וַיִּשְׁמַ֥ע מֹשֶׁ֖ה לְק֣וֹל חֹתְנ֑וֹ וַיַּ֕עַשׂ כֹּ֖ל אֲשֶׁ֥ר אָמָֽר׃
I usłuchał Mojżesz głosu teścia swojego, i spełnił wszystko co powiedział.
Ramban
AND I COMMANDED YOU AT THAT TIME ALL THE THINGS WHICH YE SHOULD DO. “These are the ten differences between monetary and capital cases.” This is Rashi’s language quoting the Sifre.92Sifre, Devarim 18. See Sanhedrin 32a for these ten distinctions between monetary and capital cases. And if so, Moses is speaking here to the judges [previously] mentioned, and he abridged on the ten differences [by not enumerating them], for they are all deduced from verses.
And in line with the plain meaning of Scripture, the reference here is to the statutes and laws, the way wherein they must walk, and the deeds they must perform,93Exodus 18:20. for he [Moses] personally commanded, warned, and taught Israel all these matters. And the reason for mentioning this [subject] here is because it is known that this was the substance of Jethro’s counsel when he told Moses, Be thou for the people before G-d,94Ibid., Verse 19. meaning that he was to pray in their behalf in the time of their affliction, and he further told him, And thou shalt teach them the statutes and the laws etc.,93Exodus 18:20. meaning that he, himself, was to teach them the Torah. But regarding the execution of the law, Jethro advised him to appoint judges to assist him, and I have already explained it there.93Exodus 18:20. Therefore, Moses related here that when he designated the officers over thousands and hundreds he delegated them only over the execution of justice. He, however, would personally teach them [the people] everything they were to do in accordance with the Torah, because he hearkened to his father-in-law’s counsel and did all that he had said.95Ibid., Verse 24. Now Moses did not mention Jethro’s advice here, nor did he attribute to him anything that Jethro proposed. It appears to me that Moses did not want to mention it [the fact that he was following his father-in-law’s advice] in the presence of all Israel because of his humility,96For people would think that, were it not for Jethro’s counsel, Moses would not have needed any assistance from the other judges. But would he have brought in Jethro’s name into this affair it might have appeared that Moses himself never thought that he would need assistance of other people. Moses humility is thus made apparent when he states his own inability to cope with all the problems of the people (Keseph Mezukak). See further in my Hebrew commentary p. 349. or it may be that it would not be to his honor to mention to that generation that he had married a Cushite woman.97Numbers 12:1. — Since in the case of Zimri the son of Salu they chided Moses about the Cushite woman [that he had married before the Torah was given — see Rashi, Numbers 25:6], he therefore avoided referring to it in order to prevent them from stumbling into evil speech (see my Hebrew commentary, p. 533). It is also possible that the reason [for not mentioning Jethro’s name] was because he had consulted the Divine Glory and this matter was done at the command of the Almighty.98Mechilta, Yithro 2: “And Moses hearkened to the voice of his father-in-law and did all that ‘amar’ (he, [i.e. G-d] had said” Exodus 18:24). The Mechilta thus explains the word amar as referring to G-d, and not to Jethro.
And in line with the plain meaning of Scripture, the reference here is to the statutes and laws, the way wherein they must walk, and the deeds they must perform,93Exodus 18:20. for he [Moses] personally commanded, warned, and taught Israel all these matters. And the reason for mentioning this [subject] here is because it is known that this was the substance of Jethro’s counsel when he told Moses, Be thou for the people before G-d,94Ibid., Verse 19. meaning that he was to pray in their behalf in the time of their affliction, and he further told him, And thou shalt teach them the statutes and the laws etc.,93Exodus 18:20. meaning that he, himself, was to teach them the Torah. But regarding the execution of the law, Jethro advised him to appoint judges to assist him, and I have already explained it there.93Exodus 18:20. Therefore, Moses related here that when he designated the officers over thousands and hundreds he delegated them only over the execution of justice. He, however, would personally teach them [the people] everything they were to do in accordance with the Torah, because he hearkened to his father-in-law’s counsel and did all that he had said.95Ibid., Verse 24. Now Moses did not mention Jethro’s advice here, nor did he attribute to him anything that Jethro proposed. It appears to me that Moses did not want to mention it [the fact that he was following his father-in-law’s advice] in the presence of all Israel because of his humility,96For people would think that, were it not for Jethro’s counsel, Moses would not have needed any assistance from the other judges. But would he have brought in Jethro’s name into this affair it might have appeared that Moses himself never thought that he would need assistance of other people. Moses humility is thus made apparent when he states his own inability to cope with all the problems of the people (Keseph Mezukak). See further in my Hebrew commentary p. 349. or it may be that it would not be to his honor to mention to that generation that he had married a Cushite woman.97Numbers 12:1. — Since in the case of Zimri the son of Salu they chided Moses about the Cushite woman [that he had married before the Torah was given — see Rashi, Numbers 25:6], he therefore avoided referring to it in order to prevent them from stumbling into evil speech (see my Hebrew commentary, p. 533). It is also possible that the reason [for not mentioning Jethro’s name] was because he had consulted the Divine Glory and this matter was done at the command of the Almighty.98Mechilta, Yithro 2: “And Moses hearkened to the voice of his father-in-law and did all that ‘amar’ (he, [i.e. G-d] had said” Exodus 18:24). The Mechilta thus explains the word amar as referring to G-d, and not to Jethro.