שמות, פרק י״ח, פסוק ז׳

After a long period of separation and a series of dramatic historical events, a deeply personal and dignified meeting takes place between the great leader of the Israelites and his Midianite father-in-law. Moses departs from the camp specifically to honor Jethro. The commentators agree that this gesture is directed solely at Jethro, rather than to welcome his wife and sons, as it is not customary for a leader of his stature to go out to greet immediate family [אבן עזרא, ספורנו, אור החיים, העמק דבר, הטור הארוך]. Through this action, Moses displays profound gratitude to the man who assisted him during a time of distress [ספורנו], while also showing affection and respect for a convert [העמק דבר]. The primary approach among commentators is that Moses does not walk out alone. As soon as he begins to walk, Aaron, Nadab, Abihu, the elders, and the entire nation of Israel join him. Had Moses gone out by himself, it would have been considered beneath his dignity as a leader, which in turn would have diminished the honor bestowed upon Jethro. Although Moses does not command the people to accompany him, he relies on the assumption that they will see him leaving and join of their own accord [רש״י, מזרחי, גור אריה, רבנו בחיי, דברי דוד].

Upon meeting, a deep bow and a kiss are exchanged. The commentators are unanimous that it is Moses who bows and kisses Jethro, following the simple logic that the host who goes out to meet a guest is the one who bows to the arrival [אבן עזרא, הטור הארוך, ביאור יש״ר]. Despite having become the chosen leader of an entire nation, Moses retains his immense humility and continues to treat his father-in-law with the same great respect as he did in the past [בכור שור, רלב״ג, רש״ר הירש, ביאור שטיינזלץ]. From this action, commentators derive a clear legal ruling that a person is obligated to honor their father-in-law [רש״י, תורה תמימה, שפתי כהן]. A unique perspective adds that Moses's bow is not directed at flesh and blood, but rather toward God, expressing gratitude for the privilege of seeing his friend again [שפתי כהן]. Many commentators further prove that Moses is the one who bows by noting his description as a man of stature. In this context, the title denotes importance, greatness, and authority uniquely associated with Moses, whereas for Jethro, it would merely serve as a standard term for an ordinary person [אור החיים, תורה תמימה, גור אריה, דעת זקנים, פענח רזא].

In accordance with ancient Near Eastern hospitality, the host and guest then exchange detailed inquiries about each other's welfare and the well-being of their families [קאסוטו]. Moses's enduring humility dictates that he initiates this greeting, with Jethro replying immediately afterward [גור אריה, משכיל לדוד, דברי דוד]. Jethro is notably referred to as Moses's friend, a title that emphasizes his own great wisdom [אבן עזרא, ביאור יש״ר].

Finally, the two enter the tent. Most identify this as Moses's private tent [אבן עזרא, חזקוני, ביאור שטיינזלץ], while others suggest it is the Tent of Meeting, symbolizing an effort to bring Jethro under the wings of the Divine Presence [אבן עזרא הקצר, שפתי כהן]. Moving indoors facilitates a serious and profound conversation, teaching the etiquette that one should not stand on the road to recount long stories, but rather wait until entering a home [הטור הארוך, קאסוטו]. An additional view suggests that upon entering the tent, Moses first spends time privately with his wife, understanding that honoring his wife takes precedence over honoring his father-in-law, and only afterward does he sit down to recount all the recent events to Jethro [קונטרס חיבה יתירה].