What did Yisro hear that aroused him to come out to the desert?
Rashi: He heard about Keri'as Yam-Suf and Milchemes Amalek. 1
Ramban: He heard about Milchemes Amalek - which the Torah just described. Refer to 18:1:1:1*.
Why did Yisro have to hear about all of these major events from passers-by? Why did Moshe not inform him of all that was happening?
Oznayim la'Torah: The most humble of men would certainly not boast about his personal achievements, 1 Moreover, he was so involved with matters concerning the sustenance of his people, saving them from their enemies and preparing them to receive the Torah that he forgot (or simply did have the time) to inform his family about wht was going on.
See Oznayim la'Torah.
Why does the Torah call Moshe's father-in-law by different names in different places (See for example, Sh'mos 4:18 and Beha'aloscha, Bamidbar 10:29)?
Rashi (citing the Mechilta): Yisro actually had seven 1 names: Re'u'el, 2 Yeser, Yisro, Chovav, Chever, Keini and Puti'el. 3
Ramban (in Sh'mos, 2:16): His name was Yeser or Yisro 4 , only when he converted, he adopted the name Chovav 5 , and when the Torah writes (in Sh'mos, 2:18) "and they (the daughters of Yisro) came to Re'u'el their father", they meant their grandfather. 6
Pane'ach Raza, Moshav Zekenim citing Sefer ha'Gan: He had an eighth name - "Rechev Chosen Moshe"! Rashi counts only names mentioned in the Torah. (There is no such verse! Tosfos ha'Shalem (1) - it seems that they refer to "Beis ha'Rechavim" (Yirmeyah 35:2); the Sifri (Beha'aloscha 78) says that they are Bnei Yisro.)
He was called Re'u'el - because he became Hashem's companion; Yeser - because he added the Parshah of "ve'Atah Sechezeh" (Sh'mos 18:21) to the Torah; Yisro - they added a letter to his name after he converted; Chovav - because he loved the Torah; Chever - because he became Hashem's friend; Keini - because he was zealous for Hashem's honor and because he acquired Torah: Puti'el - because he struggled with his Yeitzer-ha'Ra and overcame it (Mechilta).
Others maintain that Re'u'el was Yisro's father (Refer to Sh'mos, 2:18:1:1* and see Rashi in Beha'aloscha, Bamidbar, 10:29).
It is common to find a name that is spelt sometimes with a 'Vav' and sometimes without it - such as Eliyah (Eliyahu) and Yirmiyah (Yirmiyahu) (Ramban).
As converts commonly do. See also Shoftim, 4:11 (Ramban).
Why does the Torah here refer specifically to Yisro as 'the father-in-law of Moshe' whereas in Sh'mos (4:18) it says that Moshe returned to 'Yeser his father-in-law' (without mentioning Moshe's name)?
Rashi: Because, whereas initially, Moshe was proud to be the son-in-law of Yisro (who had relinquished his belief in idolatry) now it was Yisro who was proud to be the father-in-law of Moshe 1 (who had since risen to greatness).
Moshav Zekenim (2): What is the source? "Chosen Moshe" is superfluous, to teach us that he used to say 'I am his father-in-law!'
Why does the Torah here precede the title 'Kohen Gadol' to Chosen Moshe, where as above - in Sh'mos, 3:1, it revfersed the order,and from mow on, it refers to him only as 'Chosen Moshe'?
Oznayim la'Torah: Whilst Moshe was staying with Yisro, he was more Moshe's father-in-law than Kohen Gadol; once Moshe leftt he became more Kohen Gadol than Moshe's father-in-law; whereas from the moment he converted, and all doubte concerning Avodah-Zarah were dispelled, the Torah scrapped the title Kohen Gadol altogether.
What is the Pasuk referring to when it writes what Hashem did "on behalf of Moshe and Yisrael"?
Rashi: The latter refers to the falling of the Man, the well and Milchemes Amalek. 1
Rashbam: It is referring to Par'oh's inability to do him harm, and to how Hashem raised his prestige in the eyes of Par'oh and his servants and to the miracles that Hashem performed with Yisrael through him.
Why does the Torah see fit to mention Moshe individually?
Having said "all that Hashem did for Moshe and Yisrael", why does the Torah add that Hashem took Yisrael out of Egypt?
Rashi: Because the miracle of Yetzi'as Mitzrayim was the greatest miracle of all.
Why does the Torah switch from "Elokim" to "Hashem" in the middle of the Pasuk?
Oznayim la'Torah: Because the first half of the Pasuk is referring to Hashem's Midas ha'Din, avenging the evil that Par;oh had perpetrated against Moshe 1 and Yisrael; whereas the second half is referring to the Midas ha'Rachamim of Hashem taking Yisrael out of Egypt.
See Oznayim la'Torah.
When exactly, did Yisro join Yisrael?
Whilst they were still in Refidim, and traveled with them from there to Har Sinai. See Ramban DH 've'ha'Karov Eilai' and Refer to 18:12:4:1*.
This is in accordance with the chronological order of the Pesukim. Further poof of this lies in the fact that Moshe only told Yisro about the various travails that they encountered on the journey and about Yetzi'as Mitzrayim - and said nothing about Matan Torah. See Ramban DH 'u'che'she'Amar'.
See Rashbam, Sh'mos 18:13.
See Ramban, who cites two opinions in Chazal (Mechilta and Zevachim, 116a). He begins by citing many reasons in support of this opinion. Refer to 18:1:8.1:1
According to the opinion that Yisro came after Matan Torah, why does the Pasuk mention his arrival before Matan Torah?
Ramban #1 (citing Ibn Ezra): The Torah juxtaposes the Parshah of Yisro to that of Amalek in order to emphasize the difference between Amalek, who did us so much harm, for which we are obligated to take revenge, and Yisro, who did us a great favor, which we are obligated to acknowledge. 1
Rashbam (in Pasuk 13): The Torah inserts his arrival here in order not to break in the middle of the Parshah of Mitzvos.
Oznayim la'Torah (on Pasuk 13): Due to the fact that the main objective of Torah is Dinim, 2 it makes a point of placing one Parshah of Dinim before Matan Torah and another Parshsah of Dinim (Mishpatim) after Matan Torah. 3
As King Shaul would later remind them in Shmuel 1, 15:6 (Ramban). Interestingly, Bilam too, mentioned the distinction between Amalek and Yisro (See Bamidbar 24:20 & 21).
Oznayim la'Torah: As Moshe asked the angels on Har Sinai - to explain why the Torah belongs on earth - 'Do murder, theft and jeaousy exist in your realm'?
See Oznayim la'Torah, who, citing a Midrash, elaborates with a Mashal.
According to the opinion that Yisro came after Matan Torah, why does the Pasuk not insert the greatrest event since the creaqtion of the world (See Va'eschanan, Devarim, 4:32) here and why did Moshe not mention it in Pasuk 8?
Ramban: This is a clear proof that Yisro came before Matan Torah. 1
Refer to 18:1:7:2**.
Having told Yisro about all the things that Hashem had on behalf of Moshe and Yisrael, why does it see fit to add 'that Hashem tokk them out of Egypt?
Rashi: Because taking them out of Egypt was a greater feat thn everything else that He did. 1
Oznayim la'Torah: If the word "Ki" means 'when', 2 the Pasuk is telling us that when Hashem took Yisrael out of Egypt, He did so by performing miracles and not by means of war or by appeasing Par'oh.
Why does the Torah call Yisro "Kohen Midyan"? It is a disgrace to be the priest of idolatry!
Moshav Zekenim: It is because he reverted to his perverted ways. Refer to 18:2:1:2 and the note there.
One opinion in Sh'mos Rabah:Kohen is an officer, like "u'Vnei David Kohanim" (Shmuel 2 8:18).
Chizkuni: He was the great person of Midyan.
Ohr ha'Chayim: This is his praise - he was distinguished in Midyan, yet he married his daughter to Moshe, who was not yet distinguished. Also, the priest of a nation declared "I know that Hashem is greater than all the gods" (verse 11)!
Why does it say 'what Elokim did to Moshe', and later it says 'Hashem'?
Moshav Zekenim: Initially, Midas ha'Din encountered Moshe [and wanted to kill him] when he returned to Egypt, for not circumcising his son. Hashem knew that Aharon will dissuade him from bringing his wife and sons to Egypt. 1 Had Moshe not circumcised his son, Bnei Yisrael would not heed his command that they circumcise.
I.e. Midas ha'Rachamim caused that Aharon met him only afterwards. (PF)
How can some say that Yisro was not at Matan Torah? It says "Tir'asim Shim'asim... ha'Kinim ha'Ba'im me'Chamas Avi Beis ha'Rechav", i.e. he heard the Teru'ah on Sinai!
Rosh (4): Perhaps Yisro's sons were exiled in Egypt and suffered [and merited to be at Matan Torah]. 1
Rosh: A support is "va'Yelech Lo El Artzo" (verse 27), and Rashi writes that that he went to convert his family. Where do we find that those converts came with Yisrael? Rather, we must say like I explained.
QUESTIONS ON RASHI
Rashi writes that Chever and Keini are both names of Yisro. "Chever ha'Keini Nifrad mi'Kayin bi'Bnei Chovav Chosen Moshe" (Shoftim 4:11) implies that Chever ha'Keini was Yisro's son!
Hadar Zekenim: Yisro's son was called the same name as his father.
Rashi writes that Yisro came before Matan Torah. Midrash Tanchuma says that because he did not suffer with Yisrael, he will not merit to be at Matan Torah!
Rosh (4): Moshe sent Yisro away before Matan Torah. Moshe was judging Yisrael (verse 13) about Mitzvos that they received at Marah, which included monetary laws. "Navol Tibol Gam Atah" includes Aharon and Chur, for Chur was killed only after [the Egel after] Matan Torah.
