What is the meaning of "Navol Tibol"?
Rashi (citing Targum Onkelos: It means 'You will wither.'
Rashbam: It means 'Your speech will become blurred,' when you try to respond to so many people simultaneously; as will theirs (as each one cries out and receives no response), since you do not have the strength to answer them one after the other.
Targum Yonasan: it means 'You will fall off' (like a withered leaf falls off the tree).
Why did Yisro use the word "Gam" twice in his statement?
Rashi: To include Aharon, Chur 1 and the seventy elders.
Targum Yonasan: To include Aharon and his sons and the seventy elders.
Why was Moshe judging by himself? Why did he not enlist the help of Aharon, his sons, Chur or the current elders?
Ohr ha'Chayim: The people wanted only Moshe to judge them, since they had more confidence in him (and in his Ru'ach ha'Kodesh) than in anyone else.
Rashi comments (to Devarim 1:9) - "I cannot bear [your burden] alone - Is it possible that Moshe was unable to judge Yisrael? The man who brought them out of Egypt, and split the sea for them, etc.!" Rashi implies that Moshe actually would have able to judge them -- which stands at odds with what Yisro insists here!
Gur Aryeh (to Devarim 1:9): By natural limitations, it was surely impossible for Moshe to judge all of Yisrael. Rashi asks there, that just as we see that so many miracles happened on Moshe's behalf, so too he should miraculously have been able to judge all of Yisrael. Yisro's argument was that even if Moshe himself was worthy of such a miracle, Yisrael would still tire out from standing the entire day. 1 Since all of the miracles were for Yisrael's sake (and not Moshe's alone), no miracle would occur here. 2
Gur Aryeh seemingly implies that the miracles frequently happened via Moshe, and not necessarily for Yisrael as a whole.
Rashi's question on Devarim 1:9, is that Moshe refers to his own abilities as inadequate, "Lo Uchal Levadi Se'es Eschem." (He answers there, that this was not because of the judgement itself, but rather due to the Divine consequences of error in judgement.)
QUESTIONS ON RASHI
Rashi writes: "'Gam Atah' - This includes Aharon... and the seventy Elders." Based on what could these Dayanim judge, before Moshe taught them the Dinim? This took place on the day after Yom Kipur, and Moshe had just descended from Har Sinai!
Moshav Zekenim: It is all a Derashah. Moshe was judging and teaching Torah, all by himself - as the Pasuk stated, "Vehoda'ti Es Chukei Ha'Elokim..." (18:16). Aharon and the Zekenim were not actually involved.
Rashi writes: "'Gam Atah' - This includes Aharon, Chur and the seventy Elders." How are all these included by one extra word "Gam"?
Gur Aryeh: When Moshe later ascended to Har Sinai (24:14), it was Aharon, Chur, and the seventy Elders whom Moshe appointed to take his place in his absence. All of them are implied here as well. 1
Yisro was saying, "Just as the task is too difficult for you, Moshe; they too will be unable to do it in your place."
Rashi writes: "'Gam Atah' - This (extra word) includes Aharon, Chur and the seventy Elders." But later, on the Pasuk "v'Gam (and also) all this nation will arrive at its destination in peace" (18:23), Rashi comments "Aharon, Nadav and Avihu, and the seventy Elders who are now accompanying you." Seeing as the word "Gam" in the latter Pasuk is not extra, it must be that these leaders are simply included as part of "all this nation" (ibid). That being the case, why do we need the "Gam" in our Pasuk? Why can't we simply derive them among "the nation"?
Gur Aryeh: In Pasuk 23, "All the nation shall reach its destination" together - both the leaders and the nation at large. 1 Whereas in our Pasuk, these two groups would become worn out for two distinct reasons - the leaders, from judging; and the nation, from standing the entire day. That is why in our Pasuk, Rashi derives these other leaders separately, independent from the nation as a whole -- from the extra phrase "Gam Atah." 2
As such, an extra "Gam" is not required.
Later, Gur Aryeh concedes that the Mechilta indeed derives the seventy Elders from the phrase "this nation that is with you." Rashi, however, presents the simple meaning -- Because the Elders are involved in judgment, they are to be grouped with Moshe. (EK)
Rashi writes: "'Gam Atah' - This includes Aharon, Chur and the seventy Elders." But to Pasuk 18:23, Rashi comments, "Aharon, Nadav and Avihu, and the seventy Elders, who are now accompanying you." Why this change from Chur to Nadav and Avihu?
Gur Aryeh: In our Pasuk, Yisro is arguing that even should Moshe appoint alternate judges in his stead when he is unable to judge himself -- they too would be incapable of the task. As above, the alternate judges included Chur. 1 In Pasuk 18:23, Yisro describes the stability after regular Dayanim would be emplaced. It includes those who regularly accompanied Moshe - i.e., Nadav and Avihu. 2 We do not find that Chur accompanied Moshe. 3
Gur Aryeh: Pasuk 18:23 describes how Bnei Yisrael would arrive peacefully at their destination. Chur, however, had already been killed on the day the Egel ha'Zahav was made (16 Tamuz of the first year). 4
Shemos 24:14; see above 18:18:.1:1 .
See 24:1.
Gur Aryeh explains that Chur was more senior in years, and therefore more fit to adjucate cases in Moshe's absence; whereas Nadav and Avihu were greater in wisdom, so it was fitting that they accompany Moshe. (But we can derive from Sanhedrin 69b, that Chur was at most 31 years old at the time - CS).
Rashi writes that Yisro said that 'also Aharon, Chur and the seventy elders' would wither under the demands of judging. But Chur had already been killed, when they worshipped the Golden Calf - see Rashi to 32:5 - which, according to Rashi, preceded this Parsha chronologically?
Riva, Hadar Zekenim #1 and Moshav Zekenim #1: Rashi means that, even if Chur was alive, 1 and he and the elders would assist Moshe, [all of] them would not be able to carry the burden. 2
Da'as Zekenim and Hadar Zekenim #2: Here Rashi explains according to the opinion that Yisro came before Matan Torah.
Moshav Zekenim #2: The text should not include Chur. The Mechilta mentions only Aharon and the seventy elders.
Gur Aryeh #1: The extra "Gam" comes to include all those who would judge in Moshe's stead when necessary. We know that Chur had once been part of that group; 3 and surely after his death, someone else was appointed to fill his place. 4
Gur Aryeh #2: We can infer from Rashi, that he sides with the approach that Yisro arrived after Matan Torah. 5 Since this conversation took place the day after Yisro's arrival, it is possible that Yisro was not yet aware of Chur's demise (which took place before he arrived).
This answer is not applicable later, in Pasuk 23, "v'Gam Kol ha'Am ... Yavo b'Shalom." Rashi there explains, 'also Aharon, Nadav and Avihu, and the elders' -- omitting Chur.
Riva: Similarly, the Navi writes, "If Moshe and Shmuel were in front of Me [they could not avert My anger from Yisrael]" (Yirmeyah 15:1) - despite that they were no longer alive..
As above, 18:18:2.2:1 .
As such, Yisro is not referring to Chur specifically, but to others like him. This approach also explains why in 18:23, Rashi inserts "Nadav and Avihu" in place of Chur.
Gur Aryeh: This is based on Rashi to 18:9 . (Yet it remains inconclusive whether, according to Gur Aryeh, Rashi takes sides on this issue. See 18:1:1.3:1 and 18:13:2.01:1* - CS.)
Rashi writes: "'Ki Kaved Mimecha' - The weight of the matter is greater than your strength." What was difficult here?
Gur Aryeh: "Kaved Mimecha" implies that 'you (Moshe) are weighty, but this matter is even weightier.' Rashi therefore explains as, 'this matter is greater than your capability.' 1
Compare Mizrachi - "Weight" in this context does not mean in the physical sense, but in terms of strength or capabilities.
