What is the meaning of "va'Yichad Yisro"?
Rashi #1, Seforno, Targum Onkelos and Targum Yonasan: "Yisro rejoiced." 1
Rashi #2 (citing Sanhedrin 94a): It means that, when he heard of the downfall of the Egyptians, Yisro became covered with 'Chidudin Chidudin' 2 (goose-pimples) due to a degree of sorrow. 3
Hadar Zekenim (from Sanhedrin 94a): He put a sharp (Chad) sword on his flesh (i.e., he performed circumcision, in order to receive Torah). 4
"Va'Yichad," as an expression of 'Chedvah.'
See Ba'al ha'Turim.
Rashi: Hence the saying, 'Do not speak ill of a Nochri in the presence of a Ger, for up to ten generations! - refer to 18:9:151 below. The reason that this opinion interprets negatively is because the Torah uses the word "va'Yichad," rather than 'va'Yismach' - See Oznayim la'Torah.
For Maharal, see the following question.
"Va'Yichad Yisro" - In Sanhedrin 94a, Rav interprets that Yisro passed a sharp sword (Cherev Chadah) on his flesh (i.e., he circumcised himself, in order to convert). What then does "Va'Yichad Yisro" mean?
Maharal (Chidushei Agados Vol. 3, p. 192, to Sanhedrin 94a): Yisro himself was circumcised. He didn't merely perform circumcision in the physical sense, rather, he removed the base nature that is associated with the Orlah. 1 (Others might circumcise, but leave their base nature unchanged. 2 )
In other words, his Milah was not merely external, but in his inner self as well.
For more about the distinction between Yisro and other converts, see the notes to 18:27:1.1:1 - Yisro was first of the converts. Also refer to Shemos 2:21:1.3:1* - Yisro was the head among the nations. His conversion was not from the outside (i.e., following in the footsteps of someone else), but rather came from his own deep inner desire - and thus it removed the baseness of the Orlah. Also see above, 18:1:2.4:1** . Also see Maharal (Tif'eres Yisrael, end Ch. 1) - The nations, by the nature of their Nefesh, are not worthy of receiving the Torah. A convert is deemed worthy by becoming subsumed to Yisrael (whereas Yisro did not nullify himself among Yisrael; rather, he added himself on to them).
What was it that made Yisro happy?
Rashi: It was the news of the Manna, the well, and the Torah; and over and above these, the news of Yetzi'as Mitzrayim 1 that made him happy.
Seforno: He was happy for all the good that Hashem had done for Yisrael 2 -- but not for the downfall of the Egyptians. 3
Rashi, citing the Mechilta: Seeing as up until then, no slave had ever succeeded in escaping from Egypt, and here six hundred thousand slaves had managed to leave. (This Midrash evidently does not concur with the Midrash that two hundred thousand men of Efrayim left Egypt thirty years earlier (refer to Shemos 13:17:2:5).)
Seforno: Out of compassion.
Seforno: As in fact would have befitted someone who is zealous for the honor of His Creator, as the Pasuk writes, "Yismach Tzadik Ki Chazah Nakam" (Tehilim 58:11).
QUESTIONS ON RASHI
Rashi writes: "'[Yisro rejoiced] over all of the good' - The good of the Manna, the Well, and the Torah." Why doesn't Rashi mention here, that he rejoiced over the victory against Amalek, and the Splitting of the Sea (as he mentioned in 18:1 and 18:8)?
Gur Aryeh (to 18:1): Those events do not constitute "Tovah" (goodness, favors); but rather "Hatzalah" (salvation from peril). 1
Rashi writes: " He was pained over the destruction of Egypt ... A convert -- [even] until ten generations -- do not insult a heathen in his presence." But how can this be derived from Yisro, who was a new convert (and not a tenth-generation convert)!
Gur Aryeh: Yisro was at such a high level, as to recognize Hashem and exclaim, "Now I know that Hashem is greater than all [other] gods!" (18:11). This is a greater level than others might reach in ten generations. 1
See above, 18:9:1.1:1 and note.
Rashi writes that from Yisro's pain, we learn that one should not speak ill of a Nochri in the presence of a Ger up to ten generations. What is the source for this number?
Moshav Zekenim #1: Mitzrayim was No'ach's grandson (third generation). Avraham was 10 Doros from No'ach (eight generations removed from Mitzrayim), and Yisro was Avraham's grandson (Midyan's son 1 ) -- and still he was pained over Mitzrayim's downfall. 2
Moshav Zekenim #2: Ten 'Doros' does not mean generations, but rather rows of wrinkles due to old age. Until he dies, he is pained over disgrace to Nochrim, since he himself converted.
Da'as Zekenim, Hadar Zekenim, Moshav Zekenim (citing R. Tam): Divrei ha'Yamim I 2:35-41 lists thirteen generations from Yarcha 3 until Elishama. The first three Doros of Egyptians do not count, for they are not yet converts [i.e. who may marry into Yisrael]. 4 The Pesikta says that this same Elishama was the grandfather of Yishmael ben Netanyah, who murdered Gedalyah. He was called Netanyah, because he was from the Nesinim; and he still did a Nochri act (murder) - even though this was well after 10 Doros!
Gur Aryeh: After ten generations, the conversion is completely forgotten (even by his own descendants). 5
Also R. Bechayei says that he was Midyan's son. But this is difficult, for Bereishis 25:4 lists Midyan's sons, and none of Yisro's seven names (see 18:1:2:1) are among them! Also, Midyan was born before Avraham died (Bereishis 25:6). It would be a Chidush to say that Midyan's granddaughter Tziporah was still single when Moshe came to Midyan more than 240 years later, and she gave birth to Eliezer 325 years later! (PF)
Moshav Zekenim: This is difficult, for we see righteous converts [surely they do not love their Nochri ancestors]!
Yarcha was an "Eved Mitzri," who evidently was freed. Perhaps this is like R. Eliezer (Kidushin 3:13), who holds that there is an Eved Mamzer (if he is freed, he is a Mamzer), and likewise an Eved Mitzri. Or, it is like everyone. He was not a real Eved [Kena'ani], who is like a partial convert. Rather, he was a Mitzri, who was monetarily a slave. (PF)
Radak to Divrei Hayamim (ibid.): Indeed, it was a violation of Torah Law that Yarcha (as an Egyptian convert) married a Bas Yisrael.
Gur Aryeh brings proof from Devarim 23:3 - The Torah emphasizes that a Mamzer is forbidden to marry into the Kehal, even after ten generations, when the original stigma is already forgotten. Furthermore, although a Mamzer may marry a Ger, Chazal limit this to ten generations from the conversion (Kidushin 75a) - because afterwards, all consider him no different than a Yisrael (who may not marry a Mamzer).
