שמות, פרק ד׳, פסוק י״ח

After accepting the divine mission at the burning bush, Moses prepares to take his first practical steps toward the redemption of the Israelites. Yet before presenting himself to Pharaoh as the leader of a nation, he must first resolve his personal and familial obligations in Midian. He returns from the wilderness, the site of his revelation, to the home of his father-in-law, Jethro, to return the flock he had been tending [רשב״ם, חזקוני, ביאור יש״ר].

The primary approach among commentators is that Moses returns to Midian specifically to request permission to leave, as he is bound by a prior oath. Upon marrying Zipporah, Moses had sworn to Jethro that he would not depart from Midian, or at least would not take his family with him, without explicit consent [רש״י, גור אריה, דברי דוד]. The fact that Moses seeks this permission, even after receiving a direct command from God, highlights his exceptional moral character. It reflects a profound gratitude toward the man who opened his home and offered him refuge when he was a hunted fugitive [רלב״ג, פרדס יוסף, שפתי כהן].

When speaking to his father-in-law, Moses frames his departure as a temporary family visit, deliberately concealing the divine mission to redeem the Israelites. Commentators offer several reasons for this secrecy. First, God had not explicitly instructed Moses to share the revelation, and a prophet does not speak without divine authorization [אור החיים]. Furthermore, out of immense humility, Moses wishes to avoid boasting about being chosen by God to perform miracles [ביאור יש״ר, הכתב והקבלה]. There is also a practical concern that if Jethro were to learn that Moses intended to strike Egypt, he might refuse permission out of pity for the Egyptians, or he might simply disbelieve such a grandiose claim [הכתב והקבלה, ביאור שטיינזלץ]. Additionally, at this stage, Moses genuinely intends to travel alone for a short period and return to Midian. Knowing that the redemption will not occur immediately upon Pharaoh's first refusal, he plans to leave his wife and children in his father-in-law's care for the time being [ספורנו, העמק דבר, מלבי״ם, דברי דוד].

Moses justifies his journey with a natural, ordinary concern for the welfare of his brethren [הכתב והקבלה, קאסוטו]. However, this request is also driven by genuine apprehension. Remembering Dathan and Abiram, the men who had previously informed on him, he seeks to determine if they still pose a threat to his life [שפתי כהן]. God later reassures Moses that these specific individuals have died. This divine reassurance is understood to mean that they had lost their wealth; since severe poverty is likened to death, they no longer possess the power to harm him [צאינה וראינה, יריעות שלמה].

Jethro readily grants Moses permission, thereby releasing him from his oath and allowing him to depart [אור החיים, מזרחי]. Commentators draw attention to the specific phrasing of Jethro's parting blessing, noting a profound distinction between telling someone to go to peace rather than in peace. When parting from the living, the proper blessing is to go to peace, which serves as a wish for continued growth, development, and future perfection. Conversely, going in peace is a phrase reserved for the deceased, who have already completed their life's journey and reached their final state. Because Jethro offers the precise blessing for life and growth, Moses is empowered to rise and succeed in his monumental mission [תורה תמימה, פרדס יוסף, רש״ר הירש]. Alternatively, this parting wish serves as a warning, with Jethro urging Moses to remain vigilant against the dangers that await him, given his turbulent history in Egypt [אברבנאל].