במדבר, פרק י׳, פסוק כ״ט

The Israelites stand on the very threshold of the Promised Land, anticipating an immediate arrival. In this pivotal moment, Moses extends a warm invitation to his father-in-law, urging him to join their journey and promising a share in the nation's future prosperity.

The primary approach among commentators is that Hobab is Jethro himself. He received this new name after converting to the faith, reflecting his deep love for the Torah and his commitment to God and His commandments [רמב״ן, רש״ר הירש, שפתי כהן]. In this context, Reuel is understood to be Hobab’s father or grandfather. Although Jethro’s daughters previously referred to Reuel as their father, this is simply because young children often call their grandfather by that title [רש״י, רבנו בחיי, תורה תמימה]. Alternatively, some suggest that Hobab is actually Moses’ brother-in-law, the son of Jethro, as the biblical term used for a father-in-law can also apply to a wife's brother [אבן עזרא, הטור הארוך].

When Moses declares that they are journeying, he refers to more than just physical movement. It represents a complete uprooting of both body and mind from their previous location, with absolutely no intention of turning back [כלי יקר]. At this specific time, Moses and the Israelites firmly believed they were a mere three days away from entering the land. The journey was meant to be brief and direct, though the subsequent sins of the complainers and the spies would eventually delay them in the desert for forty years [רש״י, רלב״ג, ריב״א]. By including himself in the journey, Moses reveals his belief that he would still enter the land alongside the people. The divine decree barring him had either not yet been finalized, or he maintained hope that his prayers could overturn it [רש״י, שפתי חכמים, גור אריה]. Another perspective suggests Moses included himself simply to avoid embarrassment before his relative, wishing to conceal the fact that he was forbidden from entering [צאינה וראינה].

Moses promises a shared prosperity, but according to Jewish law, the land is exclusively divided among the Israelite tribes, leaving no standard inheritance for a convert [אור החיים, צרור המור]. Therefore, the primary approach among commentators is that Moses was offering a share in the spoils of war, including silver, gold, and livestock, or a specialized gift from the nation's collective portion, such as the fertile region of Jericho that was ultimately granted to his descendants [רמב״ן, רבנו בחיי, ביאור יש״ר].

To alleviate any fears of the upcoming battles of conquest, Moses reassures him that God’s promise of victory and prosperity for the Israelites is absolute and irreversible [מלבי״ם, בכור שור, אור החיים]. Moses deliberately frames this offer with great tact. Because his relative was a wealthy and respected figure in his own homeland, presenting the offer as charity would have been insulting. Instead, Moses presents it as a well-deserved right, earned through his invaluable assistance to the Israelites during their time in the desert [אור החיים, תולדות יצחק]. Finally, another approach suggests that the promised good was entirely spiritual. Moses was offering him a partnership in national leadership and a seat in the highest court, allowing him to use his profound love for the Torah to benefit the entire public [כלי יקר, צפנת פענח].