Lang: he;
Title: שמות פרק יח;
Content:
(א) וַיִּשְׁמַע יִתְרוֹ כֹהֵן מִדְיָן חֹתֵן מֹשֶׁה אֵת כׇּל אֲשֶׁר עָשָׂה אֱלֹהִים לְמֹשֶׁה וּלְיִשְׂרָאֵל עַמּוֹ כִּי הוֹצִיא י״י אֶת יִשְׂרָאֵל מִמִּצְרָיִם.
(ב) וַיִּקַּח יִתְרוֹ חֹתֵן מֹשֶׁה אֶת צִפֹּרָה אֵשֶׁת מֹשֶׁה אַחַר שִׁלּוּחֶיהָ.
(ג) וְאֵת שְׁנֵי בָנֶיהָ אֲשֶׁר שֵׁם הָאֶחָד גֵּרְשֹׁם כִּי אָמַר גֵּר הָיִיתִי בְּאֶרֶץ נׇכְרִיָּה.
(ד) וְשֵׁם הָאֶחָד אֱלִיעֶזֶר כִּי אֱלֹהֵי אָבִי בְּעֶזְרִי וַיַּצִּלֵנִי מֵחֶרֶב פַּרְעֹה.
(ה) וַיָּבֹא יִתְרוֹ חֹתֵן מֹשֶׁה וּבָנָיו וְאִשְׁתּוֹ אֶל מֹשֶׁה אֶל הַמִּדְבָּר אֲשֶׁר הוּא חֹנֶה שָׁם הַר הָאֱלֹהִים.
(ו) וַיֹּאמֶר אֶל מֹשֶׁה אֲנִי חֹתֶנְךָ יִתְרוֹ בָּא אֵלֶיךָ וְאִשְׁתְּךָ וּשְׁנֵי בָנֶיהָ עִמָּהּ.
(ז) וַיֵּצֵא מֹשֶׁה לִקְרַאת חֹתְנוֹ וַיִּשְׁתַּחוּ וַיִּשַּׁק לוֹ וַיִּשְׁאֲלוּ אִישׁ לְרֵעֵהוּ לְשָׁלוֹם וַיָּבֹאוּ הָאֹהֱלָה.
(ח) וַיְסַפֵּר מֹשֶׁה לְחֹתְנוֹ אֵת כׇּל אֲשֶׁר עָשָׂה י״י לְפַרְעֹה וּלְמִצְרַיִם עַל אוֹדֹת יִשְׂרָאֵל אֵת כׇּל הַתְּלָאָה אֲשֶׁר מְצָאָתַם בַּדֶּרֶךְ וַיַּצִּלֵם י״י.
(ט) וַיִּחַדְּ יִתְרוֹ עַל כׇּל הַטּוֹבָה אֲשֶׁר עָשָׂה י״י לְיִשְׂרָאֵל אֲשֶׁר הִצִּילוֹ מִיַּד מִצְרָיִם.
(י) וַיֹּאמֶר יִתְרוֹ בָּרוּךְ י״י אֲשֶׁר הִצִּיל אֶתְכֶם מִיַּד מִצְרַיִם וּמִיַּד פַּרְעֹה אֲשֶׁר הִצִּיל אֶת הָעָם מִתַּחַת יַד מִצְרָיִם.
(יא) עַתָּה יָדַעְתִּי כִּי גָדוֹל י״י מִכׇּל הָאֱלֹהִים כִּי בַדָּבָר אֲשֶׁר זָדוּ עֲלֵיהֶם.
(יב) וַיִּקַּח יִתְרוֹ חֹתֵן מֹשֶׁה עֹלָה וּזְבָחִים לֵאלֹהִים וַיָּבֹא אַהֲרֹן וְכֹל זִקְנֵי יִשְׂרָאֵל לֶאֱכׇל לֶחֶם עִם חֹתֵן מֹשֶׁה לִפְנֵי הָאֱלֹהִים.
(יג) וַיְהִי מִמׇּחֳרָת וַיֵּשֶׁב מֹשֶׁה לִשְׁפֹּט אֶת הָעָם וַיַּעֲמֹד הָעָם עַל מֹשֶׁה מִן הַבֹּקֶר עַד הָעָרֶב.
(יד) וַיַּרְא חֹתֵן מֹשֶׁה אֵת כׇּל אֲשֶׁר הוּא עֹשֶׂה לָעָם וַיֹּאמֶר מָה הַדָּבָר הַזֶּה אֲשֶׁר אַתָּה עֹשֶׂה לָעָם מַדּוּעַ אַתָּה יוֹשֵׁב לְבַדֶּךָ וְכׇל הָעָם נִצָּב עָלֶיךָ מִן בֹּקֶר עַד עָרֶב.
(טו) וַיֹּאמֶר מֹשֶׁה לְחֹתְנוֹ כִּי יָבֹא אֵלַי הָעָם לִדְרֹשׁ אֱלֹהִים.
(טז) כִּי יִהְיֶה לָהֶם דָּבָר בָּא אֵלַי וְשָׁפַטְתִּי בֵּין אִישׁ וּבֵין רֵעֵהוּ וְהוֹדַעְתִּי אֶת חֻקֵּי הָאֱלֹהִים וְאֶת תּוֹרֹתָיו.
(יז) וַיֹּאמֶר חֹתֵן מֹשֶׁה אֵלָיו לֹא טוֹב הַדָּבָר אֲשֶׁר אַתָּה עֹשֶׂה.
(יח) נָבֹל תִּבֹּל גַּם אַתָּה גַּם הָעָם הַזֶּה אֲשֶׁר עִמָּךְ כִּי כָבֵד מִמְּךָ הַדָּבָר לֹא תוּכַל עֲשֹׂהוּ לְבַדֶּךָ.
(יט) עַתָּה שְׁמַע בְּקֹלִי אִיעָצְךָ וִיהִי אֱלֹהִים עִמָּךְ הֱיֵה אַתָּה לָעָם מוּל הָאֱלֹהִים וְהֵבֵאתָ אַתָּה אֶת הַדְּבָרִים אֶל הָאֱלֹהִים.
(כ) וְהִזְהַרְתָּה אֶתְהֶם אֶת הַחֻקִּים וְאֶת הַתּוֹרֹת וְהוֹדַעְתָּ לָהֶם אֶת הַדֶּרֶךְ יֵלְכוּ בָהּ וְאֶת הַמַּעֲשֶׂה אֲשֶׁר יַעֲשׂוּן.
(כא) וְאַתָּה תֶחֱזֶה מִכׇּל הָעָם אַנְשֵׁי חַיִל יִרְאֵי אֱלֹהִים אַנְשֵׁי אֱמֶת שֹׂנְאֵי בָצַע וְשַׂמְתָּ עֲלֵהֶם שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת שָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרֹת.
(כב) וְשָׁפְטוּ אֶת הָעָם בְּכׇל עֵת וְהָיָה כׇּל הַדָּבָר הַגָּדֹל יָבִיאוּ אֵלֶיךָ וְכׇל הַדָּבָר הַקָּטֹן יִשְׁפְּטוּ הֵם וְהָקֵל מֵעָלֶיךָ וְנָשְׂאוּ אִתָּךְ.
(כג) אִם אֶת הַדָּבָר הַזֶּה תַּעֲשֶׂה וְצִוְּךָ אֱלֹהִים וְיָכׇלְתָּ עֲמֹד וְגַם כׇּל הָעָם הַזֶּה עַל מְקֹמוֹ יָבֹא בְשָׁלוֹם.
(כד) וַיִּשְׁמַע מֹשֶׁה לְקוֹל חֹתְנוֹ וַיַּעַשׂ כֹּל אֲשֶׁר אָמָר.
(כה) וַיִּבְחַר מֹשֶׁה אַנְשֵׁי חַיִל מִכׇּל יִשְׂרָאֵל וַיִּתֵּן אֹתָם רָאשִׁים עַל הָעָם שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת שָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרֹת.
(כו) וְשָׁפְטוּ אֶת הָעָם בְּכׇל עֵת אֶת הַדָּבָר הַקָּשֶׁה יְבִיאוּן אֶל מֹשֶׁה וְכׇל הַדָּבָר הַקָּטֹן יִשְׁפּוּטוּ הֵם.
(כז) וַיְשַׁלַּח מֹשֶׁה אֶת חֹתְנוֹ וַיֵּלֶךְ לוֹ אֶל אַרְצוֹ.
===
Lang: en;
Title: Shemot 18;
Content:
(1) Yitro, the priestpriest | כֹּהֵן – Alternatively: "official", "minister", or "governor", as per its usage in Shemuel II 8:18 or Iyyov 12:19 (R. Elazar HaModai in Mekhilta DeRabbi Yishmael, Targum Onkelos). The different possibilities impact how one views Yitro's Religious Identity. of Midyan, Moshe's father-in-law,father-in-law | חֹתֵן – Alternatively: "brother-in-law" (Ibn Ezra first commentary on Shemot 3:1 and see חֹתֵן). On the ramifications of the different possibilities and how they impact how one views the relationship between Yitro and Reuel (mentioned in Chapter 2 as being Moshe's father-in-law), see Yitro's Names. heard all that God had done for Moshe and His people,His people | עַמּוֹ – Alternatively: "his people", referring back to Moshe rather than Hashem. Israel, that Hashem had brought Israel out of Egypt.
(2) Yitro, Moshe's father-in-law, took Zipporah, Moshe's wife, after her being sent away,after her being sent away | אַחַר שִׁלּוּחֶיהָ – See opinions in Mekhilta DeRabbi Yishmael that earlier Moshe had either separated from or divorced Zipporah, sending her back to her father's home. Cf. Seforno: "after her sending", understanding that Zipporah had sent messengers to Moshe to know where he camped so as to reunite. Alternatively, "שִׁלּוּחִים" means either "dowry" (Rashbam, R"Y Bekhor Shor) or "gift" (Ibn Janach, Ibn Ezra), as per its usage in Melakhim I 9:16 and Mikhah 1:14. The verse either states that Yitro had previously retrieved Zipporah from Egypt to be "after (near) her dowry," or that Yitro returned Zipporah now to Moshe after "she had sent (him) gifts". For discussion, see אחר שלוחיה.
(3) and her two sons, one of whom was named Gershom, for he said, "I was a sojourner in a foreign land",
(4) and the other was named Eliezer, for "The God of my father was my help and saved me from Paroh's sword."
(5) Yitro, Moshe's father-in-law, came with his sons and his wifehis sons and his wife | וּבָנָיו וְאִשְׁתּוֹ – Most assume that the verse refers to Moshe's sons and wife, but see Minchah Belulah that it refers to Yitro's own family. For the ramifications of this reading see Who Accompanied Yitro. to Moshe, to the wilderness in which he was encamping, the Mountain of God.the mountain of God | הַר הָאֱלֹהִים – As it is first in Chapter 19 that we are told that the people travelled from Rephidim to Mount Sinai, some have suggested that the story of Yitro's arrival is recorded out of chronological order and really occurred only after revelation (Ibn Ezra). For discussion, other reasons to posit achronology, and the ramifications of doing so, see Chronology of Shemot 18.
(6) He saidHe said | וַיֹּאמֶר אֶל מֹשֶׁה – The connotation might be: "he had said", meaning that prior to his arrival Yitro had sent notice via either messenger or letter to inform Moshe of his upcoming visit (Rashi, Ibn Ezra, Ramban). to Moshe, "I, your father-in-law, Yitro, am coming to you, and your wife and her two sons with her."
(7) Moshe went out to meet his father-in-law, and he bowed down and kissed him.and he bowed down… | וַיִּשְׁתַּחוּ וַיִּשַּׁק לוֹ – It is not clear who bowed and kissed whom. They asked each other of their welfare, and they came to the tent.
(8) Moshe recounted to his father-in-law all that Hashem had done to Paroh and to Egypt on account of Israel, all the hardships that had befallen themhad befallen them | מְצָאָתַם – Literally: "found them". on the way, and how Hashem had saved them.
(9) Yitro rejoiced over all the good that Hashem had done for Israel, that He had saved them from the hand of Egypt.
(10) Yitro said, "Blessed is Hashem Who has saved youyou | אֶתְכֶם – "You" is a plural form in the Hebrew, making it unclear who is referred to. If the word refers to the nation, Yitro's words appear redundant, leading Rashbam to alternatively suggest that Yitro is speaking of Moshe and Aharon whose lives were personally endangered when they went to speak to Paroh. Cf. Ibn Ezra (first commentary) that both halves of the verse do speak of the nation, but one of the dangers in Egypt proper and the other of the perils at the sea. from the hand of Egypt and from the hand of Paroh, who has saved the people from under the hand of Egypt.
(11) Now I know that Hashem is greater than all the gods,Now I know… gods | עַתָּה יָדַעְתִּי... הָאֱלֹהִים – See Tanchuma Buber Yitro 5 that with these words Yitro converted to Judaism. Alternatively, Yitro remained an idolater, but acknowledged that Hashem was more powerful than the other gods in whom he believed. For discussion and the alternative possibility that Yitro was a monotheist already earlier, see Yitro's Religious Identity. for the matter in which they schemedschemed | זָדוּ – The verb appears ten times, mostly in the context of rebellious behavior and once in the context of cooking a stew. See Radak that the latter stems from its own separate root, "נזד", while the other appearances, ours included, relate to the root "זוד", meaning to act with evil intent. He links the verb to the word "מזיד", used in Rabbinic Hebrew to refer to an intentional act, and see Shemot 21:13-14 which contrasts those who act "בזדון" with those who do not act by design. Alternatively: "acted presumptuously" (Shadal), with all occurrences of the root connected to rising or expanding, referring either to the concrete act of boiling or to acting arrogantly. against them."against them | עֲלֵיהֶם – This appears to be an elliptical construction, with the intent perhaps: "in the very matter which they schemed against them, so God punished them measure for measure" (Bavli Sotah 11a, Targum Onkelos, referring to the fact that the Egyptians wanted to drown the baby boys and were drowned in return). Or, more simply: "for all the matters in which they schemed against them, God punished them" (Rashbam, understanding "כִּי בַדָּבָר" to mean: "כי על כל דבר"). Cf. Shadal who reads "כִּי" as an intensifier, understanding that Yitro recognized God "in the very way in which they acted against them". In other words, the severity of the Egyptian crimes (and ensuing weakness of Israel) testified that it was God alone who punished them.
(12) Yitro, Moshe's father-in-law, took a burnt offering and sacrifices for God.for God | לֵאלֹהִים – Ramban and Seforno understand Yitro's sacrificing "for God" as further indication of his conversion to Judaism (see the note on verse 12), this being one of the obligations of a proselyte. The use of the name "Elohim" rather than Hashem, though, is somewhat unexpected, as all other sacrifices in Torah are associated exclusively with the name Hashem (see Shimon b. Azzai in Sifre Bemidbar 143). As such, R. D"Z Hoffmann instead suggests that the verse refers not to religious sacrifices but to partaking in a covenantal meal to seal an alliance between Yitro's clan and the nation of Israel. For discussion, see Yitro's Visit and Eating Bread Before God. Aharon and all the elders of Israel came to eat breadeat bread | לֶאֱכׇל לֶחֶם – This might refer to their partaking of the sacrifices, in which case "לֶחֶם" should be understood as a general term for all food, meat included (Ibn Ezra). See also the previous note that R. D"Z Hoffmann suggests that the verse refers to a covenantal meal. with Moshe's father-in-law before God.before God | לִפְנֵי הָאֱלֹהִים – This might refer to a sanctified location, perhaps the site of the altar (R"Y Bekhor Shor, Seforno), Moshe's tent (Ibn Kaspi), the pillars of cloud and fire (R. Bachya), Mt. Sinai (perhaps Ralbag), or the Tabernacle (R. Saadia, assuming the story is achornological and occurred in the second year). Alternatively, the term expresses a sanctified activity rather than a location, referring to the partaking of the sacrifices (Shadal) and/or covenantal meal (R. D"Z Hoffmann, and see the previous note).
(13) The next day, Moshe sat to judge the people, and the people stood beforebefore | עַל – See R. D"Z Hoffmann that here "עַל" is interchangeable with "לִפְנֵי" (before), pointing to similar usage in Bereshit 18:2 and 8. Literally: "upon" or "over" and see Rashbam on Bereshit 18:8 that whenever one party is sitting and the other is standing, the text uses this language. Moshe from morning until evening.
(14) Moshe's father-in-law saw all that he was doing for the people, and he said, "What is this thing that you are doingthis thing that you are doing | הַדָּבָר הַזֶּה אֲשֶׁר אַתָּה עֹשֶׂה – Variations of this phrase appear several times in our chapter (here and in verses 17 and 23), revealing the careful construction of Yitro's critique. He first observed a problem ("saw all that he did"), then probed to get to the heart of the matter ("What is this thing that you are doing"), then evaluated the situation ("The thing that you are doing is not good"), and finally offered a solution ("If you will do this thing…"). The word "דָּבָר" itself is also a guiding word, appearing ten times in the unit. For discussion of other guiding words and literary devices employed by the chapter, see Literary Devices. for the people? Why do you sit alone while the entire people station themselvesstation themselves | נִצָּב – This word might be synonymous with "וַיַּעֲמֹד" of the previous verse, but see Malbim that "נִצָּב" has a more intense connotation, referring to standing firmly. Yitro might be implying that the people did not stand by Moshe relaxed and with patience, but each one firmly taking their place so as to be heard first. before you from morning until evening?"
(15) Moshe said to his father-in-law, "For the people come to me to inquire of God.inquire of God | לִדְרֹשׁ אֱלֹהִים – This could refer to prayer (R. Saadia, Ramban), inquiring about the future (Ralbag), or to seeking Torah guidance (Ibn Ezra). Alternatively: "to seek judgment", understanding "אֱלֹהִים" to take its secular connotation of "judge", as per its usage in Shemot 22:8 (opinion in R"Y Bekhor Shor). For discussion, see Moshe's Duties.
(16) When they have some matter, they comethey come | בָּא – See Rashi that the referent of "come" is the litigants. Alternatively, as the word "בָּא" is in the singular, it refers back to the singular "matter", with the clause meaning: "it (i.e. the case) comes to me". Compare similar usage in Yeshayahu 1:23. (Shadal, R.D"Z Hoffmann). to me and I judge between a man and his fellow, and I make known God's statutesGod's statutes | חֻקֵּי הָאֱלֹהִים – As the Decalogue is first relayed in Chapter 19 and no law code has of yet been given to the nation, commentators debate which statutes are referred to here and whether this is evidence that the story is not written in chronological order. See Tzeror HaMor who suggests that verse does not refer to Divine law at all, but to "laws of justice", understanding "אֱלֹהִים" according to its secular sense of "judge". If so, Moshe says that he provides litigants with the source and reasoning for his verdicts. For further discussion, see Chronology of Shemot 18 and Statutes Before Sinai. and His teachings."
(17) Moshe's father-in-law said to him, "The thing you are doing is not good.
(18) You will surely wither away,You will surely wither away | נָבֹל תִּבֹּל – In other words: "You will surely wear yourself out". This assumes that the word stems from the root "נבל" which means to wither or fade, as in Yeshayahu 34:4 or Yirmeyahu 8:13 (Onkelos, Rashi, Ibn Ezra). Alternatively:"you will become confused", connecting the word to the root "בלל" (Rashbam). Yitro tells Moshe that all the people standing in line will speak at once as they vie for his attention, leading to confusion. both you and this people who are with you, for the matter is too heavy for you; you will not be able to do it alone.You will not be able to do it alone | לֹא תוּכַל עֲשֹׂהוּ לְבַדֶּךָ – Yitro's observation and advice seem rather obvious, making one wonder why Moshe on his own did not reach the same conclusions and delegate some of his responsibilities. For discussion, see Did Moshe Need Yitro's Advice.
(19) Now, listen to my voice; I will advise you, and may God be with you.may God be with you | וִיהִי אֱלֹהִים עִמָּךְ – See Shadal that this is a blessing, similar to someone saying today "'בעזרת ה" (with God's help). Alternatively, the phrase might be equivalent to Yitro's closing words in verse 23, "וְצִוְּךָ אֱלֹהִים" (and God commands you), with Yitro telling Moshe to consult with God regarding his advice (Mekhilta DeRabbi Yishmael, Rashi). Cf. Ralbag who has Yitro tell Moshe that if he takes his advice he will have more time to be with God. You, be for the people before GodYou be… before God | הֱיֵה אַתָּה לָעָם מוּל הָאֱלֹהִים – Commentators dispute which of Moshe's tasks is being referred to here. The connotation might be that Moshe should bring the difficult disputes before God, as per verse 23 (Ibn Ezra), that he should pray for the people (Ramban), or that he should seek and relay teachings from God (Onkelos, Seforno). Alternatively: "you shall be for the nation before the judges", ready to aid them when necessary (R"Y Bekhor Shor, and compare the note on verse 15). and you, bringand you, bring | וְהֵבֵאתָ אַתָּה – In both this and the previous clause there is explicit mention of the pronoun "אַתָּה" (you) in addition to it being assumed by the second person form of the verb, serving to emphasize the word. Yitro opens with the tasks that only Moshe can do, and only afterwards tells him what he should delegate. the matters to God.
(20) You shall warn them of the statutes and the teachings and make known to them the way upon which they should walk and the deeds which they should do.
(21) And, from all the people, you shall look forlook for | תֶחֱזֶה – The root "חזה" means to see, and is often used in the context of a prophetic vision. Here, the connotation might be to choose via prophecy (Rashi, Ralbag) or to discern character traits (R. Avraham b. HaRambam, understanding "חזה" to relate to inner sight). Compare Bereshit 22:8, 41:33 and Shemuel I 16:1 for other examples where "sight" might relate to selection. capable mencapable men | אַנְשֵׁי חַיִל – See Rashi and Rashbam on Bereshit 47:6, and see Rut 3:11 for similar usage. The verse might more specifically refer to men of wealth (Rashi here, and see this usage in Bereshit 34:29 or Bemidbar 31:9), endurance and courage (Ibn Ezra, and see Shemuel I 2:4 and Yeshayahu 5:22), or military might (Abarbanel, and see many verses where the word is used in the context of war). According to Ramban, the term is a general one, with the other phrases in the verse detailing what qualities are included in it, while according to others, it is one of four distinct qualifications. who are God-fearing, men of truth, haters of unjust gain, and you shall place upon them officers of thousands,officers of thousands | שָׂרֵי אֲלָפִים – If these terms refer to the numbers of people over whom each group of judges was supposed to rule, this would produces a figure of 78,600 judges for a populace of only 600,000 men, making for a staggeringly inflated bureaucracy. This leads Ralbag to suggest that each term might refer to multiple thousands, hundreds etc. Cf. Abarbanel that the officers played not merely a judicial role, but also a military one, where such a hierarchical system is necessary. For discussion, see A Bloated Bureaucracy. officers of hundreds, officers of fifties, and officers of tens.
(22) They shall judge the people at all times. And every great matter they shall bring to you and every small matter they shall judge themselves, and they shall lighten itthey shall lighten it | וְהָקֵל – See Rashi and Ralbag that the verb is an infinitive, and the connotation is that the people will lighten the burden from upon Moshe. Though this form is normally understood to mean: "to lighten", see Shadal that sometimes if there is a previous verb in the verse, the infinitive that follows might be assumed to take the same tense and conjugation as the earlier one. Alternatively: "lighten it", reading the verb as an imperative (R"Y Bekhor Shor). from upon you and bear it with you.
(23) If you do this thing, and God will command you, you will be able to endure,endure | עֲמֹד – See Shemot 9:16 for similar usage. The word more literally means "stand" and might be chosen so as to convey both meanings. Earlier, we were told that Moshe was sitting in judgment while the nation stood around him (verses 13-14), now Moshe will finally be able to stand and the nation to return to their tents and sit in peace. See Literary Devices for discussion of this and the other literary parallels and contrasts in the unit. and also this people will come to its place in peace."
(24) Moshe listened to the voice of his father-in-law, and did all that he said.
(25) Moshe chose capable mencapable men | אַנְשֵׁי חַיִל – Though we are told that Moshe did as Yitro advised, this verse speaks of Moshe choosing men with only one of the qualifications mentioned by Yitro. For discussion of the discrepancies between the proposal and Moshe's implementation, see Advice and Implementation. from all of Israel and set them as heads over the people, officers of thousands, officers of hundreds, officers of fifties, and officers of tens.
(26) And they judged the people at all times; the difficult matters they brought to Moshe, and every small matter they judgedjudged | יִשְׁפּוּטוּ – This is an unusual form, as one would have expected: "יִשְׁפְּטוּ". Compare the similar anomalous forms "תִּשְׁמוּרֵם" in Mishlei 14:3 and "תַעֲבוּרִי" in Ruth 2:8 (Rashbam, Ibn Ezra). themselves.
(27) Moshe sent forth his father-in-law, and he went to his land.