Moses is responding to his father-in-law's critique of his exhaustive, dawn-to-dusk leadership style. He explains that his role goes far beyond acting as a simple magistrate. Instead, he serves as the sole provider for the nation's comprehensive spiritual, personal, and legal needs. This is not an occasional occurrence, but a constant, daily reality where the people continuously line up to seek his guidance [רש״י, מזרחי, גור אריה, שפתי חכמים, נתינה לגר].
The people's quest for divine intervention takes several forms. For many, the appeal to Moses is deeply personal. They approach him as a prophet, asking him to pray for the sick, locate lost property, and reveal what the future holds [רמב״ן, קצור בעל הטורים, רבינו בחיי, העמק דבר, הטור הארוך, ביאור יש״ר, פרדס יוסף]. Others come with a profound thirst for spiritual instruction. They want to learn God's laws and understand how to serve Him with love and reverence, while communal leaders seek his counsel on organizing the camp and guiding the public [רש״י, אבן עזרא, ספורנו, הכתב והקבלה]. Furthermore, many approach Moses strictly for justice. In complex legal disputes, especially financial conflicts lacking witnesses, the people rely on him to bring the absolute truth to light directly from God [שד״ל, בכור שור, קאסוטו, כלי יקר].
This comprehensive reliance on Moses naturally raises the question of why he does not appoint other judges to share the burden. Moses clarifies that he is not forcing this system upon the nation. Rather, the people choose to bring their matters specifically to him because they desire the absolute truth that only his unique, direct prophetic connection with God can provide [אור החיים, רשב״ם, ביאור שטיינזלץ, שפתי כהן]. Additionally, Jewish law strictly prohibits a student from issuing rulings in the presence of their teacher. Therefore, as long as Moses is present, no one else is permitted to judge the people [חומת אנך].
Moses also addresses another element of the critique: the sight of Moses sitting while the entire nation stands around him, which could be interpreted as disrespectful to those seeking justice. Moses explains that because the people are coming to learn God's teachings, the standard dynamic of study applies, where the teacher sits and the students stand. The people are not standing out of subjugation, but voluntarily out of respect as they wait to hear God's word [פני דוד, משכיל לדוד]. In fact, Moses actively uses the time spent resolving disputes to teach the litigants broader laws and spiritual concepts entirely unrelated to their specific conflicts, which inherently prolongs the process [קונטרס חיבה יתירה].