When Jethro, Moses' father-in-law, observed how Moses would single-handedly judge the people, "from morning until evening," he admonished him: "What is this thing that you are doing to this nation? Why do you sit by yourself, while all the people stand before you from morning until evening? You will surely wear yourself out, along with this nation that is with you! For the matter is too heavy for you. You cannot do it alone!"

Jethro then proceeded to explain to Moses how he should delegate responsibility to other judges. But, even before he counsels Moses about how to appoint lower level courts and judges, he advises him about what his role ought to be:

"You (should represent) the people before G-d, and you will bring (their disputes) to G-d. You will caution them about the statutes and the teachings, and you will show them the path to follow, and the things they must do."

Only after these introductory words of advice to Moses does Jethro proceed to advise him as to the qualifications of the judges he should appoint: "You should seek out from among all the people, men who fear G-d etc."

The obvious question here is that Jethro's introduction was uncalled for. Moses certainly knew that he had to bring the issues that confronted the Jewish people to G-d if he hadn't already heard from G-d concerning these matters. Why then did Jethro have to tell Moses to approach G-d with these matters?

Furthermore, why did Jethro have to tell Moses to caution them about the statutes and the teachings, and show them the path to follow and the things they must do?   Would Moses have thought that once he delegated some judicial responsibility to others that he could retire from his role as the leader, teacher and mentor of the Jewish people?

The answer to these questions can be found in the Rebbe's analysis of   Moses' approach to justice and his answer to the question posed by many a commentator as to why Moses himself did not think of the elementary idea of appointing other judges to complement his role as chief judge?

The Rebbe explains that Moses realized that he enjoyed a unique relationship with G-d as the one with whom the A-mighty G-d communicated directly. Moses felt that by being personally involved in the teaching and judging of the people he would be able to impart some of that G-dly dynamism and holiness to the people that he himself experienced.

Jethro, on the other hand understood that it was crucial that the people be able to absorb the teachings of the Torah even when they would be engaged in their must mundane business matters; entanglements that would have precipitated their quarrel, and for which reason they came to be judged. In that mode, Jethro thought, it was impossible for them to be directly uplifted to the level of Moses. This would be particularly true in the future when the people would enter the Promised Land and would not be in the presence of Moses. Therefore, it was crucial that Moses impart some of his authority to lower level judges.

However, it is to be assumed that when Moses acceded to Jethro's proposal it would not be at the expense of the people. It would not be fair for Moses to deprive his people of the benefit of having a face to face involvement with him. Because this multi-tiered system was sanctioned by G-d it meant that through Moses' appointing other judges, he was actually imbuing them with his spirit.

With this abridged version of the Rebbe's analysis we can shed some light on Jethro's introduction. Knowing quite well Moses' rationale for wanting to personally be involved in the judgment of the Jewish people, Jethro had to convince Moses that the people would not fundamentally lose by Moses handing over his position as judge to others.

Jethro therefore tells Moses that by "representing the people before G-d, bringing their disputes to Him, cautioning them about the statutes and the teachings, and by showing them the path to follow and the things they must do," he will connect the people to G-d.

Moreover, the Hebrew words for "You will caution them" "v'hizharta et'hem" can also be translated as: "You will illuminate them." In other words, Jethro was advising Moses to not just teach the people and admonish them, but he must also impart some of the light and G-dly radiance to them when he teaches them. In effect, when the lower level judges will judge the people they will be prepared to feel the G-dly light.

We know that the wish of a righteous person will always be granted by G-d at some point. Moses' wish to teach and judge all of the Jewish people directly so that they do not lose any of the qualities that he possessed, will finally come true in the Messianic Age. Moshiach, who will be endowed with the soul of Moses, will personally teach each and every Jew.

How can one person have the time to personally instruct every individual?

The answer is that Moshiach will employ a totally different approach to teaching. The conventional method of teaching is through sound. The teacher teaches one word, sentence, paragraph, chapter at a time. One cannot hear and absorb more than one sound. Moshiach, however, will employ the method of visual teaching, where we will see the entire picture with one sweeping glance. In this format, everybody will learn simultaneously. Indeed, this "panoramic" view of Torah knowledge provides the student with a much broader and deeper understanding of the subject.