Difference between revisions of "When Did Zipporah Return to Midyan/2"

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(Original Author: Rabbi Hillel Novetsky)
(Original Author: Rabbi Hillel Novetsky)
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<category name="Before Moshe Left">Before Moshe Left for Egypt
 
<category name="Before Moshe Left">Before Moshe Left for Egypt
 
<p>Moshe sent Zipporah and their children back to Yitro's home before he departed for Egypt.</p>
 
<p>Moshe sent Zipporah and their children back to Yitro's home before he departed for Egypt.</p>
<mekorot><multilink><a href="RBachya4-24" data-aht="source">R. Chananel</a><a href="RBachya4-24" data-aht="source">Cited by R. Bachya Shemot 4:24</a><a href="R. Chananel" data-aht="parshan">About R. Chananel</a></multilink>,<fn>Cf. the comment of <multilink><a href="RChananelYoma" data-aht="source">R. Chananel</a><a href="RChananelYoma" data-aht="source">Yoma 85b</a><a href="R. Chananel" data-aht="parshan">About R. Chananel</a></multilink> (consistent with this approach) where he implies that only Zipporah was present during the incident at the inn. R. Chananel may have been influenced by R. Saadia's similar interpretation – see below.</fn> <multilink><a href="Seforno4-18" data-aht="source">Seforno</a><a href="Seforno4-18" data-aht="source">Shemot 4:18,20,24</a><a href="R. Ovadyah Seforno" data-aht="parshan">About Seforno</a></multilink></mekorot>
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<mekorot><multilink><a href="RBachya4-24" data-aht="source">R. Chananel</a><a href="RBachya4-24" data-aht="source">Cited by R. Bachya Shemot 4:24</a><a href="R. Chananel b. Chushiel" data-aht="parshan">About R. Chananel b. Chushiel</a></multilink>,<fn>Cf. the comment of <multilink><a href="RChananelYoma" data-aht="source">R. Chananel</a><a href="RChananelYoma" data-aht="source">Yoma 85b</a><a href="R. Chananel b. Chushiel" data-aht="parshan">About R. Chananel b. Chushiel</a></multilink> (consistent with this approach) where he implies that only Zipporah was present during the incident at the inn. R. Chananel may have been influenced by R. Saadia's similar interpretation – see below.</fn> <multilink><a href="Seforno4-18" data-aht="source">Seforno</a><a href="Seforno4-18" data-aht="source">Shemot 4:18,20,24</a><a href="R. Ovadyah Seforno" data-aht="parshan">About Seforno</a></multilink></mekorot>
 
<point><b>Zipporah with Moshe</b> – According to this approach, Zipporah and sons were living with Moshe in the Sinai Wilderness while he shepherded Yitro's sheep,<fn>Cf. Bereshit 31:4 where Yaakov's family is living with him while he was tending to Lavan's flocks.</fn> and the verse in 4:20 records how "Moshe took his wife and his sons and set them on a donkey (to send them back to Yitro, while/before) he (Moshe alone) returned to the land of Egypt." As opposed to all other exegetes who must grapple with the absence of any verse which explicitly recounts Zipporah's return to Midyan, R. Chananel and Seforno say that this is the very trek described in the first half of 4:20.<fn>According to them, the destination is implied, even though unstated. See <a href="אחר שלוחיה – Who Sent What to Whom" data-aht="page">אחר שלוחיה</a> that their position is thereby able to neutralize Rashbam's claim that there is a lack of foreshadowing, and for further discussion of <multilink><a href="Seforno18-2" data-aht="source">Seforno</a><a href="Seforno18-2" data-aht="source">Shemot 18:2</a><a href="R. Ovadyah Seforno" data-aht="parshan">About Seforno</a></multilink>'s position in 18:2.</fn></point>
 
<point><b>Zipporah with Moshe</b> – According to this approach, Zipporah and sons were living with Moshe in the Sinai Wilderness while he shepherded Yitro's sheep,<fn>Cf. Bereshit 31:4 where Yaakov's family is living with him while he was tending to Lavan's flocks.</fn> and the verse in 4:20 records how "Moshe took his wife and his sons and set them on a donkey (to send them back to Yitro, while/before) he (Moshe alone) returned to the land of Egypt." As opposed to all other exegetes who must grapple with the absence of any verse which explicitly recounts Zipporah's return to Midyan, R. Chananel and Seforno say that this is the very trek described in the first half of 4:20.<fn>According to them, the destination is implied, even though unstated. See <a href="אחר שלוחיה – Who Sent What to Whom" data-aht="page">אחר שלוחיה</a> that their position is thereby able to neutralize Rashbam's claim that there is a lack of foreshadowing, and for further discussion of <multilink><a href="Seforno18-2" data-aht="source">Seforno</a><a href="Seforno18-2" data-aht="source">Shemot 18:2</a><a href="R. Ovadyah Seforno" data-aht="parshan">About Seforno</a></multilink>'s position in 18:2.</fn></point>
 
<point><b>Permission from Yitro</b> – Before Moshe sends Zipporah and their children back to her father, he first needs to obtain Yitro's approval for his plan, and thus Moshe returns to Midyan in 4:18. While Moshe was in Midyan, Hashem tells him (4:19) that the timing is now right for his trip to Egypt.</point>
 
<point><b>Permission from Yitro</b> – Before Moshe sends Zipporah and their children back to her father, he first needs to obtain Yitro's approval for his plan, and thus Moshe returns to Midyan in 4:18. While Moshe was in Midyan, Hashem tells him (4:19) that the timing is now right for his trip to Egypt.</point>
<point><b>Split screen and who was at the inn</b> – R. Chananel maintains (like R. Saadia below) that Moshe sent Zipporah and their sons to Midyan by themselves and was not with them at the inn – see <a href="Murder Mystery at the Malon" data-aht="page">Murder Mystery at the Malon</a> for the motivations and ramifications of this position. According to R. Chananel, after Moshe and Zipporah go in separate directions in 4:20, the Torah tells us about what happened to each of them on their journeys home. First, 4:21-23 records Hashem's communication with Moshe on his way back to Egypt, and then 4:24-26 describes the concurrent events at the inn which occurred to Zipporah on her way back to Midyan. In contrast, Seforno asserts that Moshe accompanied Zipporah and their sons to Midyan and was present for the incident at the inn in 4:24-26.<fn>Seforno is therefore forced to posit that the verses in 4:20-26 are not in chronological order. According to him, the story of the inn in 4:24-26 occurred before the second half of 4:20 and 4:21-23.</fn></point>
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<point><b>Split screen and who was at the inn</b> – R. Chananel maintains (like R. Saadia below) that Moshe sent Zipporah and their sons to Midyan by themselves and was not with them at the inn – see <a href="Mystery at the Malon" data-aht="page">Mystery at the Malon</a> for the motivations and ramifications of this position. According to R. Chananel, after Moshe and Zipporah go in separate directions in 4:20, the Torah tells us about what happened to each of them on their journeys home. First, 4:21-23 records Hashem's communication with Moshe on his way back to Egypt, and then 4:24-26 describes the concurrent events at the inn which occurred to Zipporah on her way back to Midyan. In contrast, Seforno asserts that Moshe accompanied Zipporah and their sons to Midyan and was present for the incident at the inn in 4:24-26.<fn>Seforno is therefore forced to posit that the verses in 4:20-26 are not in chronological order. According to him, the story of the inn in 4:24-26 occurred before the second half of 4:20 and 4:21-23.</fn></point>
 
</category>
 
</category>
 
<category name="On the Way to Egypt">On the Way to Egypt
 
<category name="On the Way to Egypt">On the Way to Egypt
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<mekorot><multilink><a href="RAvraham18-2" data-aht="source">R. Saadia</a><a href="TargumRasag4-20" data-aht="source">R. Saadia's Translation Shemot 4:20</a><a href="IbnJanach" data-aht="source">Cited by Ibn Janach Sefer HaShorashim שלח</a><a href="RAvraham4-24" data-aht="source">Cited by R. Avraham b. HaRambam Shemot 4:24</a><a href="RAvraham18-2" data-aht="source">Cited by R. Avraham b. HaRambam Shemot 18:2</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia</a></multilink><fn>The text of R. Saadia's commentary on the relevant verses is not extant, and his position needs to be reconstructed from his translation and secondary citations. From R. Saadia's translation and the citation in Ibn Janach, it would be possible to suggest that R. Saadia's position is identical with that of R. Chananel above that Moshe sent Zipporah directly to Midyan. However, from R. Avraham b. HaRambam's citation of R. Saadia, it would appear that Zipporah began the journey back to Egypt only to have Moshe reconsider. R. Avraham b. HaRambam's citation of אדוננו in Shemot 4:24 corresponds to his citation of R. Saadia in Shemot 18:2 and amplifies this point.</fn></mekorot>
 
<mekorot><multilink><a href="RAvraham18-2" data-aht="source">R. Saadia</a><a href="TargumRasag4-20" data-aht="source">R. Saadia's Translation Shemot 4:20</a><a href="IbnJanach" data-aht="source">Cited by Ibn Janach Sefer HaShorashim שלח</a><a href="RAvraham4-24" data-aht="source">Cited by R. Avraham b. HaRambam Shemot 4:24</a><a href="RAvraham18-2" data-aht="source">Cited by R. Avraham b. HaRambam Shemot 18:2</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia</a></multilink><fn>The text of R. Saadia's commentary on the relevant verses is not extant, and his position needs to be reconstructed from his translation and secondary citations. From R. Saadia's translation and the citation in Ibn Janach, it would be possible to suggest that R. Saadia's position is identical with that of R. Chananel above that Moshe sent Zipporah directly to Midyan. However, from R. Avraham b. HaRambam's citation of R. Saadia, it would appear that Zipporah began the journey back to Egypt only to have Moshe reconsider. R. Avraham b. HaRambam's citation of אדוננו in Shemot 4:24 corresponds to his citation of R. Saadia in Shemot 18:2 and amplifies this point.</fn></mekorot>
 
<point><b>Moshe's change of heart in the middle of 4:20</b> – According to R. Saadia, 4:20 should be interpreted as follows: "Moshe took his wife and his sons and set them on a donkey (to take them to Egypt, but he then reconsidered and sent them back to Midyan) and he (Moshe alone) returned to the land of Egypt." This reading is particularly difficult, as there is no textual indication or even subtle hint of either Moshe's reconsideration or Zipporah's return to Midyan. Additionally, it is unclear what would have motivated Moshe to change his mind.<fn>According to R. Saadia the events at the inn were not a factor in Moshe's decision as they took place only after Zipporah was sent home.</fn></point>
 
<point><b>Moshe's change of heart in the middle of 4:20</b> – According to R. Saadia, 4:20 should be interpreted as follows: "Moshe took his wife and his sons and set them on a donkey (to take them to Egypt, but he then reconsidered and sent them back to Midyan) and he (Moshe alone) returned to the land of Egypt." This reading is particularly difficult, as there is no textual indication or even subtle hint of either Moshe's reconsideration or Zipporah's return to Midyan. Additionally, it is unclear what would have motivated Moshe to change his mind.<fn>According to R. Saadia the events at the inn were not a factor in Moshe's decision as they took place only after Zipporah was sent home.</fn></point>
<point><b>Split screen and who was at the inn</b> – R. Saadia explains that Moshe sent Zipporah and their sons to Midyan by themselves and was not with them when the incident at the inn took place – see <a href="Murder Mystery at the Malon" data-aht="page">Murder Mystery at the Malon</a> for the motivations and ramifications of this position. According to this, 4:21-23 records Hashem's instructions to Moshe on his way home to Egypt, while 4:24-26 describes the simultaneous events at the inn which befell Zipporah on her way home to Midyan.</point>
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<point><b>Split screen and who was at the inn</b> – R. Saadia explains that Moshe sent Zipporah and their sons to Midyan by themselves and was not with them when the incident at the inn took place – see <a href="Mystery at the Malon" data-aht="page">Mystery at the Malon</a> for the motivations and ramifications of this position. According to this, 4:21-23 records Hashem's instructions to Moshe on his way home to Egypt, while 4:24-26 describes the simultaneous events at the inn which befell Zipporah on her way home to Midyan.</point>
 
</opinion>
 
</opinion>
 
<opinion name="After the Inn">After the incident at the inn
 
<opinion name="After the Inn">After the incident at the inn
 
<p>Moshe sent Zipporah and their children back to Yitro's home immediately following the incident at the inn in Shemot 4.</p>
 
<p>Moshe sent Zipporah and their children back to Yitro's home immediately following the incident at the inn in Shemot 4.</p>
<mekorot><multilink><a href="IbnEzra4-20" data-aht="source">Ibn Ezra</a><a href="IbnEzra4-20" data-aht="source">Shemot 4:20-24</a><a href="IbnEzra18-2" data-aht="source">Shemot 18:2</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About Ibn Ezra</a></multilink>, <multilink><a href="TzerorShemot4-24" data-aht="source">Tzeror HaMor</a><a href="TzerorShemot4-24" data-aht="source">Shemot 4:24-25</a><a href="R. Avraham Saba" data-aht="parshan">About R. Avraham Saba</a></multilink><fn>In contrast to Ibn Ezra, the Tzeror HaMor thinks Moshe hurried off to Egypt and left his family even before the son's circumcision – see <a href="Murder Mystery at the Malon" data-aht="page">Murder Mystery at the Malon</a>.</fn></mekorot>
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<mekorot><multilink><a href="IbnEzra4-20" data-aht="source">Ibn Ezra</a><a href="IbnEzra4-20" data-aht="source">Shemot 4:20-24</a><a href="IbnEzra18-2" data-aht="source">Shemot 18:2</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About Ibn Ezra</a></multilink>, <multilink><a href="TzerorShemot4-24" data-aht="source">Tzeror HaMor</a><a href="TzerorShemot4-24" data-aht="source">Shemot 4:24-25</a><a href="R. Avraham Saba (Tzeror HaMor)" data-aht="parshan">About R. Avraham Saba</a></multilink><fn>In contrast to Ibn Ezra, the Tzeror HaMor thinks Moshe hurried off to Egypt and left his family even before the son's circumcision – see <a href="Mystery at the Malon" data-aht="page">Mystery at the Malon</a>.</fn></mekorot>
 
<point><b>Moshe's error</b> – Ibn Ezra and Tzeror HaMor both criticize Moshe's decision to bring his family with him, but for different reasons. Tzeror HaMor views it as procrastination,<fn>Thus, according to him, Moshe leaves immediately upon becoming aware of Hashem's displeasure.</fn> while Ibn Ezra suggests that it was a tactical mistake as it would send a message to the people that he is coming with his family to settle there and that the Exodus would not be imminent.<fn>As a precedent for the possibility that a prophet can err, Ibn Ezra cites the case of Natan in Shemuel II 7. For other examples and further discussion, see <a href="$">Prophets, Errors and Changes in Plans</a>. See also R. Yosef Kimchi in his Sefer HaGalui s.v. "אז" (p.68-69) whose interpretation synthesizes the approaches of Rashbam and Ibn Ezra.</fn></point>
 
<point><b>Moshe's error</b> – Ibn Ezra and Tzeror HaMor both criticize Moshe's decision to bring his family with him, but for different reasons. Tzeror HaMor views it as procrastination,<fn>Thus, according to him, Moshe leaves immediately upon becoming aware of Hashem's displeasure.</fn> while Ibn Ezra suggests that it was a tactical mistake as it would send a message to the people that he is coming with his family to settle there and that the Exodus would not be imminent.<fn>As a precedent for the possibility that a prophet can err, Ibn Ezra cites the case of Natan in Shemuel II 7. For other examples and further discussion, see <a href="$">Prophets, Errors and Changes in Plans</a>. See also R. Yosef Kimchi in his Sefer HaGalui s.v. "אז" (p.68-69) whose interpretation synthesizes the approaches of Rashbam and Ibn Ezra.</fn></point>
<point><b>Incident at the inn</b> – While Tzeror HaMor sees the event as a punishment for Moshe's stalling, Ibn Ezra views it as a means of preventing him from taking Zipporah and sons to Egypt and getting Moshe to realize and correct his error.<fn>Shadal Shemot 4:23 adopts a similar approach – see <a href="Murder Mystery at the Malon" data-aht="page">Murder Mystery at the Malon</a>.</fn> Ibn Ezra does not explain why Hashem didn't simply appear to Moshe and tell him that it would be better if Zipporah stayed in Midyan. He also doesn't address why the Torah doesn't explicitly say that Zipporah went back home after the close call at the inn.</point>
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<point><b>Incident at the inn</b> – While Tzeror HaMor sees the event as a punishment for Moshe's stalling, Ibn Ezra views it as a means of preventing him from taking Zipporah and sons to Egypt and getting Moshe to realize and correct his error.<fn>Shadal Shemot 4:23 adopts a similar approach – see <a href="Mystery at the Malon" data-aht="page">Mystery at the Malon</a>.</fn> Ibn Ezra does not explain why Hashem didn't simply appear to Moshe and tell him that it would be better if Zipporah stayed in Midyan. He also doesn't address why the Torah doesn't explicitly say that Zipporah went back home after the close call at the inn.</point>
 
<point><b>Chronological order</b> – According to Ibn Ezra "and he returned to the land of Egypt" in 4:20 refers to Moshe alone (without Zipporah and their children) and this happened only after the story at the inn recorded a few verses later.<fn>Ibn Ezra explains that the verse in 4:20 is a general heading which is followed by verses which give the details of how exactly the events transpired. [Cf. Rashi who states that there is achronology within 4:20 itself, as Moshe took his staff before going to Egypt.] It is not clear why Ibn Ezra felt compelled to read "and he returned" as referring to Moshe alone, as one could easily explain that Moshe's family is subsumed under him [as Ibn Ezra himself explains in the similar case of Bereshit 22:19].</fn> Ibn Ezra also posits that 4:21-23 are achronological and occurred before Moshe set out for Egypt.</point>
 
<point><b>Chronological order</b> – According to Ibn Ezra "and he returned to the land of Egypt" in 4:20 refers to Moshe alone (without Zipporah and their children) and this happened only after the story at the inn recorded a few verses later.<fn>Ibn Ezra explains that the verse in 4:20 is a general heading which is followed by verses which give the details of how exactly the events transpired. [Cf. Rashi who states that there is achronology within 4:20 itself, as Moshe took his staff before going to Egypt.] It is not clear why Ibn Ezra felt compelled to read "and he returned" as referring to Moshe alone, as one could easily explain that Moshe's family is subsumed under him [as Ibn Ezra himself explains in the similar case of Bereshit 22:19].</fn> Ibn Ezra also posits that 4:21-23 are achronological and occurred before Moshe set out for Egypt.</point>
 
</opinion>
 
</opinion>
 
<opinion name="After Meeting Aharon">After meeting Aharon
 
<opinion name="After Meeting Aharon">After meeting Aharon
 
<p>Moshe sent Zipporah home only after Aharon met him and suggested that there was no point in bringing more people to be enslaved in Egypt.</p>
 
<p>Moshe sent Zipporah home only after Aharon met him and suggested that there was no point in bringing more people to be enslaved in Egypt.</p>
<mekorot><multilink><a href="MekhiltaAmalek1" data-aht="source">R. Elazar HaModai in both Mekhiltas</a><a href="MekhiltaAmalek1" data-aht="source">Mekhilta DeRabbi Yishmael Yitro Amalek 1</a><a href="MekhiltaDeRashbi18-2" data-aht="source">Mekhilta DeRashbi Shemot 18:2</a><a href="Mekhilta DeRabbi Yishmael" data-aht="parshan">About the Mekhilta DeRabbi Yishmael</a><a href="Mekhilta DeRashbi" data-aht="parshan">About Mekhilta DeRashbi</a></multilink>, <multilink><a href="Rashi18-2" data-aht="source">Rashi</a><a href="Rashi18-2" data-aht="source">Shemot 18:2</a><a href="Rashi" data-aht="parshan">About Rashi</a></multilink>, <multilink><a href="Akeidat43" data-aht="source">Akeidat Yitzchak</a><a href="Akeidat43" data-aht="source">Shemot #43</a><a href="Akeidat Yitzchak" data-aht="parshan">About Akeidat Yitzchak</a></multilink></mekorot>
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<mekorot><multilink><a href="MekhiltaAmalek1" data-aht="source">R. Elazar HaModai in both Mekhiltas</a><a href="MekhiltaAmalek1" data-aht="source">Mekhilta DeRabbi Yishmael Yitro Amalek 1</a><a href="MekhiltaDeRashbi18-2" data-aht="source">Mekhilta DeRashbi Shemot 18:2</a><a href="Mekhilta DeRabbi Yishmael" data-aht="parshan">About the Mekhilta DeRabbi Yishmael</a><a href="Mekhilta DeRashbi" data-aht="parshan">About Mekhilta DeRashbi</a></multilink>, <multilink><a href="Rashi18-2" data-aht="source">Rashi</a><a href="Rashi18-2" data-aht="source">Shemot 18:2</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About Rashi</a></multilink>, <multilink><a href="Akeidat43" data-aht="source">Akeidat Yitzchak</a><a href="Akeidat43" data-aht="source">Shemot #43</a><a href="R. Yitzchak Arama (Akeidat Yitzchak)" data-aht="parshan">About Akeidat Yitzchak</a></multilink></mekorot>
 
<point><b>Gap in the text</b> – According to the Mekhilta and Rashi, not only is Zipporah's departure missing from the text, but there is also no hint of such an exchange between Moshe and Aharon.</point>
 
<point><b>Gap in the text</b> – According to the Mekhilta and Rashi, not only is Zipporah's departure missing from the text, but there is also no hint of such an exchange between Moshe and Aharon.</point>
 
<point><b>Moshe's change of heart</b> – the Mekhilta and Rashi do not explain what Moshe was initially thinking, and why he was persuaded by Aharon's argument.</point>
 
<point><b>Moshe's change of heart</b> – the Mekhilta and Rashi do not explain what Moshe was initially thinking, and why he was persuaded by Aharon's argument.</point>
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<category name="After Arriving in Egypt">After Arriving in Egypt
 
<category name="After Arriving in Egypt">After Arriving in Egypt
 
<p>Zipporah returned with Moshe to Egypt and went back to Midyan only afterwards.</p>
 
<p>Zipporah returned with Moshe to Egypt and went back to Midyan only afterwards.</p>
<mekorot><multilink><a href="ShemotRabbah4-4" data-aht="source">Shemot Rabbah</a><a href="ShemotRabbah4-4" data-aht="source">4:4</a><a href="ShemotRabbah5-19" data-aht="source">5:19</a><a href="Shemot Rabbah" data-aht="parshan">About Shemot Rabbah</a></multilink>, <multilink><a href="RYBS18-2" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYBS18-2" data-aht="source">Shemot 18:2</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>, <multilink><a href="Ramban4-19" data-aht="source">Ramban</a><a href="Ramban4-19" data-aht="source">Shemot 4:19-20</a><a href="Ramban5-22" data-aht="source">Shemot 5:22</a><a href="Ramban" data-aht="parshan">About Ramban</a></multilink>, <multilink><a href="KaspiShemot4-20" data-aht="source">R. Yosef ibn Kaspi</a><a href="KaspiShemot4-20" data-aht="source">Shemot 4:20</a><a href="R. Yosef ibn Kaspi" data-aht="parshan">About R. Yosef ibn Kaspi</a></multilink><fn>This appears to also be the position of <multilink><a href="Rashbam18-2" data-aht="source">Rashbam</a><a href="Rashbam4-24" data-aht="source">Shemot 4:24</a><a href="Rashbam18-2" data-aht="source">Shemot 18:2</a><a href="Rashbam" data-aht="parshan">About Rashbam</a></multilink> who writes "ושילחה משה ממצרים". As Rashbam contends that Moshe incurred Hashem's wrath by taking his family with him, it is unclear why he does not say like the Tzeror HaMor above that Moshe separated from his family at the inn.</fn></mekorot>
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<mekorot><multilink><a href="ShemotRabbah4-4" data-aht="source">Shemot Rabbah</a><a href="ShemotRabbah4-4" data-aht="source">4:4</a><a href="ShemotRabbah5-19" data-aht="source">5:19</a><a href="Shemot Rabbah" data-aht="parshan">About Shemot Rabbah</a></multilink>, <multilink><a href="RYBS18-2" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYBS18-2" data-aht="source">Shemot 18:2</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>, <multilink><a href="Ramban4-19" data-aht="source">Ramban</a><a href="Ramban4-19" data-aht="source">Shemot 4:19-20</a><a href="Ramban5-22" data-aht="source">Shemot 5:22</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About Ramban</a></multilink>, <multilink><a href="KaspiShemot4-20" data-aht="source">R. Yosef ibn Kaspi</a><a href="KaspiShemot4-20" data-aht="source">Shemot 4:20</a><a href="R. Yosef ibn Kaspi" data-aht="parshan">About R. Yosef ibn Kaspi</a></multilink><fn>This appears to also be the position of <multilink><a href="Rashbam18-2" data-aht="source">Rashbam</a><a href="Rashbam4-24" data-aht="source">Shemot 4:24</a><a href="Rashbam18-2" data-aht="source">Shemot 18:2</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About Rashbam</a></multilink> who writes "ושילחה משה ממצרים". As Rashbam contends that Moshe incurred Hashem's wrath by taking his family with him, it is unclear why he does not say like the Tzeror HaMor above that Moshe separated from his family at the inn.</fn></mekorot>
<point><b>Change in plans</b> – Ramban also thinks that Moshe's plans changed, however, his suggestion goes in the opposite direction of the Mekhilta, R. Saadia, Rashi, and Ibn Ezra above. Ramban explains that originally Moshe planned on returning to Egypt by himself in disguise, and this is what he told Yitro in 4:18. However, when Hashem informed him in 4:19 that his enemies had died, Moshe could now go back openly and also take his family with him.<fn>Ramban is thus able to explain the order of the verses without needing to say that there is achronology. This is consistent with his general approach – see <a href="Ramban" data-aht="parshan">Ramban</a>.</fn></point>
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<point><b>Change in plans</b> – Ramban also thinks that Moshe's plans changed, however, his suggestion goes in the opposite direction of the Mekhilta, R. Saadia, Rashi, and Ibn Ezra above. Ramban explains that originally Moshe planned on returning to Egypt by himself in disguise, and this is what he told Yitro in 4:18. However, when Hashem informed him in 4:19 that his enemies had died, Moshe could now go back openly and also take his family with him.<fn>Ramban is thus able to explain the order of the verses without needing to say that there is achronology. This is consistent with his general approach – see <a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">Ramban</a>.</fn></point>
 
<point><b>Family accompanying</b> – Shemot Rabbah suggests that this is important for personal reasons, so that they can participate in the Exodus and revelation at Sinai.<fn>Cf. Mekhiltas and Rashi above that it was a negative decision on the personal level.</fn> Ramban and Ibn Kaspi also view this as a positive development, but as being for the benefit of the nation that they should be imbued with confidence that the Exodus will be happening soon thereafter.<fn>Cf. Ibn Ezra's view that it would have a negative impact on the nation.</fn></point>
 
<point><b>Family accompanying</b> – Shemot Rabbah suggests that this is important for personal reasons, so that they can participate in the Exodus and revelation at Sinai.<fn>Cf. Mekhiltas and Rashi above that it was a negative decision on the personal level.</fn> Ramban and Ibn Kaspi also view this as a positive development, but as being for the benefit of the nation that they should be imbued with confidence that the Exodus will be happening soon thereafter.<fn>Cf. Ibn Ezra's view that it would have a negative impact on the nation.</fn></point>
 
<point><b>Zipporah ultimately departed</b> – According to R. Yosef Bekhor Shor, Yitro went down to Egypt to pick up Zipporah and take her back to Midyan. According to Shemot Rabbah and Ramban, after his initial failure to persuade Paroh to let the people go, Moshe himself went back to Midyan with Zipporah for six months.<fn>See <a href="Chronology of Shemot" data-aht="page">Chronology of Shemot 5-7</a> regarding how much time elapsed.</fn></point>
 
<point><b>Zipporah ultimately departed</b> – According to R. Yosef Bekhor Shor, Yitro went down to Egypt to pick up Zipporah and take her back to Midyan. According to Shemot Rabbah and Ramban, after his initial failure to persuade Paroh to let the people go, Moshe himself went back to Midyan with Zipporah for six months.<fn>See <a href="Chronology of Shemot" data-aht="page">Chronology of Shemot 5-7</a> regarding how much time elapsed.</fn></point>
<point><b>When was Eliezer born?</b> While Eliezer's name is first mentioned only in Shemot 18:4,<fn>Ibn Ezra (Short Commentary to 4:24) says that the lack of mention might be due simply to the fact that he had just been born before Moshe returned to Egypt and had not yet received a name.</fn> the plural form of "בָּנָיו" in Shemot 4:20 would appear to indicate that he was born before Moshe returned from Midyan to Egypt.<fn>According to many exegetes, Eliezer is the son who is circumcised at the inn – see <a href="Murder Mystery at the Malon" data-aht="page">Murder Mystery at the Malon</a>.</fn> Ramban, however, argues that the plural form is not conclusive,<fn>Ramban cites a similar plural in Bemidbar 26:8 where there is only one son.</fn> and he suggests that Zipporah may have become pregnant with Eliezer either on the way to Egypt or after they arrived in Egypt.<fn>This is possible only according to those who maintain that Zipporah arrived in Egypt with Moshe. According to most commentators, Eliezer must have been conceived and likely born earlier.</fn></point>
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<point><b>When was Eliezer born?</b> While Eliezer's name is first mentioned only in Shemot 18:4,<fn>Ibn Ezra (Short Commentary to 4:24) says that the lack of mention might be due simply to the fact that he had just been born before Moshe returned to Egypt and had not yet received a name.</fn> the plural form of "בָּנָיו" in Shemot 4:20 would appear to indicate that he was born before Moshe returned from Midyan to Egypt.<fn>According to many exegetes, Eliezer is the son who is circumcised at the inn – see <a href="Mystery at the Malon" data-aht="page">Mystery at the Malon</a>.</fn> Ramban, however, argues that the plural form is not conclusive,<fn>Ramban cites a similar plural in Bemidbar 26:8 where there is only one son.</fn> and he suggests that Zipporah may have become pregnant with Eliezer either on the way to Egypt or after they arrived in Egypt.<fn>This is possible only according to those who maintain that Zipporah arrived in Egypt with Moshe. According to most commentators, Eliezer must have been conceived and likely born earlier.</fn></point>
 
</category>
 
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</approaches>
 
</approaches>
 
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Version as of 17:49, 14 February 2015

When Did Zipporah Return to Midyan?

Exegetical Approaches

The commentators offer several possibilities as to the timing of Zipporah's return to Midyan:

Before Moshe Left for Egypt

Moshe sent Zipporah and their children back to Yitro's home before he departed for Egypt.

Zipporah with Moshe – According to this approach, Zipporah and sons were living with Moshe in the Sinai Wilderness while he shepherded Yitro's sheep,2 and the verse in 4:20 records how "Moshe took his wife and his sons and set them on a donkey (to send them back to Yitro, while/before) he (Moshe alone) returned to the land of Egypt." As opposed to all other exegetes who must grapple with the absence of any verse which explicitly recounts Zipporah's return to Midyan, R. Chananel and Seforno say that this is the very trek described in the first half of 4:20.3
Permission from Yitro – Before Moshe sends Zipporah and their children back to her father, he first needs to obtain Yitro's approval for his plan, and thus Moshe returns to Midyan in 4:18. While Moshe was in Midyan, Hashem tells him (4:19) that the timing is now right for his trip to Egypt.
Split screen and who was at the inn – R. Chananel maintains (like R. Saadia below) that Moshe sent Zipporah and their sons to Midyan by themselves and was not with them at the inn – see Mystery at the Malon for the motivations and ramifications of this position. According to R. Chananel, after Moshe and Zipporah go in separate directions in 4:20, the Torah tells us about what happened to each of them on their journeys home. First, 4:21-23 records Hashem's communication with Moshe on his way back to Egypt, and then 4:24-26 describes the concurrent events at the inn which occurred to Zipporah on her way back to Midyan. In contrast, Seforno asserts that Moshe accompanied Zipporah and their sons to Midyan and was present for the incident at the inn in 4:24-26.4

On the Way to Egypt

This approach subdivides regarding the point during the journey at which Zipporah was sent back:

Before the incident at the inn

Initially, Zipporah and the children were accompanying Moshe back to Egypt, but Moshe changed his mind on the way and sent them back to Yitro before the incident at the inn (4:24-26).

Moshe's change of heart in the middle of 4:20 – According to R. Saadia, 4:20 should be interpreted as follows: "Moshe took his wife and his sons and set them on a donkey (to take them to Egypt, but he then reconsidered and sent them back to Midyan) and he (Moshe alone) returned to the land of Egypt." This reading is particularly difficult, as there is no textual indication or even subtle hint of either Moshe's reconsideration or Zipporah's return to Midyan. Additionally, it is unclear what would have motivated Moshe to change his mind.6
Split screen and who was at the inn – R. Saadia explains that Moshe sent Zipporah and their sons to Midyan by themselves and was not with them when the incident at the inn took place – see Mystery at the Malon for the motivations and ramifications of this position. According to this, 4:21-23 records Hashem's instructions to Moshe on his way home to Egypt, while 4:24-26 describes the simultaneous events at the inn which befell Zipporah on her way home to Midyan.

After the incident at the inn

Moshe sent Zipporah and their children back to Yitro's home immediately following the incident at the inn in Shemot 4.

Moshe's error – Ibn Ezra and Tzeror HaMor both criticize Moshe's decision to bring his family with him, but for different reasons. Tzeror HaMor views it as procrastination,8 while Ibn Ezra suggests that it was a tactical mistake as it would send a message to the people that he is coming with his family to settle there and that the Exodus would not be imminent.9
Incident at the inn – While Tzeror HaMor sees the event as a punishment for Moshe's stalling, Ibn Ezra views it as a means of preventing him from taking Zipporah and sons to Egypt and getting Moshe to realize and correct his error.10 Ibn Ezra does not explain why Hashem didn't simply appear to Moshe and tell him that it would be better if Zipporah stayed in Midyan. He also doesn't address why the Torah doesn't explicitly say that Zipporah went back home after the close call at the inn.
Chronological order – According to Ibn Ezra "and he returned to the land of Egypt" in 4:20 refers to Moshe alone (without Zipporah and their children) and this happened only after the story at the inn recorded a few verses later.11 Ibn Ezra also posits that 4:21-23 are achronological and occurred before Moshe set out for Egypt.

After meeting Aharon

Moshe sent Zipporah home only after Aharon met him and suggested that there was no point in bringing more people to be enslaved in Egypt.

Gap in the text – According to the Mekhilta and Rashi, not only is Zipporah's departure missing from the text, but there is also no hint of such an exchange between Moshe and Aharon.
Moshe's change of heart – the Mekhilta and Rashi do not explain what Moshe was initially thinking, and why he was persuaded by Aharon's argument.
Returning Zipporah – The Akeidat Yitzchak suggests that Moshe behaved wrongly by not sending for Zipporah and his children immediately after the Exodus, when there was no longer any reason that they could not join him.

After Arriving in Egypt

Zipporah returned with Moshe to Egypt and went back to Midyan only afterwards.

Change in plans – Ramban also thinks that Moshe's plans changed, however, his suggestion goes in the opposite direction of the Mekhilta, R. Saadia, Rashi, and Ibn Ezra above. Ramban explains that originally Moshe planned on returning to Egypt by himself in disguise, and this is what he told Yitro in 4:18. However, when Hashem informed him in 4:19 that his enemies had died, Moshe could now go back openly and also take his family with him.13
Family accompanying – Shemot Rabbah suggests that this is important for personal reasons, so that they can participate in the Exodus and revelation at Sinai.14 Ramban and Ibn Kaspi also view this as a positive development, but as being for the benefit of the nation that they should be imbued with confidence that the Exodus will be happening soon thereafter.15
Zipporah ultimately departed – According to R. Yosef Bekhor Shor, Yitro went down to Egypt to pick up Zipporah and take her back to Midyan. According to Shemot Rabbah and Ramban, after his initial failure to persuade Paroh to let the people go, Moshe himself went back to Midyan with Zipporah for six months.16
When was Eliezer born? While Eliezer's name is first mentioned only in Shemot 18:4,17 the plural form of "בָּנָיו" in Shemot 4:20 would appear to indicate that he was born before Moshe returned from Midyan to Egypt.18 Ramban, however, argues that the plural form is not conclusive,19 and he suggests that Zipporah may have become pregnant with Eliezer either on the way to Egypt or after they arrived in Egypt.20