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EXODUS — 6:5 heard

EXOD104 We should sympathize with the problems of others even when we ourselves are suffering. Rabbi Moshe Sofer, author of Chasam Sofer, explained that by also is meant that not only God, but the people also heard one another's cries. Even though the entire Jewish people were enslaved and afflicted, they did not forget the plight of their fellow man. Never say to someone, "I have my own problems. I don't want to hear about yours." If two people are in a hospital, each should take an interest in the other's condition."


EXODUS — 6:8 give

EXOD105 Possession of the land is not taken by some arrogant exercise of power which could mislead people into believing and acting as if they were truly the absolute owners of the land. The land is God's gift to Israel (this verse). Moreover, this a gift is not related to any human claim (except perhaps to the unrighteousness of other nations) nor to any special merits of the people of Israel. It is given as a result of God's promise to the forefathers (Deuteronomy 9:4-6).


EXODUS — 6:13 commanded

EXOD107 Remember how you yourself suffered if you are called upon to help someone else in a similar situation. The Talmud Yerushalmi (Rosh Hashanah 3:5) states that God commanded Moshe and Aharon to tell the Children of Israel to heed their obligation of freeing slaves on the Jubilee year. At first glance, it seems difficult to understand the necessity of teaching this law while the Jewish nation was still in Egypt, since the laws of the Hebrew slave world apply only once they possessed slaves, after entering the land of Israel. Rabbi Chayim Shmuelevitz explained that at this particular moment the children were enslaved; they felt the anguish and slavery and yearning for freedom. They should remember this very feeling when they themselves would have slaves, and should not hesitate to free them. Whenever a person suffers, he should remember this feeling when he is called upon to help someone else in a similar situation.


EXODUS — 6:13 Pharaoh

EXOD109 Who is honored? One who honors his fellow human beings (Ethics of the Fathers 4:1). … Marks of distinction (in Hebrew, kavod) accorded to individuals are represented in Talmudic literature as tokens of self-respect or honor of self. The Hebrew term kavod has been used to refer to the splendor of God, who is sometimes referred to as Hakavod -- The Glorious One. God imparts His glory and splendor to those who revere Him, especially the prophets and the righteous. Just as God bestows His kavod, so Jews are bidden to show honor to worthy people. It is natural for people to seek honor from their fellow human beings. However, the rabbis consistently warn that honor cannot be acquired by the one who pursues it. In fact the more one chases after honor, the more honor will allude that person. Only if one seeks to avoid honor will it pursue him. ... There is an obligation to honor any king. This obligation is derived from [this verse]. Rashi, commenting on this verse, explains that God commanded Moses and Aaron to honor Pharaoh.


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