What did Yisro mean when he said, "v'Tzivecha Elokim, v'Yachalta Amod"?
Rashi and Ramban: He was instructing Moshe to consult Hashem, 1 because it is only if Hashem commands him to follow his (Yisro's) instructions that he will succeed.
Rashbam: He meant that, if Moshe follows his advice, then, when Hashem issues him commands, he will be able to carry them out with the help of the officers.
Targum Yonasan: He meant that, if Moshe follows his advice, he will be absolved from judging. Consequently, when Hashem issues him commands, he will be able to carry them out with a clear mind.
Moshav Zekenim: He meant that Moshe would be able to stand whenever he wants - since he would not need to sit and judge the entire day.
Oznayim la'Torah: Yisro said "v'Yachalta Amod," to extrapolate 'v'Im Lo, Lo Yachalta La'amod.' As opposed to when he first arrived, and said "Atah Yada'ti Ki Gadol Hashem mi'Kol ha'Elokim," implying that there are other gods, only Hashem is greater than them; 2 following his conversion, he realized that there are no other gods ('Ein Od mi'Levado'), and that if Hashem declines to help someone, he will not succeed.
To whom was Yisro referring when he concluded that, "v'Gam Kol ha'Am ha'Zeh Al Mekomo Yavo b'Shalom"?
Rashi and Targum Yonasan: He was referring to Aharon, Nadav and Avihu, and the seventy elders.
Ramban 1 and Rashbam: He was referring to the people, who otherwise had to "stand from morning till evening" waiting for Moshe, and who would now be able to arrive home in good time.
Seforno: He meant that, now that the Din will be clarified through so many Batei-Dinim, the litigants will know for sure that the ruling is correct, and will stop quarreling.
Moshav Zekenim: He meant that, now that there are so many Dayanim available, people need no longer wait so long for judgment, which is called 'Shalom.' 2
Sanhedrin 7a: With reference to all the litigants - winners and losers - it teaches us that even a litigant who had lost his coat in a lawsuit, should sing (with joy) as he makes his way home. 3
Moshav Zekenim: As the Navi writes, "Emes u'Mishpat Shalom Shiftu b'Sha'areichem" (Zecharyah 8:16).
Because justice was done and he is not walking around in a stolen coat.
QUESTIONS ON RASHI
Rashi writes: "And G-d will command you - Consult the Almighty [regarding this]; if He commands you...." Why interpret this way? Perhaps Yisro means, 'If Hashem will command you of His own accord - without you consulting Him'?
Gur Aryeh: If Hashem were Himself to command Moshe to appoint judges, it goes without saying that Moshe would do so - and what then would be the purpose in Yisro's offering his advice?! Rather, Yisro told Moshe to go and consult Hashem whether the advice should be followed.
Rashi writes: "[Yisro said] 'Consult the Almighty; if He commands you to do this, you will be able to endure; but if He holds you back, you will not!" How was Yisro so sure that Hashem would agree with his opinion?
Maharal (Derush Al ha'Torah p. 7): Yisro understood that appointing judges would reflect the traits of Hashem Himself. Hashem originally planned to direct the world with Midas ha'Din, but when He saw that it would not endure, He combined it with Midas ha'Rachamim. 1
See Rashi to Bereishis 1:1 . For elaboration, refer to 18:19:4:1 above.
