Commentaire sur L’Exode 2:20

למה זה עזבתן — WHEREFORE HAVE YE LEFT [THE MAN]? — He recognised that he was of the offspring of Jacob because for him (Moses), as for Jacob, the water had risen in the well at his approach (Midrash Tanchuma, Shemot 11)

למה זה עזבתן?, since he is a guest, and a person who has demonstrated kindness you should at least have reciprocated by showing him a measure of hospitality.

למה זה עזבתם את האיש, "Why did you leave the man?" Yitro meant "why did you abandon a man who had done you a favour?" Alternatively, he meant: "how long can you let a man who has done you such a favour wait outside? Bring him inside, etc.!" Still another meaning of Re-uel's (Yitro's) words may be that though ordinarily Yitro would not want his daughters to strike up an acquaintanceship with men to whom they had not been introduced, this situation was different. He stressed that this man had already proved himself by his deeds. The word זה indicates that Yitro meant that this situation was different. This was especially so in view of the opinion expressed in Shemot Rabbah 1,32 that the waters in the well rose of their own accord towards Moses.

ויאמר....למה עזבתם את האיש, “He said: ’why did you abandon the man?” According to Ibn Ezra the Torah searched for a brief method of describing what happened. It omitted reporting that the daughters complied with Reu-el’s instructions, as it is clear from what follows that they had done so.

For whom the waters [of the Nile] rose. It seems that Rashi inferred this from the fact that Yisro asked his daughters: “How did you get to come [home] so early today?” It is difficult to understand the basis of his question. If he knew that the shepherds came every day and chased the sheep away, they would not go in the first place before the shepherds finished watering. And if he knew that the shepherds did not come first every day, [why was he surprised his daughters returned early?] Perhaps the shepherds did not come [first] today. Thus we must assume that on that day Yisro’s daughters returned home so early that even if the shepherds did not come first, the daughters would not have returned so soon. Therefore he asked them: “How did you get to come [home] so early today?” And they answered that a man came and drew for them, and the water rose up for him, thus they did not need to draw. And how did Rashi know that they answered so? Because the verse stated previously: “To draw water and fill the troughs,” implying that the daughters would pour water into the troughs to water their sheep. Whereas they now said to Yisro: “He also drew for us, and watered the sheep,” implying that Moshe did not pour the water into the troughs but watered the sheep straight from the well. Since he did not need to pour, the water must have risen up for him (Maharshal). (There are new insights to be formulated here, but time does not permit.)

למה עזבתן, “Why did you abandon him?” According to Rashi, when Yitro heard that the waters from the well had risen at the approach of Moses, he realised that this man was someone special. The expression דלה דלה לנו, implies that the waters rose towards them as a result of Moses’ assistance.

ויאכל לחם THAT HE MAY EAT BREAD — perhaps he will marry one of you — just as you say, (Genesis 39:6) “except the bread which he did eat” (cf. Rashi on this verse, where the word “bread” is explained as a euphemism) (Midrash Tanchuma, Shemot 11).

Perhaps he might marry one of you. Rashi [offers this Midrashic explanation in answer to] the question: Why did Yisro say “let him eat bread”? Is it proper that Yisro honor Moshe merely with bread, in return for his great kindness? It would be understandable [for Yisro to say so] if Moshe was present. Then we could assume that Yisro was saying little and doing much, as the Gemara (Bava Metzia 87a) states regarding Avraham’s statement, “I will bring some bread [for the guests to eat]” (Bereishis 18:5). However, Avraham was a tzaddik, and the tzaddikim say little and do much, but Yisro was not as righteous and Moshe was not present so Yisro would not say this, for even Avraham made his statement when the angels were present. Furthermore, the verse implies that Moshe was invited only for eating bread, and then he would go on his way. Was Yisro’s great concern justified for this [i.e., eatng bread] alone, that he should exclaim: “Why did you abandon the man? Call him . . .”? Therefore Rashi explains, “Perhaps he might marry one of you.” This also explains the verse following, “Moshe agreed to reside with the man . . .,” i.e., Moshe agreed to remain with Yisro because of “. . . and he gave Moshe his daughter Tzipporah.” The word ויואל (agreed) clearly implies that Yisro requested this of him, and now Moshe agreed to fill his request. Therefore, we must say that this request is hinted in “Call him and let him eat bread,” meaning: “perhaps he might marry one of you.” That is why Yisro sent after Moshe (Maharamash).