ציטירנדיקער פּירוש אויף בראשית 7:2

לא תאכל כל תועבה; before the Torah had been revealed, given, the Israelites as well as mankind generally were aware of the concepts “pure, טהור,” and “טמא, impure.” This is clear already from G’d’s command to Noach to take into the ark with him one pair each of the “impure” species,” and seven pairs each of the “pure” species of animals and birds. (Genesis 7,2) When G’d, after the deluge, permitted man to eat meat, He did not distinguish between meat from “pure” animals and meat from “impure animals.” However, now, after the giving of the Torah, when the Jewish people had become so special, it was no longer appropriate for them to ingest the remains of impure animals or birds (or even fish). Our sustenance should not be dependent on such inferior living beings. We should remain constantly aware of the gulf between man and beast, especially beasts which had never been suitable as sacrifices.

וישתחו וישק לו, He prostrated himself and kissed him, etc. Our rabbis in the Mechilta say that it was not clear who prostrated himself before whom and who kissed whom. When the Torah wrote איש in "they asked each other how they were," it became clear that Moses prostrated himself as he qualified for the description איש. The fact that the Torah does not mention that two people prostrated themselves makes it plain that only one of the two prostrated himself before the other. Should you argue that Yitro too has been referred to as איש in Exodus 2,21 where Moses is reported as agreeing to stay with Yitro, there is a subtle difference when Moses is called איש and when Yitro is called איש. Let me first explain the precise nature of the title איש, seeing that every male adult is called איש, if only to distinguish him from his female mate. We even find the term איש applied to animals such as in Genesis 7,2 where the Torah speaks of the pure animals which Noach is to take into the ark with him. The meaning of the word איש undergoes a change when it is used together with the name of the person concerned. In such instances it describes that person as someone of breeding and nobility. We find an example of the word איש or אנשים being used as a complimentary description in Numbers 13,3 where the people whom Moses had selected as spies were described as all being אנשים after we had already been told their names. On the other hand, when the word איש is used in lieu of a name it does not denote exceptional qualities such as Genesis 37,15 the man who found Joseph unable to locate his brothers in Shechem. The same applies in Genesis 24,21 where Eliezer is referred to as האיש. We are told in Bamidbar Rabbah 16, that the use of the word אנשים is complimentary only when the actual names of these people are recorded also. When G'd asked Bileam who the אנשים were who had come to him that night, (Numbers 22,9), clearly no compliment was intended. On the other hand, in Exodus 11,3, when Moses is described as האיש משה גדול מאד the word האיש is clearly highly complimentary. The same is true even of Exodus 32,23 when the mixed multitude refer to the fact that Moses had not returned from the Mountain. These people described Moses as the most perfect human being they had ever encountered. In the case of Yitro we do not find that the word איש is applied to him by the Torah in conjunction with his name, only in lieu of his name. When he is referred to in that context, the word האיש, (i.e. a pronoun) has neither a complimentary nor a derogatary meaning. The word is simply one used to describe a male.

Give a wise man, and he will become yet wiser To a worthy pupil, and the Midrash Aggadah (Tanchuma, Vayakhel 6) states: It was said to Noah, “From every clean animal, etc.” (Gen. 7:2), and when he went out, “And he took from all clean animals, etc.” (ibid. 8:20). He said, “What did the Holy One, blessed be He, see to increase the number of these? It is only because He wished that I offer up some of them.”