What did Yisro mean when he said, "vi'Yehi Elokim Imach"?
Rashi: He meant that Moshe should consult Hashem before accepting his advice. 1
Ramban (citing the Ibn Ezra): It was a request that Hashem should help him to succeed in carrying out his advice. 2
Rashbam: Yisro was assuring Moshe that if he accepted his advice, Hashem would be with him and he would be able to survive.
Gur Aryeh: Rashi doesn't explain this Pasuk as a blessing or a Tefilah that Moshe should succeed, because Yisro will offer such a blessing later - "... you will be able to endure; and also this nation..."(18:23). (But note that Rashi to Pasuk 23 does not interpret it as a blessing, but rather as a repeated challenge to consult Hashem directly about the matter! - CS)
Ramban (citing the Ibn Ezra): Only later, in 18:23, does Yisro instructs Moshe to consult Hashem. (This explanation is the inverse of that of Gur Aryeh.)
What did Yisro mean, when he said that Moshe should be for the people "Mul Ha'Elokim"?
Rashi and Seforno: He meant that Moshe should be the medium between the people and Hashem, to pass on His teachings to them.
Ramban #1: He meant that he should Daven on behalf of the People.
Ramban #2: He meant that he should be in the Ohel Mo'ed, 1 so he can ask Hashem when necessary.
Rashbam: He meant that, concerning the Dinim that they need to consult Hashem - the "difficult things" mentioned in Pasuk 22 - Moshe should take over and hear Hashem's answer.
Targum Onkelos and Targum Yonasan: He meant that he should mediate between Hashem and the people in all matters. 2
What are "the matters" that Yisro advised Moshe to bring before Hashem?
Rashi: The people's quarrels (that he was unable to solve).
Ramban and Targum Yonasan: To solve the people's personal problems that he was unable to. 1
Seforno: Issues that came up that he had not been taught, such as Pesach Sheini in Bamidbar 9:8, and the question of the Benos Tzelofchad in Bamidbar 27:5.
Ramban: Thus conceding to Moshe's opening response, "Ki Yavo Eilai ha'Am Lidrosh Elokim" (18:15). In the following Pasuk, Yisro continues, "v'Hizhartah Es'hem Es ha'Chukim v'Es ha'Toros;" thus conceding to what Moshe said there, "v'Hoda'ti Es Chukei Ha'Elokim v'Es Torosav."
According to Maharal, what was the significance of Moshe's role; and what would this role be, now that other judges were added? Why was Yisro the one to institute this system?
Maharal (Derush Al ha'Torah p. 6, printed after Be'er ha'Golah ): Moshe, the "Ish ha'Elokim," was the only one truly fitting to sit in judgement. He thought that it was not proper to delegate judgement to anyone else (as Chazal exhort, "seek out a good Beis Din" 1 ). Yisro represented an extra addition (Yitur) onto Klal Yisrael. 2 That is why he brought up the idea that judges should be added (as Moshe would be unable to judge morning thru evening). In doing so, Yisro was emulating the Midos of his Creator. Hashem combined Midas ha'Rachamim with Midas ha'Din, when He saw that by Din alone the world could not endure (and thus, the Dayan becomes a partner in Creation). 3 So too here; Moshe could not keep up the letter of the law (Shuras ha'Din) by himself, so he had to combine with a Midah that is not absolute Din - i.e., other judges. 4
Sanhedrin 32b.
For more on Yisro's significance, see above, 18:1:2.4:1**.
We might explain as follows - Hashem intended to direct the world with Midas ha'Din. But this was not because Din is the ultimate goal! Rather, it would be Hashem's Chesed to His creations that they be exonerated in Din, such that the goodness and perfection they would attain would truly be their own, and not "bread of charity." When it emerged that the world could not endure by Din, it is because the Din would no longer lead to that Chesed --- such that Din itself dictated that Midas ha'Rachamim be joined in, so that Din could achieve its purpose. So too here, in the system of justice for Klal Yisrael - its purpose is that everyone conduct themselves in truth and faithfulness, and each person attain what is coming to him by Din. Thus, when Moshe could not judge them by himself, Din itself mandated the addition of Dayanim - despite that it would no longer be absolute Din like that of Moshe. (EK) Compare to Sanhedrin 6b- Moshe would say, 'Let the Din pierce the mountain' (i.e., the letter of the law, without compromise); whereas Aharon loved peace, and pursued peace, and instilled peace between man and his fellow (by encouraging compromise). (CS)
