Why did Yisro need to introduce himself to Moshe by name?
Rashi, Ramban, Rashbam, Seforno, and Targum Yonasan: He sent a Shali'ach 1 in advance, to inform Moshe that he was on his way (to convert - Targum Yonasan). 2
Refer to 18:6:1.1:1 and 18:6:3:1 .
Seforno: This was ethical conduct, as it enabled Moshe to prepare a place for him to stay. Moreover, one should not even enter one's own home without warning - Pesachim 112a, how much more so somebody else's. Ramban - Moreover, it is obvious from the wording of the message, that the Shali'ach brought Moshe a letter - and we find "va'Yomer" with reference to a written letter in Divrei ha'Yamim II 2:10 .
Why did Yisro not say, 'I, your wife and her two sons are on our way to you' - placing the verb at the end?
Rashi and Targum Yonasan: He was asking Moshe that, if he would not come out to greet him, he should at least come out to greet his wife, or her two sons. 1
It is unclear however, why Moshe would be expected to come and greet his little sons, who would have been less than two years old? Targum Yonasan explains that he asked Moshe at least to come and greet his wife and her two sons. He also adds that Yisro informed Moshe that he was coming to convert, and that Moshe responded by converting him before he even entered the camp.
QUESTIONS ON RASHI
Rashi writes: "And he said unto Moshe' - via a messenger." Why must we say this?
Chizkuni; Moshav Zekenim (to 18:7): The Clouds of Glory surrounded the camp of Bnei Yisrael, such that his messengers could not enter directly. 1 Yisro therefore tied a letter to an arrow, and shot it to within the camp. 2
This text follows R' Chavel's edition of Chizkuni.
The Mechilta states that due to the Clouds, Yisro could not yet enter; and opinions differ as to whether he sent a messenger or shot an arrow. (We may derive from here that the Clouds prevented access by people, but not penetration by arrows. Also see questions 14:19:2.1:1 and 14:19:2.2:1 on Parshas Beshalach, where we demonstrate this according to Gur Aryeh as well.) Moshav Zekenim - The cloud protected against arrows and catapult rocks! Some say that Machaneh Dan was outside the cloud, due to Pesel Michah. Alternatively, due to Moshe's honor, the arrow went through the cloud.
Rashi writes: "'I am your father-in-law Yisro...' - [He said,] 'If you do not wish to come out for my sake, come out for the sake of your wife ... for the sake of her two sons.'" Why explain this way?
Gur Aryeh: Rather than listing all those who had arrived together, the verse breaks up the phrases - "I, Yisro, am coming to you; and your wife; and her two sons with her." Each was a separate argument.
Rashi writes: 'I am your father-in-law Yisro...' - If you do not wish to come out for my sake...." Was Yisro one to run after honor, implying that Moshe should come out from the camp just for him?
Chizkuni, Oznayim la'Torah: It wasn't Kavod that Yisro wanted, 1 but to be accompanied into the camp, since, upon arrival, he found his entry blocked by the Ananei Kavod. So he sent a Shali'ach - others say he shot an arrow with a note announcing his arrival tied to it 2 - into the camp, asking Moshe to out to greet him .
Gur Aryeh #1: This request does not constitute running after honor, but rather avoiding dishonor and disgrace. It is normal to welcome guests - certainly one as distinguished as Moshe's father in law. Failure to welcome him would have been an insult. Even a Tzadik or Chasid are upset when they are disgraced.
Gur Aryeh #2 (citing his brother, Rav Chaim of Frankfurt): Yisrael would speak disparagingly of Moshe, 'Who permitted you to marry the daughter of Yisro?" (see Sanhedrin 82a). Yisro therefore requested that Moshe come out for his sake - so that Yisrael should not say that Moshe is embarrassed of Yisro, as a Gentile - deeming him unworthy to attach himself to the Shechinah (and convert). 'And even if not,' Yisro continued his argument, 'you should come out for your wife's sake' - so that they should not say that she is (still) a Gentile. 'And even if not for her sake' - because it is feasible to divorce her - 'then for the sake of your sons' - lest people say that as sons of a Gentile woman, they follow the mother. 3
Oznayim la'Torah: Yisro continues; if it was undignified to leave the camp to greet someone who is uncircumcised, to come and greet his wife; or, if it was not accepted practice to go out to greet a woman, at least, to greet his children.
See Oznayim la'Torah. It is not clear, however, why shooting an arrow into an unseen area was not a dangerous thing to do.
Gur Aryeh: See Kidushin 68b. For that reason, Yisro calls them "Bane'ha" - "her sons," rather than 'your sons.'
