Midrasch zu Schemot 4:18

R. Chanina said: "The departure of the soul from the body is (Fol. 19) like a knotted rope passing through a loop-hole in the mast." R. Jochanan said: "Like ropes pulled through loop-holes in the board of a ship." (Fol. 29) R. Levi b. Chitha said: "He who takes leave of a dead body after burial shall not say, 'Go with peace,' but 'Go in peace.' However, if one takes leave of his living friend he should not say, 'Go in peace,' but 'Go with peace'; i.e., when one takes leave of a dead body he shall not say: 'Go with peace,' but 'Go in peace,' as it is said (Gen. 15, 15) But thou shalt come to thy fathers in peace (Beshalom); but when one takes leave of his living friend he should not say, 'Go in peace,' but 'Go with peace'; for Jethro, who said to Moses (Ex. 4, 18) Go with peace (Leshalom), Moses went and was successful; while David who said to Abshalam (II Sam. 15, 9) Go in peace, the latter went and hung himself." R. Levi said again: "He who goes out from the synagogue after prayer and enters the house of learning to study the Torah will be rewarded with permission to wait on the Divine Presence, for it is said (Ps. 84, 8) They go from strength to strength; each of them will appear before God in Zion."

Now Jethro heard (Exod. 18:1). Jethro was known by seven names. He was called Jethro (yitro) because he added (yater) a chapter to the law, that is, the chapter dealing with judges. He was called Hobab (hobab) because he loved (hiba) the law. When he came to the Holy Land, they offered him the fields of Jericho, but he said: “I brought none of my possessions with me, and I abandoned all I owned in order to study the Torah, shall I now sow and reap when I should be studying Torah?” They told him: “There is a man studying the law in a certain area that is in a desolate place in the desert, and it lacks even wheat.” When they heard this, they went there, as it is said: And the children of the Kenite, Moses’ father-in-law, went up out of the city of the palm trees with the children of Judah, unto the wilderness of Judah, which is in the south of Arad; and they went and dwelt with the people (Judg. 1:16).⁷See Ginzberg, Legends of the Jews 3:76. The descendants of Jethro devoted themselves to Torah study. They went there and found Jabez sitting in the house of study, and the priests, the Levites, and the rulers were sitting with him, and all the Israelites were sitting there. And so they said to him (Jabez): “We are converts, how can we sit there among them?” Thereupon they seated themselves at the entrance to the school and listened and learned, as it is said: The families of scribes that dwelt at Jabez: the Tirathites, the Shimeathites, the Succathites. These are the Kenites (I Chron. 2:55). They were called tiratim (Tirathites) because they sat at the gate (sha’ar), shime’atim (Shimeathites) because they listened (from shama, “to hear”) and learned, and sukhatim (Succathites) because the Israelites made it clear to them (from mesakhim, “looked after them”). Another explanation (of Tirathites). Whenever the Israelites were confronted by danger they would blow (matri’in) their shofars, and they (Kenites) would hear them.

And further said R. Abin the Levite: "He who leaves his friend [after escorting him a distance] must not say 'Go in peace' but Go with peace.' for Jethro said unto Moses (Ex. 4, 18.) Go with peace. He went and succeeded, but David said to Abshalom (II Sam. 15, 9.) Go in peace. He went and hanged himself." Further said R. Abin the Levite: "He who takes leave of the dead body [after burial] must not say 'Go with peace' but 'Go in peace,' for it is said (Gen. 15, 15.) But thou shalt come to thy fathers in peace." R. Levi b. Chiya said: "He who goes out from the synagogue [after prayer] and enters the house of learning and studies the Torah will be permitted to wait on the Divine Presence, for it is said (Ps. 84, 8.) They go from strength to strength; each of them will appear before God in Zion." R. Elazar in the name of R. Chanina said: "Scholars advance peace in the world, as it is said (Is. 54, 13.) And all thy children shall be taught by the Lord and great shall be the peace of thy children. Read not Banaich (Thy Children), but read it Bonaich (thy builders)"; Great peace have they who love thy Torah and there is no stumbling for them (Ps. 119, 115). Peace be within thy rampart, prosperity within thy palaces (Ib. 122, 7). For my brethren and associates' sake I would fain speak peace concerning Thee (Ib.). For the sake of the house of the Lord our God. I would seek thy good. The Lord will give strength unto his people; The Lord will bless his people with peace.

(Exod. 4:18:) THEN MOSES WENT AND RETURNED UNTO HIS FATHER-IN-LAW JETHER (i.e., Jethro). This text is related (to Job 23:13): BUT HE HAS ONENESS; SO WHO CAN TURN HIM? AND WHATEVER HIS SOUL DESIRES, HE DOES. R. Papias interpreted <the verse as follows >: Because he stands alone in his world, there is no one to interfere with him. Whatever he wants to do, he does, as stated (in Job 23:13): AND WHATEVER HIS SOUL DESIRES, HE DOES.⁶⁶Tanh., Exod. 1:18; Tanh. (Buber), Gen. 4:21; B Mekhilta de Rabbi Ishmael, Beshallah, 7; Cant. R. 1:9:1; cf. Exod. R. 4:3; cf. also Gen. R. 21:5. R. Aqiva said to him: Enough from you, Papias! One does not so interpret. What is the meaning of (Job 23:13): BUT HE HAS ONENESS; SO WHO CAN TURN HIM? Just like the one who petitions <here> below, so is one who petitions above. Where is it shown? Where it is stated (in Dan. 4:14 [17]): THE RULING IS BY THE DECREE OF THE WATCHERS, AND THE PETITION {BY} THE WORD OF THE HOLY ONES < SO THAT THE LIVING MAY KNOW THAT THE MOST HIGH IS SOVEREIGN OVER THE HUMAN REALM >…. Just as one argues halakhah <here> below, so it is above. So everything <proceeds> with justice. Thus it is stated (in Dan. 10:21): BUT I WILL TELL YOU WHAT IS INSCRIBED IN THE RECORD OF TRUTH; <FOR NO ONE IS STANDING BY ME AGAINST THESE (i.e., against Persia and Greece) EXCEPT YOUR PRINCE MICHAEL>. When the Holy One argues a case, he says: how did the judgment of such a person come out? And they say: It came out this way. Then the Holy One agrees with them. From whom have you learned <this custom >? From Micaiah. See what is written (in I Kings 22:19): BUT {MICAIAH} SAID: HEAR, THEREFORE, THE WORD OF THE LORD: I SAW THE LORD SITTING UPON HIS THRONE, AND ALL THE HEAVENLY HOST WAS STANDING BY HIM TO HIS RIGHT AND TO HIS LEFT. Is there a left above, as it says: TO HIS RIGHT AND TO HIS LEFT? It is simply that the ones on the right tip the balance toward the side of merit, and the ones on the left tip the balance toward the side of guilt. Ergo, everything <proceeds> with justice. So why is it that (in Job 23:13) HE HAS ONENESS; SO WHO CAN TURN HIM? Because he alone in his world has knowledge of his creatures.

Another interpretation (of Job 23:13): BUT HE HAS ONENESS; SO WHO CAN TURN HIM? <AND WHATEVER HIS SOUL DESIRES, HE DOES>. Because he stands alone in his world, no one refutes his words. Look at how much Jonah resisted going on his mission; yet it is stated (in Jonah 3:3): THEN JONAH AROSE AND WENT UNTO NINEVEH IN ACCORDANCE WITH THE LORD'S COMMAND…. <When> Jeremiah said to the Holy One (in Jer. 1:6): I AM <BUT> A LAD, the Holy One said to him (in vs. 7): DO NOT SAY: I AM <BUT> A LAD; FOR, WHEREVER I SEND YOU, YOU SHALL GO…. He did not budge until he went on the mission of the Holy One. Ergo (in Job 23:13): AND WHATEVER HIS SOUL DESIRES, HE DOES. In the case of Moses also: When the Holy One said to him (in Exod. 3:10): COME, I WILL SEND YOU UNTO PHARAOH, Moses said (in Exod. 4:13): PLEASE MAKE SOMEONE ELSE YOUR AGENT. The Holy One had said to him: I am saying to you: COME, I WILL SEND YOU; but you say: PLEASE MAKE SOMEONE ELSE YOUR AGENT. Let us see whose <will> prevails. He did not budge until he went (on his mission), as stated (in Exod. 4:18): THEN MOSES WENT (on his mission) AND (afterwards) RETURNED UNTO HIS FATHER-IN-LAW JETHER (i.e., Jethro).⁶⁷The midrash interprets the verse as referring to two separate acts, the fulfilling of the divine mission as represented by the verb WENT and the return to Jether. Exod. R. 4:4 explains further that apart from this interpretation the word WENT would be superfluous.

And Moses went and returned to Jethro, his father-in-law (Exod. 4:18). Scripture says elsewhere in reference to this verse: A friend loveth at all times, and a brother is born for adversity (Prov. 17:17). Who was this friend? It was Jethro, who welcomed Moses after he fled from Pharaoh. From this you learn that if anyone undertakes to perform a good deed (even if he does not do it), that good deed will never cease recurring in his home. Jethro welcomed into his home a redeemer who had fled from his enemy, and so from his house there descended one who welcomed an enemy who was fleeing from a redeemer and slew him. Who was this enemy? Sisera, as it is said: Howbeit Sisera fled away on his feet to the tent of Jael the wife of Heber the Kenite … then Jael took a tent pin, etc. (Judg. 4:17, 21). And it is also written: And the children of the Kenite, Moses’ father-in-law (ibid. 1:16). Hence it says: A brother is born for adversity (Prov. 17:17).

Thus, Moses said to the Holy One, blessed be He: “Jethro welcomed me and treated me with kindness, I cannot leave without his permission.” Therefore, it is written: And Moses went and returned to Jethro, his father-in law (Exod. 4:18). And the Lord said unto Moses in Midian (ibid., v. 19). After He had spoken to him at the bush, He returned and spoke to him once again in Midian, since the matter was of such vital concern.

Another interpretation (of Exod. 15:22): THEN MOSES HAD < ISRAEL > JOURNEY FROM THE REED SEA, AND THEY WENT OUT INTO THE WILDERNESS OF SHUR. Our masters have said: The desert of Shur was eight hundred by eight hundred parasangs; and it was full of serpents, scorpions, and evil beasts.⁵³Mekhilta de Rabbi Ishmael, Wayassa‘ 1; Tanh., Exod. 4:18; Exod. R. 24:4. R. Jose said: There were serpents there like the beams of an oil press and scorpions about the size of a span. So it says (in Deut. 8:15): (GOD) WHO LED YOU THROUGH THE GREAT AND TERRIBLE WILDERNESS WITH ITS FIERY (saraf) SERPENTS AND SCORPIONS…. There is a story about King Shabor,⁵⁴Probably Shapor I (d. 273). who was passing by there. The first caravan⁵⁵Since the traditional Tanhuma reads qarovin here, Buber suggests emending the word to qarukhin and adopting that reading. Qarukhin comes from the Latin, carruca or carrucha, and denotes a four-wheeled state traveling coach. passed by, and the serpent devoured it. A second passed by, and it devoured that one. A third passed by, and it devoured that one. The king sat down troubled. With him there were <the> scholars.⁵⁶Gk.: scholastikoi; Lat.; scholastici. They said to him: Why are you stopping? Get ten warriors. So he got them. They said to him: Let them fill serodot {i.e., sacks}⁵⁷The Hebrew word denotes the coarse netting from which such sacks were made. with straw. So they filled serodot with straw and they rolled them in front of it (the serpent). Then it gormandized until its belly expanded and it was unable to move. So they arose and killed it. Ergo (in Deut. 8:15): (GOD) WHO LED YOU….

And Moses went and returned to Jethro, his father-in-law (Exod. 4:18). Scripture states elsewhere: But he is at one with Himself, and who can turn Him? And what His soul desireth, even that He doeth (Job 23:13). R. Pappos explained this verse as follows: Because He is the Unique One in the world, no one can stay His hand. He does whatever He desires, for what His soul desireth, even that He doeth. R. Akiba replied: By your life, Pappos, that is not the correct interpretation of this verse. Pappos then asked: What then is the meaning of He is at one with Himself and who can turn him? He replied: Just as men consult each other on earth, so the heavenly beings consult each other. How do we know that? It is written: The matter is by the decree of the watchers, and the sentence by the word of the holy ones; to the intent that the living may know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth it up over it the lowest of men (Dan. 4:14). In other words, just as men debate a law here on earth, so do those above, and every decision rendered is in accordance with the law, as it is said: Howbeit I will declare unto thee that which is inscribed in the writing of truth (ibid. 10:21).

Another interpretation: The Holy One said to Moses: I am shooting (rt.: YRH) my words into your mouth like an arrow. Now TEACH (rt.: YRH) is actually a word <meaning "shoot"> (as found in Exod. 19:13): <HE SHALL SURELY BE STONED OR> SHOT (rt.: YRH).⁷⁶Thus Exod. 4:12b should be translated: AND SHOOT INTO YOU WHAT TO SAY. As soon as the Holy One gave him the good news that he was with him, he immediately took it upon himself to go. It is so stated (in Exod. 4:18) THEN MOSES WENT AND RETURNED <TO HIS FATHER-IN-LAW JETHER (i.e., Jethro) >. Now, it should merely have said: "And he returned unto Egypt." So why did he return unto his father-in-law, Jethro? In order to cancel a vow.⁷⁷Tanh., Exod. 1:20; see also Ned. 65a; Exod. R. 4:4. Thus he said to the Holy One: I have sworn to Jethro (not to leave him without permission). He went to Jethro. What did the Holy One do? He set a cloud over him⁷⁸Literally: “tied a cloud there.” (as a sign of divine protection).

Another interpretation (of Exod. 4:18): THEN MOSES WENT AND RETURNED in order to get permission from him.

(Exod. 4:18, cont.:) AND HE SAID TO HIM: PLEASE LET ME GO AND RETURN TO MY KINSFOLK <IN EGYPT AND SEE WHETHER THEY ARE STILL ALIVE. AND JETHRO SAID TO MOSES: > [GO FOR PEACE]. Everyone of whom it is written, FOR PEACE, goes and returns; but everyone of whom it is written, GO IN PEACE, goes and does not return.⁷⁹Tanh., Exod. 1:21; Exod. R. 5:3; similarly Ber. 64a; MQ 29a. Concerning Abner it is written (in II Sam. 3:21): AND DAVID AWAY SENT ABNER, WHO WENT IN PEACE. He went and did not return, but Jethro said to Moses: GO FOR PEACE. He went and did return. Thus it is stated (in Exod. 4:18): AND JETHRO SAID TO MOSES: GO FOR PEACE.

You shall offer it terms of peace (Deuteronomy 20:10): Rabbi Levi said, "Moshe did three things and the Holy One, blessed be He, agreed with him. And these are them: It is written (Exodus 34:7), 'visits the iniquity of the fathers upon children.' But Moshe said (Deuteronomy 24:10), 'Fathers will not be put to death for children [and children will not be put to death for fathers].' And from where [do we know] that the Holy One, blessed be He, agreed with him? As it is stated (II Kings 14:6), 'But he did not put to death the children of the assassins, in accordance with what is written in the Book of the Torah of Moshe, [...] "Parents shall not be put to death for children, etc."' And the second was when he broke the tablets. And [the third] was in the days of Sichon and Og. The Holy One, blessed be He, said, 'Go and fight with him, block his acqueduct.' But Moshe did not do so, as it is stated (Deuteronomy 2:26), 'And I sent messengers.' The Holy One, blessed be He, said, 'By your life, you have done as is fitting, as I agree with you.'" Therefore Moshe warns Israel and says to them (Deuteronomy 20:10), "When you approach a town to attack it, you shall offer it terms of peace." "You shall offer it terms of (for) peace (leshalom)." In peace (beshalom) is not written here, so that they would go forth with peace and return in peace. As Avner and Avshalom about whom it is written, "in peace," did not return. But Moshe to whom Yitro said, "for peace," went and returned. Another interpretation [of] "You shall offer it terms of peace": It is speaking about the days of the king messiah, who opens to them with peace, as it is stated (Zechariah 9:10), "He shall speak peace to the nations, and his rule shall extend from sea to sea." "If it responds peaceably" (Deuteronomy 20:11); if they bind themselves, as it is stated (Isaiah 2:4), "And they shall beat their swords into plowshares and their spears into pruning hooks; nation shall not take up sword against nation; they shall never again learn war." "All the people present there shall be as tribute and serve you"(Deuteronomy 20:11); that they should bring you tribute. As it is stated (Psalms 68:32), "Tribute-bearers (chasmanim) shall come from Egypt," as they shall hurry (chasim) and bring their gifts; "Cush shall hasten (tarits) its gifts to God," as they shall run (ratsim) and bring their gifts. "But if it shall not make peace with you" (Deuteronomy 20:12). [If] a strange spirit enters into them and they rebel against the king messiah, he kills them immediately; as it is stated (Isaiah 11:4), "he shall strike down a land with the rod of his mouth, and slay the wicked with the breath of his lips." And he shall only leave Israel, as it is stated (Deuteronomy 32:12), "The Lord guided him alone, and there is no alien god with him."

Another interpretation: "And Yitro Heard": He was called by seven names. Yeter was his name while he was yet an idolater. As it says: "He returned to Yeter his father-in-law"(Exodus 4:18). Once he converted, an extra letter (vav) was added to his name, just as was done to Avraham, and he was then called Yitro. Another interpretation: Yitro, because he increased (yiter) a section of the Torah, i.e. "And you shall see from amongst the people" (Exodus 18:21). Hobab, because he cherised (hibeb) the Torah, as written in the section "Moshe said to Hobab" (Numbers 10:29)