(Exodus 18:13) "And it was on the morrow that Moses sat to judge the people.": on the morrow of Yom Kippur (after Moses had descended with the second tablets.) "from morning to evening": Now did Moses judge Israel from morning to evening? Do not judges judge only until the time of eating? We are hereby taught that if one judges a judgment of truth Scripture accounts it to him as if he were a partner with the Holy One Blessed be He in the creation, of which it is written (Genesis 1) "and it was evening and it was morning."
(Exodus 18:14) "And Moses' father-in-law saw": What did he see? He saw him sitting like a king sitting on his throne and all paying attendance upon him, whereupon he said to him: "What is this that you are doing to the people? Why are you sitting alone?"
"and Moses said to his father-in-law, etc.": They said: This is what Yehudah of Kfar Acco asked R. Gamliel: Why did Moses see fit to say (Ibid.) "Because the people come to me"? (i.e., Does this not seem vain in him?) R. Gamliel: What else should he say? His concluding (Ibid.) "to enquire (concerning the law) of G–d" suffices (to free him of this charge).
(Ibid. 16) "When they have a matter (to be resolved), he (the one who 'has the matter') comes to me": ("a matter") as to uncleanliness or cleanliness. "and I judge between a man": This is a judgment where there is no compromise. "and his neighbor": this is a judgment where there is compromise, where they take leave of each other as "neighbors."
"And I make known to them the statutes of G–d": These are inferences (from what is written). "and His Toroth": His (written) teachings. These are the words of R. Yehoshua.
R. Elazar Hamodai says: "statutes" (the laws governing) illicit relations, as in (Leviticus 18:30) "not to follow the abominable statutes (i.e., the lewd practices) which were practiced before you." "and His Toroth": His teachings.
(Exodus 18:18) "You will languish": R. Yehoshua says: They will wear you out and cause you to collapse. R. Elazar Hamodai says: They will belabor you and vex you, as a fig tree whose leaves are wilted, viz. (Isaiah 1:30) "like an elah of wilted leaf." "also you": Moses; "also": Aaron; "also this people": the seventy elders. These are the words of R. Yehoshua.
"for this thing is beyond your strength": He said to him: Look at that beam. When it is moist, two or three get under it but cannot lift it; four or five get under it and can lift it. "For this thing is beyond your strength you will not be able to do it alone."
(Ibid. 19) "Now, hearken to my voice": If you hearken to me, it will go well with you. "I will counsel you and G–d will be with you." Go and consult the Omnipotent. "You be to the people": as a vessel, full of pronouncements. "And you shall bring the matters": The things that you hear, bring and relate to them.
(Ibid. 20) "And you shall exhort them in respect to the statutes": the inferences; "and the Toroth," the teachings. These are the words of R. Yehoshua.
"and you shall apprise them of the way": Torah study; "and of the deed that they shall do" — the good act (i.e., the performance of mitzvoth.) These are the words of R. Yehoshua.
R. Elazar Hamodai say: "And you shall apprise them": Make known to them "the house of their life" (i.e., instruct them in the earning of a livelihood.) "the way": the visiting of the sick. "they shall go": the burial of the dead. "in it": the practice of lovingkindness. "and the deed": the law. "that they shall do": above and beyond the letter of the law.
(Ibid. 21) "And you shall see from all the people": by prophecy. "men of valor": men of wealth and men of means. "fearers of G–d": in judgment. "men of truth": trustworthy men. "haters of gain": who hate to accept money (for collusion) in judgment. These are the words of R. Yehoshua.
R. Elazar Hamodai says: "And you shall see from all the people": clearly, as by the glass through which the kings look. "men of valor": trustworthy men. "fearers of G–d": those who compromise in judgment. "men of truth": such as R. Chanina b. Dossa and his colleagues. "haters of gain": who "hate" (i.e., who are prepared to lose) their own money in judgment. If they (thus) "hate" their own money, how much more so (are they solicitous for) the money of others!
"and place over them officers of thousands, officers of hundreds, officers of fifties, and officers of ten": "officers of thousands" — six hundred, (the population being six hundred thousand); "officers of hundreds" — six thousand; "officers of fifties" — twelve thousand; officers of tens" — sixty thousand. So that all the officers of Israel totaled seventy-eight thousand and six hundred.
(Ibid. 22) "And they shall judge the people at all times": R. Yehoshua says: men who are not bound to labor and who are occupied with Torah study, so that they can judge the people at all times.
(Ibid.) "And it shall be, every great thing shall they bring to you": (The intent is:) Major things shall they bring to you; minor things shall they themselves judge. You say this, but perhaps (the intent is:) The matters of the great men shall they bring to you and the matters of ordinary men shall they themselves judge? From (Ibid. 26) "The hard thing they brought to Moses" we see that Scripture here is not speaking of (great) men, but of great (i.e., formidable) things.
(Ibid. 23) "If you would do this thing, etc.": Go and take counsel with the Omnipotent. "and G–d command you, you will be able to bear up." If He consents to you, you will be able to bear up. If not, you will not be able to bear up.
(Ibid. 24) "And Moses heeded his father-in-law's voice": as stated. "and he did all that he said" — all that his father-in-law said to him. These are the words of R. Yehoshua.
R. Elazar Hamodai says: He sent him with all the honor in the world, as is seen in his (Moses') response to him, as it is written (Numbers 10:30) "I pray you, do not leave us," telling him: You gave us good and beautiful counsel, and the L–rd consented to your words. "I pray you, do not leave us." Yithro replied: Is a candle of benefit other than in a place of darkness? Can sun and moon benefit from a candle? You are the sun and Aaron your brother is the moon. What can a candle do between you? Let me go to my land and I will convert all of my countrymen and bring them to the study of Torah and under the wings of the Shechinah.
One might think that he went but did not do so. It is, therefore, written (Judges 1:16) "And the children of Keni, the father-in-law of Moses, went up from the city of date-palms," and (Ibid.) "and they went and settled with the people," "the people" signifying "wisdom," (in this instance, Torah study), viz. (Iyyov 12:2) "Truly you are a people, but will wisdom die with you?" Read if not "tamuth" ("die"), but "tumath" ("put to death"). So long as a sage lives, his wisdom endures. When he dies, his wisdom is lost with him.
(And thus we find, when R. Yochanan b. Zakkai died, that his wisdom was lost with him.) They went and settled with Yaavetz, it being written of them (I Chronicles 2:55) "the dwellers of Yaavetz." Now were they dwellers of Yaavetz? Rather, they were disciples of (a man called) Yaavetz, viz. "And the families of scribes, 'dwellers' of Yaavetz — Tirathim, Shimathim, Suchathim — These were the Kenites who descended from Chamath, the father of the house of Rechav." "Tirathim" — They sounded the alarm ("mathri'im") and were answered. "Shimathim" — They heard ("shamu") the sound of shofar of Torah at Sinai. "Suchathim" — They dwelt in succoth, viz. (Jeremiah 35:10) "And we (the descendants of Rechav) live in tents, etc."
It once happened that one of the water drinkers (the descendants of Rechav, viz. Jeremiah 35:6) sacrificed an offering and a Heavenly voice issued forth from the holy of holies, saying: "He who accepted your sacrifices in the desert, He will accept your sacrifices at this time!"
R. Nathan says: Great is the covenant that was made with Yonadav the son of Rechav than that made with David. For that made with David was conditional, viz. (Psalms 132:12) "If your sons keep My covenant, etc.", and if not, (Ibid. 89:33) "then I will punish their offense with the rod," but the covenant with Yonadav the son of Rechav was unconditional, viz. (Jeremiah 35:19) "There will not be cut off a man of (the descendants of) Yonadav the son of Rechav standing before Me all of the days."...
Three things were given conditionally: Eretz Yisrael, the Temple, and the kingdom of the house of David, but not the Torah scroll and the covenant of Aaron, which were not given conditionally. Eretz Yisrael — (Devarim 11:16-17) "Take heed unto yourselves lest your hearts be enticed … and the wrath of the L–rd will burn against you." The Temple — (I Kings 6:12) "This Temple that you build, if you follow My statutes and keep all of My mitzvoth to walk in them, then I shall uphold My word with you that I spoke to David your father, etc." And if not, (Michah 7:15) "… then the land will be a ruin (together) with its inhabitants." The kingdom of the house of David — (Psalms 132:12) "If your sons keep My covenant, etc.", and if not, (Ibid. 89:33) "then I will punish their offense with the rod."
And whence is it derived that the Torah scroll was given unconditionally? From (Devarim 33:4) "The Torah which Moses commanded us is the (eternal) inheritance of the congregation of Jacob." Whence is it derived that the covenant with Aaron was made unconditionally? From (Numbers 18:19) "It is a covenant of salt forever," (Ibid. 25:13) "And it shall be unto him and to his seed after him a covenant of eternal priesthood."
And whence is it derived that the sons of Yonadav the son of Rechav are the descendants of Yithro? From (I Chronicles 2:55) "They were the Kenites, who descended from Chamath the father of Rechav." They sought a master and Yaavetz sought disciples, viz. (Ibid. 4:10) "and Yaavetz called out to the G–d of Israel, saying: 'If You bless me and expand my borders, and Your hand be with me and You keep (me) from evil, not to sadden me …' And the L–rd brought what he asked." "If you bless me" — with Torah study.. "and You expand my borders" — with disciples. "and Your hand be with me" — that I not forget my learning. "and You keep (me) from evil" — that You give me friends such as I am. "not to sadden me" — that the evil inclination not keep me from Torah study. "And the L–rd brought what he asked" — He granted him what he asked,
and them what they asked. As it is written (Proverbs 29:13) "the poor man and the man of means meet. The L–rd brightens the eyes of both," and (Ibid. 22:2) "The rich man and the poor man have met. The L–rd makes them all." How so? A disciple who pays attendance upon his master, and his master desires to teach him — "The L–rd brightens the eyes of both." Both acquire life in the world to come. But if a disciple pays attendance upon his master, and his master does not desire to teach him — "The L–rd makes them all" — The one whom He made wise, He makes stupid in the end; and the one He made stupid, He makes wise in the end.
R. Yehudah Hanassi says: It is written "And Yaavetz called out to the G–d of Israel, saying: 'If You bless me and expand my borders, etc.'" If You bless me with children and expand my borders with sons and daughters, "and Your hand be with me" — in my dealings, "and You keep (me) from evil" — that the life You have given me be free of intestinal disorder, or eye ailments, or headaches, "not to sadden me" — that the evil inclination not sadden me … But if You do not do this for me, I will descend with my grief to the grave. "And the L–rd brought what he asked" — He granted him what he asked.
(שמות יח,יג) ["וַיְהִי מִמָּחֳרָת, וַיֵּשֶׁב מֹשֶׁה לִשְׁפֹּט אֶת הָעָם, וַיַּעֲמֹד הָעָם עַל מֹשֶׁה מִן הַבֹּקֶר עַד הָעָרֶב."] "וַיְהִי מִמָּחֳרָת", מִמָּחֳרַת יוֹם הַכִּפּוּרִים. "וַיֵּשֶׁב מֹשֶׁה לִשְׁפֹּט אֶת הָעָם, וַיַּעֲמֹד הָעָם עַל מֹשֶׁה מִן הַבֹּקֶר עַד הָעָרֶב." הָיָה מֹשֶׁה דָּן אֶת יִשְׂרָאֵל. וַהֲלֹא אֵין הַדַּיָּנִין דָּנִין אֶלָּא עַד זְמַן הַסְּעוֹדָה? וּמַה תִּלְמֹד לוֹמַר "מִן הַבֹּקֶר עַד הָעָרֶב"? אֶלָּא מְלַמֵּד, שֶׁכָּל מִי שֶׁהוּא מוֹצִיא אֶת הַדִּין לַאֲמִתּוֹ, כְּאִלּוּ שׁוּתָף בַּמַעֲשֵׂה בְרֵאשִׁית, שֶׁנֶּאֱמַר כָּן: "מִן הַבֹּקֶר עַד הָעָרֶב", וְנֶאֱמַר לְהַלָּן: (בראשית א,ה) "וַיְהִי עֶרֶב, וַיְהִי בֹקֶר, יוֹם אֶחָד."
(Exodus 18:13) "And it was on the morrow that Moses sat to judge the people.": on the morrow of Yom Kippur (after Moses had descended with the second tablets.) "from morning to evening": Now did Moses judge Israel from morning to evening? Do not judges judge only until the time of eating? We are hereby taught that if one judges a judgment of truth Scripture accounts it to him as if he were a partner with the Holy One Blessed be He in the creation, of which it is written (Genesis 1) "and it was evening and it was morning."
(שמות יח,יד) "וַיַּרְא חֹתֵן מֹשֶׁה אֵת כָּל אֲשֶׁר הוּא עֹשֶׂה לָעָם, וַיֹּאמֶר: מָה הַדָּבָר הַזֶּה אֲשֶׁר אַתָּה עֹשֶׂה לָעָם? מַדּוּעַ אַתָּה יוֹשֵׁב לְבַדֶּךָ, וְכָל הָעָם נִצָּב עָלֶיךָ מִן בֹּקֶר עַד עָרֶב?" כְּמֶלֶךְ שֶׁהוּא יוֹשֵׁב וְהַכֹּל עוֹמְדִין. אָמַר לוֹ: כָּךְ אַתְּ עוֹשֶׂה לָהֶן לְיִשְׂרָאֵל? "מַדּוּעַ אַתָּה יוֹשֵׁב לְבַדֶּךָ, וְכָל הָעָם נִצָּב עָלֶיךָ מִן בֹּקֶר עַד עָרֶב?"
(Exodus 18:14) "And Moses' father-in-law saw": What did he see? He saw him sitting like a king sitting on his throne and all paying attendance upon him, whereupon he said to him: "What is this that you are doing to the people? Why are you sitting alone?"
(שמות יח,טו) "וַיֹּאמֶר מֹשֶׁה לְחֹתְנוֹ: כִּי יָבֹא אֵלַי הָעָם לִדְרֹשׁ אֱלֹהִים." אָמְרוּ: הַדָּבָר הַזֶּה שָׁאַל יְהוּדָה אִישׁ כְּפַר עַכּוֹ אֶת רַבָּן גַּמְלִיאֵל: מָה רָאָה מֹשֶׁה לוֹמַר "כִּי יָבֹא אֵלַי הָעָם"? אָמַר לוֹ: אִם לָאו, מַה יֹּאמַר? אָמַר לוֹ: יֹאמַר 'כִּי יָבֹא הָעָם לִדְרֹשׁ אֱלֹהִים'! אָמַר לוֹ: כְּשֶׁהוּא אוֹמֵר "לִדְרֹשׁ אֱלֹהִים", יָפֶה אָמַר!
"and Moses said to his father-in-law, etc.": They said: This is what Yehudah of Kfar Acco asked R. Gamliel: Why did Moses see fit to say (Ibid.) "Because the people come to me"? (i.e., Does this not seem vain in him?) R. Gamliel: What else should he say? His concluding (Ibid.) "to enquire (concerning the law) of G–d" suffices (to free him of this charge).
(שמות יח,טז) ["כִּי יִהְיֶה לָהֶם דָּבָר בָּא אֵלַי, וְשָׁפַטְתִּי בֵּין אִישׁ וּבֵין רֵעֵהוּ, וְהוֹדַעְתִּי אֶת חֻקֵּי הָאֱלֹהִים וְאֶת תּוֹרֹתָיו."] "כִּי יִהְיֶה לָהֶם דָּבָר בָּא אֵלַי", בֵּין טֻמְאָה לְטַהֲרָה. "וְשָׁפַטְתִּי בֵּין אִישׁ", זֶה הַדִּין שֶׁאֵין בּוֹ פְשָׁרָה. "וּבֵין רֵעֵהוּ", זֶה הַדִּין שֶׁיֵּשׁ בּוֹ פְשָׁרָה. מַגִּיד שֶׁשְּׁנֵיהֶן נִפְטָרִין כְּרֵעִים זֶה מִזֶּה.
(Ibid. 16) "When they have a matter (to be resolved), he (the one who 'has the matter') comes to me": ("a matter") as to uncleanliness or cleanliness. "and I judge between a man": This is a judgment where there is no compromise. "and his neighbor": this is a judgment where there is compromise, where they take leave of each other as "neighbors."
"וְהוֹדַעְתִּי אֶת חֻקֵּי הָאֱלֹהִים וְאֶת תּוֹרֹתָיו." 'חֻקִּים', אֵלּוּ מִדְרָשׁוֹת; 'וְהַתּוֹרוֹת', אֵלּוּ הַהוֹרָאוֹת. דִּבְרֵי רַבִּי יְהוֹשֻׁעַ.
"And I make known to them the statutes of G–d": These are inferences (from what is written). "and His Toroth": His (written) teachings. These are the words of R. Yehoshua.
רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: 'חֻקִּים', אֵלּוּ עֲרָיוֹת, שֶׁנֶּאֱמַר: (ויקרא יח,ל) "לְבִלְתִּי עֲשׂוֹת מֵחֻקּוֹת הַתּוֹעֵבֹת". 'וְהַתּוֹרוֹת', אֵלּוּ הַהוֹרָיוֹת.
R. Elazar Hamodai says: "statutes" (the laws governing) illicit relations, as in (Leviticus 18:30) "not to follow the abominable statutes (i.e., the lewd practices) which were practiced before you." "and His Toroth": His teachings.
(שמות יח,יז-יח) ["וַיֹּאמֶר חֹתֵן מֹשֶׁה אֵלָיו: לֹא טוֹב הַדָּבָר אֲשֶׁר אַתָּה עֹשֶׂה. נָבֹל תִּבֹּל, גַּם אַתָּה, גַּם הָעָם הַזֶּה אֲשֶׁר עִמָּךְ, כִּי כָבֵד מִמְּךָ הַדָּבָר, לֹא תוּכַל עֲשֹׂהוּ לְבַדֶּךָ."] "וַיֹּאמֶר חֹתֵן מֹשֶׁה אֵלָיו: לֹא טוֹב הַדָּבָר אֲשֶׁר אַתָּה עֹשֶׂה. נָבֹל תִּבֹּל". רַבִּי יְהוֹשֻׁעַ אוֹמֵר: יְחַלְּלוּ*יְחַלְּלוּ: יפגעו בכבודך. אוֹתָךְ וִינַשְּׁרוּ*יְנַשְּׁרוּ: יעשו שאם משווים אותך לעץ, העלים שלך ינשרו. אוֹתָךְ. רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: יְנַבְּלוּ*יְנַבְּלוּ: יבזו אותך. אוֹתָךְ וִיקַנְתְּרוּ*יְקַנְתְּרוּ: ירגיזו אותך. אוֹתָךְ, כִּתְאֵנָה זוֹ שֶׁעָלֶיהָ נוֹבְלוֹת, שֶׁנֶּאֱמַר: (ישעיה לד,ד) "כִּנְבֹל עָלֶה מִגֶּפֶן, וּכְנֹבֶלֶת מִתְּאֵנָה." "גַּם אַתָּה, גַּם הָעָם הַזֶּה אֲשֶׁר עִמָּךְ". "אַתָּה", זֶה מֹשֶׁה, "גַּם", זֶה אַהֲרֹן, "הָעָם הַזֶּה אֲשֶׁר עִמָּךְ", אֵלּוּ שִׁבְעִים זְקֵנִים. כְּדִבְרֵי רַבִּי יְהוֹשֻׁעַ.
(Exodus 18:18) "You will languish": R. Yehoshua says: They will wear you out and cause you to collapse. R. Elazar Hamodai says: They will belabor you and vex you, as a fig tree whose leaves are wilted, viz. (Isaiah 1:30) "like an elah of wilted leaf." "also you": Moses; "also": Aaron; "also this people": the seventy elders. These are the words of R. Yehoshua.
רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: "אַתָּה", זֶה מֹשֶׁה, "גַּם", זֶה אַהֲרֹן "גַּם", זֶה נָדָב וַאֲבִיהוּא, "הָעָם הַזֶּה אֲשֶׁר עִמָּךְ", אֵלּוּ שִׁבְעִים זְקֵנִים.
R. Elazar Hamodai says: "you" — Moses; "also" — Aaron, Nadav, and Avihu; "this people" — the seventy elders.
"כִּי כָבֵד מִמְּךָ הַדָּבָר, לֹא תוּכַל עֲשֹׂהוּ לְבַדֶּךָ." אָמַר לוֹ: הִסְתַּכֵּל בְּקוֹרָה זוֹ! כְּשֶׁהִיא לַחָה, שְׁנַיִם שְׁלֹשָׁה נִכְנָסִין תַּחְתֶּיהָ, וְאֵין יְכֹלִין לַעֲמֹד בָּהּ; אַרְבָּעָה חֲמִשָּׁה נִכְנָסִין תַּחְתֶּיהָ, יְכֹלִין לַעֲמֹד בָּהּ. "כִּי כָבֵד מִמְּךָ הַדָּבָר, לֹא תוּכַל עֲשֹׂהוּ לְבַדֶּךָ."
"for this thing is beyond your strength": He said to him: Look at that beam. When it is moist, two or three get under it but cannot lift it; four or five get under it and can lift it. "For this thing is beyond your strength you will not be able to do it alone."
(שמות יח,יט) ["עַתָּה שְׁמַע בְּקֹלִי, אִיעָצְךָ, וִיהִי אֱלֹהִים עִמָּךְ! הֱיֵה אַתָּה לָעָם מוּל הָאֱלֹהִים, וְהֵבֵאתָ אַתָּה אֶת הַדְּבָרִים אֶל הָאֱלֹהִים."] "עַתָּה שְׁמַע בְּקֹלִי אִיעָצְךָ, וִיהִי אֱלֹהִים עִמָּךְ", צֵא וְהִמָּלֵךְ בַּגְּבוּרָה! "הֱיֵה אַתָּה לָעָם מוּל הָאֱלֹהִים", הֱיֵה לָהֶם כְּכֶלִי מָלֵא דִּבְּרוֹת! "וְהֵבֵאתָ אַתָּה אֶת הַדְּבָרִים אֶל הָאֱלֹהִים", דְּבָרִין שֶׁאַתְּ שׁוֹמֵעַ, תָּבִיא וּתְרַצֶּה בָהֶן.
(Ibid. 19) "Now, hearken to my voice": If you hearken to me, it will go well with you. "I will counsel you and G–d will be with you." Go and consult the Omnipotent. "You be to the people": as a vessel, full of pronouncements. "And you shall bring the matters": The things that you hear, bring and relate to them.
(שמות יח,כ) "וְהִזְהַרְתָּה אֶתְהֶם אֶת הַחֻקִּים וְאֶת הַתּוֹרֹת, וְהוֹדַעְתָּ לָהֶם אֶת הַדֶּרֶךְ יֵלְכוּ בָהּ, וְאֶת הַמַּעֲשֶׂה אֲשֶׁר יַעֲשׂוּן." "הַחֻקִּים", אֵלּוּ הַמִּדְרָשׁוֹת; "וְאֶת הַתּוֹרֹת", אֵלּוּ הַהוֹרָיוֹת.*הוֹרָיוֹת: הוראות בית הדין. כְּדִבְרֵי רַבִּי יְהוֹשֻׁעַ.
(Ibid. 20) "And you shall exhort them in respect to the statutes": the inferences; "and the Toroth," the teachings. These are the words of R. Yehoshua.
רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: "הַחֻקִּים", אֵלּוּ עֲרָיוֹת, שֶׁנֶּאֱמַר: (ויקרא יח,ל) "לְבִלְתִּי עֲשׂוֹת מֵחֻקּוֹת הַתּוֹעֵבֹת". "וְאֶת הַתּוֹרֹת", אֵלּוּ הַהוֹרָאוֹת.
R. Elazar says: "statutes" — illicit relations (see above); "and the Toroth" — the teachings.
"וְהוֹדַעְתָּ לָהֶם אֶת הַדֶּרֶךְ יֵלְכוּ בָהּ", זֶה תַּלְמוּד תּוֹרָה; "וְאֶת הַמַּעֲשֶׂה אֲשֶׁר יַעֲשׂוּן", זֶה מַעֲשִׂין טוֹבִין. כְּדִבְרֵי רַבִּי יְהוֹשֻׁעַ.
"and you shall apprise them of the way": Torah study; "and of the deed that they shall do" — the good act (i.e., the performance of mitzvoth.) These are the words of R. Yehoshua.
רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: "וְהוֹדַעְתָּ לָהֶם", הוֹדַע לָהֶם חַיֵּיהֶן! "אֶת הַדֶּרֶךְ", זוֹ בִקּוּר חוֹלִים; "יֵלְכוּ", זוֹ קְבוּרַת מֵתִים; "בָהּ", זוֹ גְמִילוּת חֲסָדִים; "וְאֶת הַמַּעֲשֶׂה", זוֹ שׁוּרַת הַדִּין; "אֲשֶׁר יַעֲשׂוּן", זוֹ לִפְנִים מִשּׁוּרַת הַדִּין.
R. Elazar Hamodai say: "And you shall apprise them": Make known to them "the house of their life" (i.e., instruct them in the earning of a livelihood.) "the way": the visiting of the sick. "they shall go": the burial of the dead. "in it": the practice of lovingkindness. "and the deed": the law. "that they shall do": above and beyond the letter of the law.
(שמות יח,כא) ["וְאַתָּה תֶחֱזֶה מִכָּל הָעָם אַנְשֵׁי חַיִל יִרְאֵי אֱלֹהִים, אַנְשֵׁי אֱמֶת, שֹׂנְאֵי בָצַע, וְשַׂמְתָּ עֲלֵהֶם שָׂרֵי אֲלָפִים, שָׂרֵי מֵאוֹת, שָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרֹת."] "וְאַתָּה תֶחֱזֶה מִכָּל הָעָם אַנְשֵׁי חַיִל", אַתָּה תֶּחֱזֶה לָהֶם בִּנְבוּאָה; "אַנְשֵׁי חַיִל", אֵלּוּ עֲשִׁירִין וּבַעֲלֵי מָמוֹן; "יִרְאֵי אֱלֹהִים", אֵלּוּ שֶׁהֵן יְרֵאִין מִן הַמָּקוֹם בַּדִּין; "אַנְשֵׁי אֱמֶת", אֵלּוּ בַעֲלֵי אַבְטָחָה; "שֹׂנְאֵי בָצַע", אֵלּוּ שֶׁהֵן שׂוֹנְאִין לְקַבֵּל שֹׁחַד בַּדִּין; כְּדִבְרֵי רַבִּי יְהוֹשֻׁעַ.
(Ibid. 21) "And you shall see from all the people": by prophecy. "men of valor": men of wealth and men of means. "fearers of G–d": in judgment. "men of truth": trustworthy men. "haters of gain": who hate to accept money (for collusion) in judgment. These are the words of R. Yehoshua.
רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: "וְאַתָּה תֶחֱזֶה מִכָּל הָעָם", אַתָּה תֶחֱזֶה לָהֶם בִּסְפּוּקְלַרְיָא,*אִסְפֻּקְלַרְיָא: specularia: כמראה; אבן שקופה; נבואה. כְּמַחְזִית זוֹ שֶׁחוֹזִין בָּהּ הַמְּלָכִים;*מַחְזִית. מראה. "אַנְשֵׁי חַיִל", אֵלּוּ בַעֲלֵי אַבְטָחָה; "יִרְאֵי אֱלֹהִים", אֵלּוּ שֶׁהֶן עוֹשִׂין פְּשָׁרָה בַדִּין; "אַנְשֵׁי אֱמֶת", כְּגוֹן רַבִּי חֲנִינָה בֶן דּוֹסָה וַחֲבֵרָיו; "שֹׂנְאֵי בָצַע", אֵלּוּ שֶׁהֶן שׂוֹנְאִים מָמוֹן עַצְמָן, וְאִם מָמוֹן עַצְמָן שׂוֹנְאִין, קַל וָחֹמֶר מָמוֹן חֲבְרֵיהֶן.
R. Elazar Hamodai says: "And you shall see from all the people": clearly, as by the glass through which the kings look. "men of valor": trustworthy men. "fearers of G–d": those who compromise in judgment. "men of truth": such as R. Chanina b. Dossa and his colleagues. "haters of gain": who "hate" (i.e., who are prepared to lose) their own money in judgment. If they (thus) "hate" their own money, how much more so (are they solicitous for) the money of others!
"וְשַׂמְתָּ עֲלֵהֶם שָׂרֵי אֲלָפִים", שֵׁשׁ מֵאוֹת; "שָׂרֵי מֵאוֹת", שֵׁשֶׁת אֲלָפִים; "שָׂרֵי חֲמִשִּׁים", שְׁנֵים עָשָׂר אֶלֶף; "שָׂרֵי עֲשָׂרֹת", שִׁשִּׁים אֶלֶף; נִמְצְאוּ כָּל שָׂרֵי יִשְׂרָאֵל שֶׁבַע רִבּוֹא וּשְׁמֹנַת אֲלָפִים וְשֵׁשׁ מֵאוֹת.
"and place over them officers of thousands, officers of hundreds, officers of fifties, and officers of ten": "officers of thousands" — six hundred, (the population being six hundred thousand); "officers of hundreds" — six thousand; "officers of fifties" — twelve thousand; officers of tens" — sixty thousand. So that all the officers of Israel totaled seventy-eight thousand and six hundred.
(שמות יח,כב) ["וְשָׁפְטוּ אֶת הָעָם בְּכָל עֵת, וְהָיָה, כָּל הַדָּבָר הַגָּדֹל יָבִיאוּ אֵלֶיךָ, וְכָל הַדָּבָר הַקָּטֹן יִשְׁפְּטוּ הֵם, וְהָקֵל מֵעָלֶיךָ וְנָשְׂאוּ אִתָּךְ."] "וְשָׁפְטוּ אֶת הָעָם בְּכָל עֵת". רַבִּי יְהוֹשֻׁעַ אוֹמֵר: בְּנֵי אָדָם בְּטֵלִין מִמְּלַאכְתָּן יִהְיוּ דָּנִין אֶת הָעָם בְּכָל עֵת.
(Ibid. 22) "And they shall judge the people at all times": R. Yehoshua says: men who are not bound to labor and who are occupied with Torah study, so that they can judge the people at all times.
רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: בְּנֵי אָדָם שֶׁהֵן בְּטֵלִין מִמְּלַאכְתָּן וְעוֹסְקִים בְּדִבְרֵי תוֹרָה יִהְיוּ דָּנִין אֶת הָעָם בְּכָל עֵת.
"וְהָיָה כָּל הַדָּבָר הַגָּדֹל יָבִיאוּ אֵלֶיךָ, וְכָל הַדָּבָר הַקָּטֹן, יִשְׁפְּטוּ הֵם". דְּבָרִים גְּדוֹלִים, יָבִיאוּ אֵלֶיךָ, וְהַדְּבָרִים הַקְּטַנִּים, יִשְׁפְּטוּ הֵן. אַתָּה אוֹמֵר כֵּן, אוֹ אֵינוֹ אֶלָּא דְּבָרִים שֶׁלִּבְנֵי אָדָם גְּדוֹלִים, יָבִיאוּ אֵלֶיךָ, וּדְבָרִים שֶׁלִּבְנֵי אָדָם קְטַנִּים יִשְׁפְּטוּ הֵם? כְּשֶׁהוּא אוֹמֵר: (שמות יח,כו) "אֶת הַדָּבָר הַקָּשֶׁה יְבִיאוּן אֶל מֹשֶׁה", הָא אֵינוֹ מְדַבֵּר בִּבְנֵי אָדָם, אֶלָּא בִּדְבָרִים הַכָּתוּב מְדַבֵּר. "וְנָשְׂאוּ אִתָּךְ", "וְהָקֵל מֵעָלֶיךָ".*סרס הכתוב.
(Ibid.) "And it shall be, every great thing shall they bring to you": (The intent is:) Major things shall they bring to you; minor things shall they themselves judge. You say this, but perhaps (the intent is:) The matters of the great men shall they bring to you and the matters of ordinary men shall they themselves judge? From (Ibid. 26) "The hard thing they brought to Moses" we see that Scripture here is not speaking of (great) men, but of great (i.e., formidable) things.
(שמות יח,כג) "אִם אֶת הַדָּבָר הַזֶּה תַּעֲשֶׂה, וְצִוְּךָ אֱלֹהִים, וְיָכָלְתָּ עֲמֹד, וְגַם כָּל הָעָם הַזֶּה עַל מְקֹמוֹ יָבֹא בְשָׁלוֹם." צֵא וְהִמָּלךְ בַּגְּבוּרָה! "וְצִוְּךָ אֱלֹהִים, וְיָכָלְתָּ עֲמֹד" אִם מוֹדֶה לָךְ, "וְיָכָלְתָּ עֲמֹד", וְאִם לָאו, אֵי אַתָּה יָכֹל לַעֲמֹד.
(Ibid. 23) "If you would do this thing, etc.": Go and take counsel with the Omnipotent. "and G–d command you, you will be able to bear up." If He consents to you, you will be able to bear up. If not, you will not be able to bear up.
"וְגַם כָּל הָעָם הַזֶּה עַל מְקֹמוֹ יָבֹא בְשָׁלוֹם." אַהֲרֹן, נָדָב וַאֲבִיהוּא, וְשִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל, "עַל מְקֹמוֹ יָבֹא בְשָׁלוֹם."
"and also all of this people, etc.": Aaron, Nadav and Avihu and the seventy elders of Israel "shall come to their place in peace.
(שמות יח,כד) "וַיִּשְׁמַע מֹשֶׁה לְקוֹל חֹתְנוֹ, וַיַּעַשׂ כֹּל אֲשֶׁר אָמָר." "וַיִּשְׁמַע מֹשֶׁה לְקוֹל חֹתְנוֹ", וַדַּי; "וַיַּעַשׂ כֹּל אֲשֶׁר אָמָר", כָּל אֲשֶׁר אָמַר לוֹ חוֹתְנוֹ. דִּבְרֵי רַבִּי יְהוֹשֻׁעַ.
(Ibid. 24) "And Moses heeded his father-in-law's voice": as stated. "and he did all that he said" — all that his father-in-law said to him. These are the words of R. Yehoshua.
רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: "וַיִּשְׁמַע מֹשֶׁה לְקוֹל חֹתְנוֹ", וַדַּי; "וַיַּעַשׂ כֹּל אֲשֶׁר אָמָר" לוֹ הָאֱלֹהִים.
R. Elazar Hamodai says: "And Moses heeded his father-in-law's voice, and he did all that He (G–d) said to him."
(שמות יח,כז) "וַיְשַׁלַּח מֹשֶׁה אֶת חֹתְנוֹ וַיֵּלֶךְ לוֹ אֶל אַרְצוֹ." רַבִּי יְהוֹשֻׁעַ אוֹמֵר: שִׁלְּחוֹ בִּכְבוֹדוֹ שֶׁלָּעוֹלָם.*בִּכְבוֹדוֹ שֶׁלָּעוֹלָם: לפי הכבוד הנהוג בעולם, נתן לו צידה לדרך וליווהו.
(Ibid. 27) "And Moses sent his father-in-law": R. Yehoshua says: He sent him with gifts.
רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: נָתַן לוֹ מַתָּנוֹת רַבּוֹת, שֶׁמִּתּוֹךְ תְּשׁוּבָה שֶׁנָּתַן לוֹ אַתָּה לָמֵד, שֶׁנֶּאֱמַר: (במדבר י,לא) "אַל נָא תַּעֲזֹב אֹתָנוּ!" אָמַר לוֹ: אַתָּה נָתַתָּ לָנוּ עֵצָה טוֹבָה וְעֵצָה יָפָה, וְהַמָּקוֹם הוֹדָה לִדְבָרֶיךָ, "אַל נָא תַּעֲזֹב אֹתָנוּ!" אָמַר לוֹ: כְּלוּם הַנֵּר מַהְנֶה אֶלָּא בִמְקוֹם הַחֹשֶׁךְ? וְכִי מָה הַנֵּר מַהְנֶה בֵּין חַמָּה וּלְבָנָה? אַתָּה מֹשֶׁה חַמָּה, וְאַהֲרֹן לְבָנָה, מַה יַּעֲשֶׂה הַנֵּר בֵּין חַמָּה לִלְבָנָה? אֶלָּא הֲרֵי אֲנִי הוֹלֵךְ לְאַרְצִי, וּמְגַיֵּר כָּל בְּנֵי מְדִינָתִי, שֶׁאֲבִיאֵם לְתַלְמוּד תּוֹרָה, וַאֲקָרְבֵם תַּחַת כַּנְפֵי הַשְּׁכִינָה.
R. Elazar Hamodai says: He sent him with all the honor in the world, as is seen in his (Moses') response to him, as it is written (Numbers 10:30) "I pray you, do not leave us," telling him: You gave us good and beautiful counsel, and the L–rd consented to your words. "I pray you, do not leave us." Yithro replied: Is a candle of benefit other than in a place of darkness? Can sun and moon benefit from a candle? You are the sun and Aaron your brother is the moon. What can a candle do between you? Let me go to my land and I will convert all of my countrymen and bring them to the study of Torah and under the wings of the Shechinah.
יָכֹל שֶׁהָלַךְ וְלֹא עָשָׂה? תִּלְמֹד לוֹמַר: (שופטים א,טז) "וּבְנֵי קֵינִי חֹתֵן מֹשֶׁה עָלוּ מֵעִיר הַתְּמָרִים". וְאוֹמֵר: (שופטים א,טז) "וַיֵּלֶךְ וַיֵּשֶׁב אֶת הָעָם." וְאֵין 'עַם' אֶלָּא חָכְמַה, שֶּׁנֶּאֱמַר: (איוב יב,כ) "אָמְנָם כִּי אַתֶּם עָם, וְעִמָּכֶם תָּמוּת חָכְמָה." אַל תִּקְרֵי "תָּמוּת" אֶלָּא 'תוּמַת'! כָּל זְמַן שֶׁחָכָם מִתְקַיֵּם, חָכְמָתוֹ מִתְקַיֶּמֶת; מֵת חָכָם, אָבְדָה חָכְמָתוֹ עִמּוֹ.
One might think that he went but did not do so. It is, therefore, written (Judges 1:16) "And the children of Keni, the father-in-law of Moses, went up from the city of date-palms," and (Ibid.) "and they went and settled with the people," "the people" signifying "wisdom," (in this instance, Torah study), viz. (Iyyov 12:2) "Truly you are a people, but will wisdom die with you?" Read if not "tamuth" ("die"), but "tumath" ("put to death"). So long as a sage lives, his wisdom endures. When he dies, his wisdom is lost with him.
וְכֵן מָצִינוּ, מִשֶּׁמֵּת רַבִּי נָתָן, אָבְדָה חָכְמָתוֹ עִמּוֹ. הָלְכוּ וְיָשְׁבוּ לָהֶם אֵצֶל יוֹשְׁבֵי יַעְבֵּץ. וְכִי יוֹשְׁבֵי יַעְבֵּץ הָיוּ? וַהֲלֹא תַּלְמִידֵי יַעְבֵּץ הָיוּ, שֶׁנֶּאֱמַר: (דברי הימים א ב,נה) "וּמִשְׁפְּחוֹת סֹפְרִים יֹשְׁבֵי יַעְבֵּץ, תִּרְעָתִים, שִׁמְעָתִים, שׂוּכָתִים, הֵמָּה הַקִּינִים הַבָּאִים מֵחַמַּת אֲבִי בֵית רֵכָב." "תִּרְעָתִים", שֶׁהָיוּ מַתְרִיעִים וְנֶעֱנִים; "שִׁמְעָתִים", שֶׁשָּׁמְעוּ קוֹל תְּרוּעַת תּוֹרָה בְּסִינַי; "שׂוּכָתִים", שֶׁהָיוּ יוֹשְׁבִים בְּסֻכּוֹת, שֶׁנֶּאֱמַר: (ירמיה לה,י) "וַנֵּשֶׁב בָּאֳהָלִים, וַנִּשְׁמַע וַנַּעַשׂ כְּכֹל אֲשֶׁר צִוָּנוּ יוֹנָדָב אָבִינוּ."
(And thus we find, when R. Yochanan b. Zakkai died, that his wisdom was lost with him.) They went and settled with Yaavetz, it being written of them (I Chronicles 2:55) "the dwellers of Yaavetz." Now were they dwellers of Yaavetz? Rather, they were disciples of (a man called) Yaavetz, viz. "And the families of scribes, 'dwellers' of Yaavetz — Tirathim, Shimathim, Suchathim — These were the Kenites who descended from Chamath, the father of the house of Rechav." "Tirathim" — They sounded the alarm ("mathri'im") and were answered. "Shimathim" — They heard ("shamu") the sound of shofar of Torah at Sinai. "Suchathim" — They dwelt in succoth, viz. (Jeremiah 35:10) "And we (the descendants of Rechav) live in tents, etc."
מַעֲשֶׂה בְאֶחָד שֶׁאָמַר: קָרְבָּן מִבְּנֵי שׁוֹתֵה מַיִם, וְיָצַאת בַּת קוֹל מִקָּדְשֵׁי הַקֳּדָשִׁים וְאָמְרָה: מִי שֶׁקִּבֵּל קָרְבְּנוֹתֵיהֶם בַּמִּדְבָּר, הוּא יְקַבֵּל קָרְבְּנוֹתֵיכֶם בְּשָׁעָה זוֹ.
It once happened that one of the water drinkers (the descendants of Rechav, viz. Jeremiah 35:6) sacrificed an offering and a Heavenly voice issued forth from the holy of holies, saying: "He who accepted your sacrifices in the desert, He will accept your sacrifices at this time!"
רַבִּי נָתָן אוֹמֵר: גְּדוֹלָה הַבְּרִית שֶׁנִּכְרְתָה עִם יוֹנָדָב בֶּן רֵכָב, מֵהַבְּרִית שֶׁנִּכְרְתָה עִם דָּוִד, שֶׁהַבְּרִית שֶׁנִּכְרְתָה עִם דָּוִד, לֹא נִכְרְתָה אֶלָּא עַל תְּנַי, שֶׁנֶּאֱמַר: (תהלים קלב,יב) "אִם יִשְׁמְרוּ בָנֶיךָ בְּרִיתִי", וְאִם לָאו, (תהלים פט,לג) "וּפָקַדְתִּי בְשֵׁבֶט פִּשְׁעָם", אֲבָל הַבְּרִית שֶׁנִּכְרְתָה עִם יוֹנָדָב בֶּן רֵכָב, לֹא נִכְרְתָה עִמּוֹ עַל תְּנַי, שֶׁנֶּאֱמַר: (ירמיה לה,יט) "לָכֵן, כֹּה אָמַר יי צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל: לֹא יִכָּרֵת אִישׁ לְיוֹנָדָב בֶּן רֵכָב עֹמֵד לְפָנַי כָּל הַיָּמִים."
R. Nathan says: Great is the covenant that was made with Yonadav the son of Rechav than that made with David. For that made with David was conditional, viz. (Psalms 132:12) "If your sons keep My covenant, etc.", and if not, (Ibid. 89:33) "then I will punish their offense with the rod," but the covenant with Yonadav the son of Rechav was unconditional, viz. (Jeremiah 35:19) "There will not be cut off a man of (the descendants of) Yonadav the son of Rechav standing before Me all of the days."...
שְׁלֹשָׁה דְּבָרִים נִתְּנוּ עַל תְּנַי: אֶרֶץ יִשְׂרָאֵל, וּבֵית הַמִּקְדָּשׁ, וּמַלְכוּת בֵּית דָּוִד. חוּץ מִסֵּפֶר תּוֹרָה וּבְרִיתוֹ שֶׁלְּאַהֲרֹן, שֶׁלֹּא נִתְּנוּ עַל תְּנַי. אֶרֶץ יִשְׂרָאֵל מְנַיִן? שֶׁנֶּאֱמַר: (דברים יא,יז) "הִשָּׁמְרוּ לָכֶם פֶּן יִפְתֶּה לְבַבְכֶם, וְסַרְתֶּם וַעֲבַדְתֶּם אֱלֹהִים אֲחֵרִים וְהִשְׁתַּחֲוִיתֶם לָהֶם. וְחָרָה אַף יי בָּכֶם". וּבֵית הַמִּקְדָּשׁ מְנַיִן? שֶׁנֶּאֱמַר: (מלכים א ו,יב) "הַבַּיִת הַזֶּה אֲשֶׁר אַתָּה בֹנֶה, אִם תֵּלֵךְ בְּחֻקֹּתַי וְאֶת מִשְׁפָּטַי תַּעֲשֶׂה, וְשָׁמַרְתָּ אֶת כָּל מִצְוֹתַי לָלֶכֶת בָּהֶם, וַהֲקִמֹתִי אֶת דְּבָרִי אִתָּךְ אֲשֶׁר דִּבַּרְתִּי אֶל דָּוִד אָבִיךָ." וְאִם לָאו, (מלכים א ט,ח) "וְהַבַּיִת הַזֶּה יִהְיֶה עֶלְיוֹן, כָּל עֹבֵר עָלָיו יִשֹּׁם וְשָׁרָק".*יִשֹּׁם וְשָׁרָק: ישתומם וישרוק כשיראה את חורבנו. וּמַלְכוּת בֵּית דָּוִד מְנַיִן? תִּלְמֹד לוֹמַר: (תהלים קלב,יב) "אִם יִשְׁמְרוּ בָנֶיךָ בְּרִיתִי וְעֵדֹתִי זוֹ אֲלַמְּדֵם", וְאִם לָאו, (תהלים פט,לג) "וּפָקַדְתִּי בְשֵׁבֶט פִּשְׁעָם".
Three things were given conditionally: Eretz Yisrael, the Temple, and the kingdom of the house of David, but not the Torah scroll and the covenant of Aaron, which were not given conditionally. Eretz Yisrael — (Devarim 11:16-17) "Take heed unto yourselves lest your hearts be enticed … and the wrath of the L–rd will burn against you." The Temple — (I Kings 6:12) "This Temple that you build, if you follow My statutes and keep all of My mitzvoth to walk in them, then I shall uphold My word with you that I spoke to David your father, etc." And if not, (Michah 7:15) "… then the land will be a ruin (together) with its inhabitants." The kingdom of the house of David — (Psalms 132:12) "If your sons keep My covenant, etc.", and if not, (Ibid. 89:33) "then I will punish their offense with the rod."
וּמְנַיִן לְסֵפֶר תּוֹרָה שֶׁלֹּא נִתַּן עַל תְּנַי? שֶׁנֶּאֱמַר (דברים לג,ד) "תּוֹרָה צִוָּה לָנוּ מֹשֶׁה מוֹרָשָׁה". וּמְנַיִן לִבְרִיתוֹ שֶׁלְּאַהֲרֹן, שֶׁלֹּא נִתַּן עַל תְּנַי? שֶׁנֶּאֱמַר (במדבר יח,יט) "בְּרִית מֶלַח עוֹלָם הִוא". וְאוֹמֵר: (במדבר כה,יג) "וְהָיְתָה לּוֹ וּלְזַרְעוֹ אַחֲרָיו בְּרִית כְּהֻנַּת עוֹלָם".
And whence is it derived that the Torah scroll was given unconditionally? From (Devarim 33:4) "The Torah which Moses commanded us is the (eternal) inheritance of the congregation of Jacob." Whence is it derived that the covenant with Aaron was made unconditionally? From (Numbers 18:19) "It is a covenant of salt forever," (Ibid. 25:13) "And it shall be unto him and to his seed after him a covenant of eternal priesthood."
וּמְנַיִן לִבְנֵי יוֹנָדָב בֶּן רֵכָב, שֶׁהֵם מִבְּנֵי בָנָיו שֶׁלְּיִתְרוֹ? שֶׁנֶּאֱמַר: (דברי הימים א ב,נה) "הֵמָּה הַקִּינִים הַבָּאִים מֵחַמַּת אֲבִי בֵית רֵכָב." הֵם בִּקְּשׁוּ אֶת הָרַב, וְיַעְבֵּץ בִּקֵּשׁ חָכְמַה, שֶּׁנֶּאֱמַר: (דברי הימים א א,ד) "וַיִּקְרָא יַעְבֵּץ לֵאלֹהֵי יִשְׂרָאֵל לֵאמֹר: אִם בָּרֵךְ תְּבָרְכֵנִי, וְהִרְבִּיתָ אֶת גְּבוּלִי, וְהָיְתָה יָדְךָ עִמִּי, וְעָשִׂיתָ מֵּרָעָה לְבִלְתִּי עָצְבִּי. וַיָּבֵא אֱלֹהִים אֵת אֲשֶׁר שָׁאָל." "אִם בָּרֵךְ תְּבָרְכֵנִי", בְּתַלְמוּד תּוֹרָה; "וְהִרְבִּיתָ אֶת גְּבוּלִי", בַּתַּלְמִידִים; "וְהָיְתָה יָדְךָ עִמִּי", שֶׁלֹּא אֶשְׁכַּח אֶת מִשְׁנָתִי; "וְעָשִׂיתָ מֵּרָעָה", שֶׁתַּעֲשֶׂה לִי רֵעִים כְּמוֹתִי; "לְבִלְתִּי עָצְבִּי", שֶׁלֹּא יַעֲצִיבֵנִי יֵצֶר הָרָע מִלַּעֲסֹק בְּדִבְרֵי תוֹרָה; "וַיָּבֵא אֱלֹהִים אֵת אֲשֶׁר שָׁאָל." נָתַן לוֹ מַה שֶּׁשָּׁאַל,
And whence is it derived that the sons of Yonadav the son of Rechav are the descendants of Yithro? From (I Chronicles 2:55) "They were the Kenites, who descended from Chamath the father of Rechav." They sought a master and Yaavetz sought disciples, viz. (Ibid. 4:10) "and Yaavetz called out to the G–d of Israel, saying: 'If You bless me and expand my borders, and Your hand be with me and You keep (me) from evil, not to sadden me …' And the L–rd brought what he asked." "If you bless me" — with Torah study.. "and You expand my borders" — with disciples. "and Your hand be with me" — that I not forget my learning. "and You keep (me) from evil" — that You give me friends such as I am. "not to sadden me" — that the evil inclination not keep me from Torah study. "And the L–rd brought what he asked" — He granted him what he asked,
לוֹ נָתַן מִשְׁאֲלוֹתָיו וְלָהֶם נָתַן מַה שֶּׁשָּׁאֲלוּ, שֶׁנֶּאֱמַר: (משלי כט,יג) "רָשׁ וְאִישׁ תְּכָכִים נִפְגָּשׁוּ, מֵאִיר עֵינֵי שְׁנֵיהֶם יי." וְאוֹמֵר: (משלי כב,ב) "עָשִׁיר וָרָשׁ נִפְגָּשׁוּ, עֹשֵׂה כֻלָּם יי." הָא כֵיצַד? תַּלְמִיד שֶׁשִּׁמֵּשׁ אֶת הָרַב, וְהָרַב רוֹצֶה לְהַשְׁנוֹתוֹ, "מֵאִיר עֵינֵי שְׁנֵיהֶם יי", זֶה קוֹנֶה חַיֵּי עוֹלָם, וְזֶה קוֹנֶה חַיֵּי עוֹלָם. אֲבָל תַּלְמִיד שֶׁשִּׁמֵּשׁ אֶת הָרַב, וְהָרַב אֵינוֹ רוֹצֶה לְהַשְׁנוֹתוֹ, "עֹשֵׂה כֻלָּם יי", מִי שֶׁעָשָׂה לָזֶה חָכָם, סוֹפוֹ לַעֲשׂוֹתוֹ טִפֵּשׁ, מִי שֶׁעָשָׂה לָזֶה טִפֵּשׁ, סוֹפוֹ לַעֲשׂוֹתוֹ חָכָם.
and them what they asked. As it is written (Proverbs 29:13) "the poor man and the man of means meet. The L–rd brightens the eyes of both," and (Ibid. 22:2) "The rich man and the poor man have met. The L–rd makes them all." How so? A disciple who pays attendance upon his master, and his master desires to teach him — "The L–rd brightens the eyes of both." Both acquire life in the world to come. But if a disciple pays attendance upon his master, and his master does not desire to teach him — "The L–rd makes them all" — The one whom He made wise, He makes stupid in the end; and the one He made stupid, He makes wise in the end.
כַּיּוֹצֵא בוֹ אַתָּה אוֹמֵר בְּנוֹתְנֵי צְדָקָה. כֵּיצַד? עָנִי שֶׁפָּשַׁט יָדוֹ לְבַעַל הַבַּיִת, וּבַעַל הַבַּיִת רוֹצֶה לִתֵּן לוֹ, "מֵאִיר עֵינֵי שְׁנֵיהֶם יי",
אֲבָל עָנִי שֶׁפָּשַׁט יָדוֹ לְבַעַל הַבַּיִת, וּבַעַל הַבַּיִת אֵינוֹ רוֹצֶה לִתֵּן לוֹ, "עֹשֵׂה כֻלָּם יי": מִי שֶׁעָשָׂה לָזֶה עָנִי, סוֹפוֹ לַעֲשׂוֹתוֹ עָשִׁיר, וּמִי שֶׁעָשָׂה לָזֶה עָשִׁיר, סוֹפוֹ לַעֲשׂוֹתוֹ עָנִי.
רַבִּי יְהוּדָה הַנָּשִׂיא אוֹמֵר: הֲרֵי הוּא אוֹמֵר: (דברי הימים א א,ד) "וַיִּקְרָא יַעְבֵּץ לֵאלֹהֵי יִשְׂרָאֵל לֵאמֹר: אִם בָּרֵךְ תְּבָרְכֵנִי, וְהִרְבִּיתָ אֶת גְּבוּלִי, וְהָיְתָה יָדְךָ עִמִּי, וְעָשִׂיתָ מֵּרָעָה לְבִלְתִּי עָצְבִּי.*וְעָשִׂיתָ מֵּרָעָה: ועשית להצילני מרעה. וַיָּבֵא אֱלֹהִים אֵת אֲשֶׁר שָׁאָל." "אִם בָּרֵךְ תְּבָרְכֵנִי", בְּפִרְיָה וְרִבְיָה; "וְהִרְבִּיתָ אֶת גְּבוּלִי", בְּבָנִים וּבְבָנוֹת; "וְהָיְתָה יָדְךָ עִמִּי", זֶה מַשָּׂא וּמַתָּן; "וְעָשִׂיתָ מֵּרָעָה", חַיִּים שֶׁנָּתַתָּ לִי, שֶׁלֹּא יְהֵי בָהֶן לֹא חֹלִי מֵעַיִם, לֹא מֵחוֹשׁ עַיִן, לֹא מֵחוֹשׁ רֹאשׁ;*מֵחוֹשׁ: כאב. "לְבִלְתִּי עָצְבִּי", הָא אִם אֵין אַתְּ עוֹשֶׂה לִי כֵן, הֲרֵי אֲנִי יוֹרֵד כְּבֶן סִיסַי לַשְּׁאוֹל. "וַיָּבֵא אֱלֹהִים אֵת אֲשֶׁר שָׁאָל", נָתַן לוֹ מַה שֶּׁשָּׁאַל.
R. Yehudah Hanassi says: It is written "And Yaavetz called out to the G–d of Israel, saying: 'If You bless me and expand my borders, etc.'" If You bless me with children and expand my borders with sons and daughters, "and Your hand be with me" — in my dealings, "and You keep (me) from evil" — that the life You have given me be free of intestinal disorder, or eye ailments, or headaches, "not to sadden me" — that the evil inclination not sadden me … But if You do not do this for me, I will descend with my grief to the grave. "And the L–rd brought what he asked" — He granted him what he asked.
רַבִּי חֲנַנְיָה בֶן גַּמְלִיאֵל אוֹמֵר: לָמָּה נֶאֶמְרוּ כָּל שִׁעוּרִים הַלָּלוּ? אֶלָּא בַשָּׁנָה הַשְּׁנִיָּה, בְּשָׁעָה שֶׁבִּקֵּשׁ מֹשֶׁה לְהַעֲמִיד טַכְּסֵיוֹטֵיסִין עַל יִשְׂרָאֵל,*טַכְּסֵיוֹטֵיס. taxeōtēs: סגן, עוזר פקיד. שֶׁנֶּאֱמַר: (במדבר ב,ב) "אִישׁ עַל דִּגְלוֹ בְאֹתֹת לְבֵית אֲבֹתָם". חַסְלַת מַסֶּכְתָּה דַעֲמָלֵק.