Matan Torah: The Unique Power of Women

(3) לבית יעקב TO THE HOUSE OF JACOB — This denotes the women — to them, you shall speak in a gentle language (Mekhilta d'Rabbi Yishmael 19:3).

(1) Another explanation of ולא יסף: He did not again ever reveal himself with such publicity.

Initially, whoever had a father would have his father teach him Torah, and whoever did not have a father would not learn Torah at all. The Gemara explains: What verse did they interpret homiletically that allowed them to conduct themselves in this manner? They interpreted the verse that states: “And you shall teach them [otam] to your sons” (Deuteronomy 11:19), to mean: And you yourselves [atem] shall teach, i.e., you fathers shall teach your sons. When the Sages saw that not everyone was capable of teaching their children and Torah study was declining, they instituted an ordinance that teachers of children should be established in Jerusalem. The Gemara explains: What verse did they interpret homiletically that enabled them to do this? They interpreted the verse: “For Torah emerges from Zion” (Isaiah 2:3). But still, whoever had a father, his father ascended with him to Jerusalem and had him taught, but whoever did not have a father, he did not ascend and learn. Therefore, the Sages instituted an ordinance that teachers of children should be established in one city in each and every region [pelekh]. And they brought the students in at the age of sixteen and at the age of seventeen. But as the students were old and had not yet had any formal education, a student whose teacher grew angry at him would rebel against him and leave. It was impossible to hold the youths there against their will. This state of affairs continued until Yehoshua ben Gamla came and instituted an ordinance that teachers of children should be established in each and every province and in each and every town, and they would bring the children in to learn at the age of six and at the age of seven.

(3) מן הבקר עד הערב FROM MORNING UNTO EVENING — Is it really possible to say so — that Moses sat the whole day long? But the explanation is that any judge who gives a rightful decision as truth demands it, even though he spends but one hour on it, Scripture accounts it to him as though he had occupied himself with the Torah the whole day long, and as though he became co-partner with the Holy One, blessed be He, in the work of the Creation of which it is stated, “It was evening and it was morning” (cf. Mekhilta d'Rabbi Yishmael 18:13; Shabbat 10a).

(2) From morning onto evening. He quotes the explanation of Rashi as follows: it is possible to say, to tell you. Any judge who judges a case truthfully even for a short time of one hour is considered by the Torah to be involved in Torah the whole day. 1) Rashi clarified that one hour is equivalent to the entire day, implying that Moshe wasn't engaged in judgments all day. Why is Yitro coming and telling him the nation is standing up with you in judgment the entire day? 2) Another question is that the Torah says the nation stood (amad) up to Moshe. Yitro says the nation stood (nitzav) up against you. Why does Yitro switch to use the word nitzav (stand) if the Torah uses the word amad (also meaning stand)? (What is the textual difference between these two words?) (3) It states above the language of amadiah (standing). It is relevant to people who are standing (amad) before the judges before judgment. As it states (Deuteronomy 19:17) "Two men stood up (amad) (for judgment) because they had an argument." The wording of nitzav (stood) is relevant after a court case because their manner was to initiate an argument with the judge... But Yitro was speaking about the words of arguing that the defendants brought against Moshe after the judgment was decided. If they had accepted them (the final verdict) they would be considered righteous. Since they publically opposed the judge, because of this, they are called wicked after the verdict of the case. Therefore it says "The entire nation nitzav (stood) against you," because from that they were wicked, since they stood (nitzav) to argue. Because all good men accept upon themselves the verdict. They do not begin an argument with the judge, through coming forward as a nation to stand up (nitzav) (against them in judgment). (4) About this assumption, Yitro did not ask Moshe about his responsibility of time (encompassing) the entire day. Because in actuality, he did not judge the entire day. Like it says, the typical time (of judging) for judges was 6 hours. But it was asked about what did they (the defendant) see after the verdict (was announced) to stand up (nitzav) and argue with him from morning to evening all day opposing him. Yitro thought maybe Moshe did something to them, in return they were arguing with him. Like it is written, "and the father-in-law of Moshe saw everything he (Moshe) did to the nation." He (Yitro) saw and looked here and there in all of his actions if he (Yitro) was able to find anything improper that he (Moshe) did to the people. He (Yitro) searched and he (Yitro) didn't find (anything). Therefore, he (Yitro) asked him (Moshe) saying, "What action did you do to the nation?" because he (Yitro) wanted to know if he (Moshe) did something unpraiseworthy in judgment. After Moshe didn't answer him (Yitro). He (Yitro) understood that of course, he (Moshe) didn't do anything to them! Then Yitro thought of course after they finished the judgement they were arguing with him (Moshe). Especially, everyone who was convicted in the case nitzav (stood) to argue with him (Moshe). Therefore, he (Yitro) asked him (Moshe) why are you sitting alone? Because if the nation had many judges, then the one convicted wouldn't know who had convicted him and who to protest against. And since you're sitting alone, for this reason, the entire nation i.e. the lower ones and nitzavim (standing) against you from morning until evening.

(1) נבל תבל — Explain this as the Targum does: thou will certainly become weary. Its meaning expresses the idea of withering, old French flestre, just as. (Jeremiah 8:13) “and the leaf is withered (נבל)”; (Isaiah 34:4) “as withereth (כנבל) the leaf from off the vine” — the meaning being that it becomes shrivelled through the heat and through the frost, and so its strength diminishes and it becomes, as it were, weary, and falls from off the vine (מגפן)‎. (3) כי כבד ממך FOR [THIS THING] IS TOO HEAVY FOR THEE — its weight is far more than thy strength can bear.