzaddok, viz.: When R. Gamliel made a feast for the sages, all the sages of Israel were seated before him and R. Gamliel arose and served them, whereupon they said: We are not worthy of this. At this, R. Yehoshua said to them: Let him serve us. We find one greater than R. Gamliel who served men. They: Who? R. Yehoshua: Our father Abraham, the greatest in the world, who served ministering angels thinking them to be Arab idolators. How much more so (should this be done by) R. Gamliel, serving sages, students of Torah!
אָמַר לָהֶן רַבִּי צָדוֹק: הַנִּיחוּ לוֹ שֶׁיְּשַׁמֵּשׁ! מָצִינוּ גָּדוֹל מֵרַבָּן גַּמְלִיאֵל וּמֵאַבְרָהָם אָבִינוּ, שֶׁשִּׁמֵּשׁ אֶת הַבִּרְיוֹת! אָמְרוּ לוֹ: אֵי זֶה זֶה? אָמַר לָהֶן: הַקֹּדֶשׁ בָּרוּךְ הוּא נוֹתֵן לְכָל אֶחָד וְאֶחָד צָרְכוֹ, וּלְכָל גְּוִיָּה וּגְוִיָּה כְדֵי מַחְסוֹרָהּ.*גְּוִיָּה: גוף. וְלֹא לִבְנֵי אָדָם כְּשֵׁרִים בִּלְבַד, אֶלָּא אַף לִבְנֵי אָדָם רְשָׁעִים, וְלִבְנֵי אָדָם עוֹבְדֵי עֲבוֹדָה זָרָה! עַל אַחַת כַּמָּה וְכַמָּה רַבָּן גַּמְלִיאֵל, שֶׁיְּשַׁמֵּשׁ חֲכָמִים בְּנֵי תּוֹרָה!
At this, R. Yitzchak said: We find one greater than R. Gamliel and than Abraham, who served men. They: Who? R. Gamliel: The Shechinah, who at all times supplies food for all who enter the world in accordance with their needs, and sates all living things with good will. And not only men who are worthy and tzaddikim, but even evildoers, idolators! How much more so should R. Gamliel pay attendance upon sages and Torah scholars!
"וַיָּבֹא אַהֲרֹן וְכֹל זִקְנֵי יִשְׂרָאֵל לֶאֱכָל לֶחֶם עִם חֹתֵן מֹשֶׁה לִפְנֵי הָאֱלֹהִים." וּמַה תַּלְמוּד לוֹמַר "לִפְנֵי הָאֱלֹהִים"? אֶלָּא מְלַמֵּד, שֶׁכָּל הַמְּקַבֵּל פְּנֵי חֲבֵרוֹ, כִּמְקַבֵּל פְּנֵי שְׁכִינָה.
"And Aaron and all the elders of Israel": Why "before G–d"? We are hereby apprised that all who pay attendance upon sages are accounted as paying attendance upon the Shechinah.