After being encamped at Chorev for nearly a year, the Children of Israel begin their journey to the land of Canaan. During the past year they were transformed from a rabble of former slaves into a fledgling nation: they heard Hashem teach the Torah, they built the Mishkan and they organized their camp. Now they are ready to establish the nation of Israel in the land promised to their forefathers.

Against the backdrop of the Isralites’ decampment, Moshe approaches Chovav with a proposal:

And Moshe said to Chovav son of Re’uel the Midianite, Moshe’s in-law (CHOTEN): “We are journeying to the place about which Hashem said, ‘I will give it to you.’ Go with us and we will do well with you, because Hashem has promised good things concerning Israel” (Bamidbar 10:29).

There is some discussion among the commentaries regarding the identity of Chovav. Ibn Ezra puts forward the suggestion that Chovav is Moshe’s brother-in-law (that is the brother of Tzipporah, Moshe’s wife). He argues that CHOTEN can mean either “father-in-law” or “brother-in-law,” and that Re’uel is another name for Yitro. (Rashi agrees that Re’uel might be one of Yitro’s seven names.) He also refers to the view of the Sages (also quoted in Rashi and others) that Chovav is another name for Yitro’s father, or his ancestor, in the same way that Yaakov (Bereishit 32:10) calls his grandfather Avraham, “my father.” Ibn Ezra concludes that “the Torah has seventy facets,” allowing for many interpretations. Ramban who agrees with Rashi here (and comments in Shemot 2:16), explains that Yitro changed his name to Chovav when he

“returned to the Torah of Israel, for this is the way of anyone who converts, because to His servants He calls a new name (Yishayahu 65:15).”

If, as Rashi and Ramban assert, Chovav is Yitro, then he has been with the Children of Israel for some time:

And Yitro, priest of Midian, father-in-law of Moshe, heard all that God did for Moshe and for Israel, His nation, when Hashem brought Israel forth from Egypt…And Yitro, father-in-law of Moshe, came with [Moses’] wife and sons to Moshe, to the desert where he was encamped, by the mountain of God (Shemot 8:1,5).

There is a question whether Yitro/Chovav joined the Children of Israel before the Revelation or afterwards (Zevachim 116a; Mechilta Yitro, beginning). In any case, he has been a part of the life of the Israelites during much of the past crucial year. He has seen them begin to coalesce into a nation, and he has provided Moshe with needed leadership advice (Shemot 18:13-26). Now that the Children of Israel ready themselves for the three days journey that will take them directly to Canaan, Moshe asks that Yitro/Chovav remain with them.

Ramban teaches that, as a covert, Yitro will not receive a portion of the land when it is divided up among the tribes. Nonetheless, the verse (Bamidbar 10:32) states,

and we will do well with you

- meaning that the people will give Yitro from the spoils of war and other moveable goods.

And he said to him: “I will not go, only to my land (ARTZI) and to my birthplace (MOLADTI) will I go” (Bamidbar 10:30).

Yitro will return home, says Rashi, because of his possessions and his family ties. Rashi does not give ARTZI its usual translation (“my land”), because then Moshe’s subsequent assurance of benefit (in verse 32) – which we have already established refers to moveable goods – should not placate him. Similarly, Rashi does not translate MOLADTI as “birthplace,” because Yitro’s land is not that which is calling him to return (Lifshuto shel Rashi, Rabbi Shmuel P. Gelbard).

However, this does not mean that Yitro is placing possessions and homesickness above his attachment to the Torah; after all, he is called Chovav, the “lover” of Hashem and the Torah. Rather, says Be’er Ba’sadeh (commentary on Rashi, by Rabbi Meir Binyamin Menachem Danon, d. 1855), Yitro wants to “tie up loose ends” - sell off his possessions and bring the rest of his family to join the Children of Israel. This is consistent with Rashi’s comment on Shemot 18:27, that Yitro returned

“in order to convert the members of him family.”

Therefore, we find Yitro’s clan, known as Kenites, ultimately settling among the Israelites (Shoftim 1:16). The Sages say that they attached themselves to Ya’avetz and their descendants became scribes and members of the Sanhedrin (Sotah 11a, and elsewhere).

But for now, Moshe tries to persuade Yitro/ Chovav not to depart:

And he said: “Please do not forsake (TA’AZOV) us, since you know our encampments in the desert, and you were (V’HAYITA) for us as eyes. And it shall be that when you go with us, that with the good with which Hashem will benefit us, we will benefit you” (verses 31-32).

Possibly, Moshe accepts that Yitro must return to his land for a time, but he pleads with him not to sever all ties (TA’AZOV); when he - or his clan – will rejoin the Israelites, they will share in their good fortune.

Rashi, however, reads this as a second plea for Yitro to remain. Not only will Yitro benefit, but his present departure, after all the miracles he witnessed, will cast Israel in a bad light. Other prospective converts, seeing Yitro leave, might be dissuaded.

V’HAYITA can either be translated in the past tense, or in the future tense. Rashi quotes three views:

1. Past – “and you were like eyes for us”: This seems to mean that you have been an outside witness to all that has befallen us.

2. Future - a) “and you will serve as our eyes”: Anything which we may not notice you will enlighten us. This continues Yitro’s role as adviser.

3. Future - b) “you will be like our eyes”: You will be as beloved to us as our eyes, as it says, And you shall love the convert (Devarim 10:19). In this context it is important to add that the Israelites always warned the Kenites beforehand of any war in this area, so that they might remain safe (see Shmuel I 15:6).

A fourth reading is found in Ramban. He and others understand it to mean that Yitro’s knowledge of the desert will guide them in their journeys.

Despite Moshe’s heartfelt requests, Yitro/Chovav returns to his land, if only temporarily, and Moshe provides him with an honorable escort (see Ibn Ezra on Shemot 18:27).

At critical moments in the formation of the Israelite nation, Yitro appears to offer advice and to provide perspective regarding their mission. His love for Hashem earns him – as it does all sincere converts – a treasured place in the hearts of the Jewish People.