DEUT298 The difficulty is obvious. The preceding verse makes reference to commandments, testimonies, and statutes. This, on the face of it, is the whole of Judaism as far as conduct is concerned. What then is meant by the phrase "the right and the good" that is not already included within the previous verse? Rashi says that it refers to "compromise [that is, not strictly insisting on your rights and action within or beyond the letter of the law [lifnim mishurat hadin]." The law, as it were, lays down a minimum threshold: this we must do. But the moral life aspires to more than simply doing what we must. (see Lon Fuller, The Morality of Law (New Haven, CT: Yale University press, 1969), and Rabbi Aharon Lichtenstein's much reprinted article, "Does Jewish Tradition Recognize an Ethic Independent of the Halakhah?" in Modern Jewish Ethics, ed. Marvin Fox, (Columbus: Ohio State University Press, 1975), 62-88.) The people who most impress us with their goodness and rightness are not merely people who keep the law. The saints and heroes of the moral life go beyond. They do more than they are commanded. They go the extra mile. That, according to Rashi, is what the Torah means by "the right and the good."