What is the significance of the fact that Moshe left the camp to greet Yisro?
Rashi: Yisro received great honor on this occasion. One can assume that when Moshe left the camp, Aharon, Nadav and Avihu accompanied him 1 -- and who would see these great people leaving the camp and not follow suit?
Seforno: Despite Moshe's eminent position, he did not refrain from going out 2 to greet the man who had shown him kindness when he was in trouble. 3
Moshav Zekenim: This is the source that one should greet everyone first (before he greets you) -- even a non-Jew in the market.
Targum Yonasan: He left the Cloud of Glory to go and greet him.
Gur Aryeh: How do we know all of this? Had Moshe, as Yisro's son-in-law, gone out alone to greet Yisro, what would be the great honor in that? On the contrary, it would be a disgrace! Rather, it must be that all of Yisrael followed after Moshe. (Mizrachi answers similarly.)
What is the source that this was due to the kindness that Yisro had done for him? Perhaps he showed Yisro respect because he was his father-in-law! (EC) If Seforno holds that he had divorced her (like Moshav Zekenim to verse 2), this is not difficult. (PF)
Seforno: Unlike the chief butler, who forgot Yosef in spite of the kindness that Yosef had performed for him.
What is the significance of the fact that all of Yisrael went out to greet Yisro (see Rashi)?
Oznayim la'Torah: Because Yisro was the first Ger Tzedek - and he came to convert after every single nation had rejected Hashem's offer to join Yisrael at Matan Torah - he certainly deserved the tremendous honor that Yisrael were giving him. Moreover, the nations' refusal to accept the Torah would have discouraged Yisrael from accepting the Torah - inasmuch as it conveyed the impression that it is impossible to fulfill it, and that its place is in Heaven. Yisro's arrival in order to accept the Torah served to reassure them that Torah is attainable after all. That is why they made a big fuss of Yisro when he arrived.
Who prostrated himself before whom?
Rashi: It is Moshe who prostrated himself before Yisro; since, in Bamidbar 12:3, Moshe is called "Ish." 1
To which 'Ohel' did Moshe take Yisro?
Targum Onkelos: To the Mishkan. 1
Targum Yonasan: To the Beis-ha'Midrash. 2
Presumably to a temporary Mishkan which Moshe set-up, since the official Mishkan had yet to be built.
To teach him Halachos, seeing as Moshe had just converted him - See Targum Yonasan and Na'ar Yonasan. The Oznayim la'Torah however, commenting on the Mechilta, merging the two explanations, writes that the Avos had special tents to publicize the existence of Hashem and to convert converts. And that is where Moshe took Yisro to teach him Yir'as Shamayim, before going to eat. He concludes that this serves as a hint at the prohibition to eat before one has Davened.
QUESTIONS ON RASHI
Rashi writes: "And Moshe went out - ... Once Moshe went out, Aharon, Nadav and Avihu went out [as well]...." If so, why doesn't the Pasuk tell us explicitly, that all of Yisrael went out to greet Yisro?
Gur Aryeh: The wording indicates that this was not an outright request on Moshe's part. Had they come along only because they were asked, it would not have been as great an honor for Yisro. Rather, Moshe started out alone, relying that Yisrael would join him.
Rashi writes: It is Moshe who prostrated himself before Yisro. Seeing as Moshe is the subject mentioned at the beginning of the Pasuk, why is it not obvious that Moshe was the one to prostrate himself?
Gur Aryeh: Although they are written together in the verse, the actual two events did not take place consecutively. Therefore, each may be interpreted independently.
Rashi writes that Moshe was the "Ish" who bowed, as it says "v'ha'Ish Moshe" (Bamidbar 12:3). But also Yisro is called "Ish" - in the Pasuk "va'Yo'el Moshe la'Sheves Es ha'Ish" (Shemos 2:21)!
Moshav Zekenim #1, Da'as Zekenim #1, Hadar Zekenim #1: We learn that "Ish" means Moshe, not from "v'ha'Ish Moshe, "but rather from "Ish ha'Elokim" (Devarim 33:1). "Ish" is the precise word that appears here - closer than "ha'Ish." 1
Moshav Zekenim #2: Bowing was demonstrating humility; so we learn from "v'ha'Ish Moshe Anav...."
Moshav Zekenim citing R. Yeshayah, Da'as Zekenim #2, Hadar Zekenim #2: "Ish" is written next to Moshe's name, but not next to Yisro's name.
Da'as Zekenim #3, Hadar Zekenim #3, Gur Aryeh #1, Mizrachi: This source holds of the opinion that the 'Ish' in Shemos 2:21 was Yisro's father Re'uel, and not Yisro himself. 2
Gur Aryeh #2: When Moshe first arrived in Midyan, he did not know his host, or his ways and deeds; and it is therefore fitting that the Torah calls him simply "Ish" in that context. 3 Whereas in the Pasuk "and the Ish, Moshe, was very humble," the word Ish is completely superfluous, and open for our interpretation here.
Moshav Zekenim asks that Yoma (75b) learns "Lechem Abirim Achal Ish" from "Ish Asher Ru'ach Bo" (i.e. Yehoshua); and not from Moshe, about whom it says "v'ha'Ish." But with this answer, also about Moshe, it says Ish!
See Rashi to 18:1. Hadar Zekenim - And even though Tziporah was his granddaughter, that verse refers to her as "Bito."
For the significance of that verse according to Maharal, see 2:21:1.3:1* .
Rashi writes: "I would not know who bowed down before whom... When the verse states 'Ish l'Rei'eihu;' who is referred to as 'Ish'? It was Moshe, as the verse states, 'And the Ish Moshe [was very humble]' (Bamidbar 12:3)." But the word 'Ish' appears only in the next phrase - when they inquired after each other's welfare - not regarding the initial bowing! Furthermore, presumably each of them asked the other about his welfare (and not only the one referred to as 'Ish')?
Gur Aryeh: They could not have talked and asked each other's welfare, simultaneously! Moshe, in his humility, was first to ask Yisro as to his welfare. As such, it is reasonable that the bowing and kissing also came from Moshe.
Rashi writes: "Who is referred to as 'Ish'? It was Moshe." What is the deeper meaning?
Gur Aryeh: The term "Ish" indicates uniqueness, some attribute in which an individual is one man alone. Moshe was unique among the Nevi'im (see Devarim 34:10) The word "Ish" has no true plural form. 1
The word "Anashim," which has a letter Nun, must be the plural of "Enosh." Gur Aryeh - Furthermore, "Ish" can refer at times to inanimate objects (e.g. in Bereishis 15:10) - each of which stands independently, without connection to others. So too, Moshe was on a separate higher level than the rest of Bnei Yisrael.
