Musar su Esodo 18:3

We have a Midrash Tanchuma in Shoftim according to which Moses dedicated his soul to Torah, דינין, judgments, and to Israel. "Torah" refers to the Ten Commandments. They represent the letter י. "Judgments" refers to the letter ו, seeing that the world is based on דינין, dispensation of justice; the בנין originates in the 6th emanation תפארת. "Israel" is the mystical dimension, i.e. כנסת ישראל, which forms the ד, fourth leg, of G–d's מרכבה. The reason Moses was so totally dedicated to these three concepts was that his prophetic powers were of the אספקלריא מאירה level. Having explained how Yitro -by the addition of the letter Yud spelled י-ו-ד- gained fame so that a whole portion of the Torah bears his name, we may also see some mystical dimension in the letter ד of that Yud. Exodus 18,2-3 describes Yitro as bringing with him Moses' wife Tzipporah as well as her two sons. We must ask whether these sons were not also Moses' sons? If so, why were they not described as such? The Torah phrases it thus in order to show that Yitro, in addition to meriting the distinction of the letter ו (in the paragraph starting with ואתה תחזה in 18,21) also merited the distinction of the letter ד as a reward for having placed himself under the protection of the wings of the שכינה. Yitro's arrival in the camp of the Israelites included four persons; he himself, Tzipporah and her two sons. In Jewish law the children's nationality is determined by the nationality of their mother. Moses' paternity was irrelevant then for the moment. This is why in this instance the children are described as being Tzipporah's. The Zohar adds as an additional reason that it was the children's mother who raised them while their father Moses was busy looking after the Jewish people, i.e. מסר עצמו על ישראל, in the words of our Midrash. Later on, when Moses had obtained permission from the שכינה to take time out in order to welcome his wife and children as well as his father-in-law, these children are referred to as בניו, "his children" in 18,4. This concludes our presentation of some of the mystical aspects of מתן תורה, the gift of the Torah presented to the Jewish people during the revelation at Mount Sinai.