What did Yisro mean when he said "Vetzivcha Elokim Veyachalto Amod"?
Rashi and Ramban: He was instructing Moshe again 1 to consult Hashem, 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: He said "Vayachalto Amod", to extrapolate 've'Im Lo, Lo Yacholto La'amod' - because, as opposed to when he first arrived and said "Atah Yada'ati ki Gadol Hashem mi'Kol 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 him, he will not succeed.
Refer to 18:19:1:2*.
Oznayim la'Torah: IN which case even if Hashem would not have dilped Moshe, he might still hjave succeeded with the their assistance.
To whom was Yisro referring when he concluded that "ve'Gam Kol ha'Am ha'Zeh al Mekomo Yavo be'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. 2
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'. 3
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. 4
Seforno: And, as the Gemara says in Sanhedrin (7a) 'Someone who leaves Beis-Din after they took away his coat in Din, should sing on his way home!'
Moshav Zekenim: As the Navi writes in Zecharyah 8:16 "Emes u'Mishpat ve'Shalom Shiftu Shalom be'Sha'areichem".
Because justice was done and he is not walking around in a stolen coat.
