Who arranged the Se'udah?
Rashi (to Shmuel I 15:6): It was Yisro who arranged the Se'udah for Moshe, Aharon and the elders (presumably in honor of his conversion). 1
Oznayim la'Torah: Refer to 18:8:4:1 .
Why does the Torah write "va'Yikach Yisro Olah u'Zevachim" and not 'va'Yizbach Yisro ... '?
Oznayim la'Torah: Because sprinkling the blood of the Korban (Hartza'as Damim) is part of the conversion ceremony. Consequently, he was not permitted to Shecht his Korban himself. He could only bring the Korban to be Shechted, and a Yisrael had to Shecht it on his behalf.
What was the purpose of the Se'udah that Aharon and the elders of Yisrael made with Yisro?
Seforno and Ramban: He brought Korbanos in honor of his accepting upon himself the yoke of Malchus Shamayim (his conversion), 1 and they came to join him to rejoice with him. 2
Seforno: Like Na'aman did. See Melachim II 5:17.
Seforno: As the Pasuk writes in Tehilim 149:2 . Ramban - He did so on the day of his 'Chasunah,' since he was the Chasan Damim (see Shemos 4:25-26).
Aharon and the Zekenim also accompanied Moshe when he went out to greet Yisro (as Rashi explained in Pasuk 7). Why did the Torah not mention them explicitly there; and why does it mention them here?
Oznayim la'Torah: When Aharon and the Zekenim went to greet Yisro, bearing in mind that they had never seen Yisro, they went out purely in honor of Moshe - as Rashi explained there. Now however, having met Yisro, they came to celebrate his Se'udas Bris (not in honor of Moshe but) in his honor. 1
Oznayim la'Torah: Perhaps the Torah does not mention Moshe here to emphasize it.
When did they arrange the Se'udah?
Ramban #1: As soon as Yisro arrived, before they even arrived at Sinai. 1
Ramban #2: Only much later, after he had settled down, and after he converted with Milah, Tevilah and bringing a Korban. 2
Moshav Zekenim: It was not before Matan Torah, for Moshe was constantly going up and down Har Sinai. Rather, it was [when Moshe returned] - on Yom Kipur! 3
Da'as Zekenim and Hadar Zekenim (to 18:13): It was two or three days from when he descended from Har Sinai (on Yom Kipur). The Torah is out of order.
Ramban: And the Torah mentions it here as part of the story of Yisro's joining Yisrael.
Da'as Zekenim, Hadar Zekenim: This cannot be, for Moshe ate with him, and it was after Matan Torah (he was obligated to fast! Moshav Zekenim assumes that the Torah is in order here - this was after Yisrael came to Har Sinai, and before Moshe judged them the day after Yom Kipur - PF.)
Seeing as conversion entails circumcising, how could Yisro convert, bearing in mind that Yisrael did not perform Bris Milah in the desert, due to life-danger - seeing as the north-wind did not blow (see Yevamos 72a)?
Oznayim la'Torah: Yisrael did not perform Bris Milah in the desert, since their children were Jews anyway, and the Bris Milah could wait for when they entered Eretz Yisrael and would be able to perform it. Yisro on the other hand, who was eager to enter into the Jewish nation and to receive the Torah, had no choice but to circumcise. 1
Oznayim la'Torah: Moreover, he followed in the footsteps of the tribe of Levi, who did circumcise in the desert. See Oznayim la'Torah, who elaborates.
Where was Moshe at this time - who went out to meet him and caused him all this Kavod?
Rashi and Targum Yonasan: Moshe was serving the guests.
Rashbam: Seeing as Moshe was the host, it is obvious that he was there, and it is not therefore necessary to mention him by name. 1
Oznayim la'Torah: Refer to 18:12:1.1:1* .
Gur Aryeh defends Rashi; see 18:12:3.1:1 .
What are the connotations of "Lifnei Ha'Elokim"?
Rashi: It means 'in front of Hashem' - to teach us that if someone who partakes of a Se'udah at which Talmidei-Chachamim are sitting, it is as if he had benefited from the glory of the Shechinah. 1
Oznayim la'Torah: It means 'in front of Beis-Din,' before whom Yisro had just converted.
Berachos 64a: Seeing as it was not before Hashem that they were eating, but before Moshe.
Seforno: Either the Mizbe'ach which Moshe built (in Refidim) after Yisrael defeated Amalek, or which he built now in honor of the occasion.
Seforno: Which had the status of 'within the hangings of the Azarah' (after the Mishkan would be built).
From where did Yisro obtain animals for Korbanos? It does not say that he brought animals!
Moshav Zekenim: He purchased them.
From where was the bread for the meal?
Moshav Zekenim: It was normal bread. Man was only for Yisrael, who were afflicted in Mitzrayim. Yisro brought along bread; he was rich, and would not leave his home without bread! The others ate with him to honor him. 1 Also, they desired to eat bread. 2
Oznayim la'Torah #1 (to 18:8): Refer to 18:8:4:1.
Oznayim la'Torah #2: Everyone brought their own Man, part of which they gave Yisro. 3
Oznayim la'Torah #3: "Le'Echol Lechem" refers (not to bread, but) to the meal, 4 which consisted of the Korbanos mentioned in the Pasuk.
Oznayim la'Torah (citing Berachos 64a): And they partook of the bread that he brought with him.
Why would Kedoshim like Moshe and Aharon desire to eat bread? This is fine if we will say that there was no Torah Mitzvah of Birkas ha'Mazon on Manna (see Daf Al ha'Daf Berachos 48b citing ha'Gaon Rav Y.S. Elyashiv Zt"l - PF).
Based on Midrashim, that if someone arrived too late to collect his portion of Man, others would give him some of their own allotted portion which, they subsequently discovered, had not decreased.
Oznayim la'Torah: Since any meal is called 'Lechem.' See Rashi to Bereishis 18:5.
QUESTIONS ON RASHI
Rashi writes: "Aharon [and all of the elders] came - But where did Moshe go? ... Rather, he was standing before them to serve." Ibn Ezra asks - Perhaps Moshe's name is omitted simply because they were already in his tent, such that he did not need to come?
Gur Aryeh: The main idea in this Pasuk is not the guests' arrival, but the meal itself. As Rashi continues, the meal took place "before Hashem," in the sense that Talmidei Chachamim were seated there. As such, Moshe's name should not have been left out! Rather, Moshe was not seated among them.
Rashi writes: "'Before Hashem' - From here, [we derive] that one who enjoys a meal at which Torah scholars are seated, is as if he enjoyed the splendor of the Shechinah! (Berachos 64a)." Why is this so?
Gur Aryeh: Just as the physical Guf derives enjoyment from physical nourishment, the Sechel -which, in a Talmid Chacham, is primary - enjoys matters that relate to the Sechel (i.e. the transcendent, above the physical) - namely, beholding the splendor of the Shechinah. 1
Maharal (Derech Chayim p. 118, to Avos 3:3): "The Heavens, are heavens for Hashem; whereas the earth He gave to the sons of man" (Tehilim 115:16). By speaking words of Torah at the table, a person merits to eat at Hashem's table; and when a Talmid Chacham is present, it is as if they are nourished by the splendor of the Shechinah. 2
Gur Aryeh cites Berachos 17a: "In the World- to-Come, there is no eating or drinking... rather the righteous sit, with their crowns on their heads, enjoying the radiance of the Shechinah." Gur Aryeh explains each phrase - The Tzadikim "sit" stationary, in stable existence. The "crowns on their heads" indicate rising above all physicality. Anything that is physical, is subservient to and affected by others; but the Tzadikim will be non-physical. A crown indicates the trait of Malchus (like a crown distinguishes the king from those surrounding him). "... Deriving enjoyment from the splendor of the Shechinah" - this is how we can express Hana'ah that is purely Sichli and not Gashmi. For more about the future Hana'ah for the Tzaddikim, see Maharal (Derech Chayim to Avos 3:16 (end), p. 152). Also refer to Bereishis 1:21:2.3 .
Maharal (loc. cit.): "Seudah" means maintenance or sustenance for the Guf (in the physical sense); and the words of Torah said at the table are the sustenance for the Nefesh. When a Talmid Chacham participates at the meal, it is akin to enjoying the splendor of the Shechinah - which is sustenance for the Sechel (as will be the case in Olam ha'Ba, as above).
