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.

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EXOD119 We must be grateful to anyone who has benefited us, even if he did so unintentionally. Rashi cites the Midrash (Shmos Rabbah 9:10) which explains that Aharon rather than Moshe was chosen to initiate the plagues of blood and frogs, because the water had protected Moshe when he was cast into it as an infant. It would therefore not be proper for Moshe to smite the water. Water is an inanimate object which does not have free will. When something floats in water and does not sink, it would not occurred us to give thanks to the water for its buoyancy. Nevertheless, we learn from this verse that if a person drives pleasure from an object, he should show his gratitude by being careful not to cause harm or damage to the object, even though it would not suffer pain. As the Talmud Bava Kama 92b states: "if you drink water from the well, do not throw stones at it." Although this advice is basically meant as a metaphor for people who have given you something, the literal meaning should not be ignored (see Shita Mekubetzes, Bava Kama, ibid.). Since this is true concerning inanimate objects, all the more so must we show gratitude towards people who have shown us kindness. (Rabbi Chayim Shmuelevitz). Rabbi Yechezkail Sarna, Rosh Yeshiva of Chevron, wrote that the obligation to show gratitude for a well applies especially to a spiritual well. If you have studied Torah under a certain teacher or if you have stayed in a certain yeshiva, appreciate what you have gained. Be careful not to throw verbal stones at the spiritual wells from which you have drunk. (Daliyos Yechezkail, vol. 2, p. 305).

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EXOD215 Feed and clothe the needy with the best possible. The Talmud Shabbos 133b says in reference to this verse, "When you do God's mitzvot, glorify the mitzvah. Have a beautiful sukah, a beautiful lulav, a beautiful shofar, beautiful tzitzis, and a beautiful Torah scroll." We find the same concept in reference to charity. Rambam writes: "When you give food to a hungry person, give him your best and sweetest food. When you give a needy person clothes, give him your best clothes." (Hilchos Isurai Mizbaiach 7:11.)

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EXOD217 We must be compassionate and merciful. Abba Shaul commented on this verse: "Emulate Him. Just as God is compassionate and merciful, so too you should be compassionate and merciful." Shabbos 133b

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EXOD222 Doing chesed hastens redemption. The Chofetz Chayim cites the Pesikta which explains that "You have led in Your chesed" refers to the merit of the chesed which the Jewish people practiced toward one another. "You have guided them in Your strength" refers to the study of the traditions handed down from the forefathers. This is in accordance with the statement in Tana D'vai Eliyahu (ch. 23) that when the Jewish people were in Egypt, they gathered together and made a pact that they would do chesed for each other; they would keep the covenant of Abraham, Yizchok, and Yaakov; they would serve their Father alone, and they would not forsake the language of their father Yaakov. At that time the Jewish people were enslaved, and searched for a means to be saved from Pharaoh's decrees. They therefore resolved to do chesed to one another, and hoped that because of this merit God would bestow chesed upon them and redeem them from persecution. As we have seen from the Pesikta above, the merit of their chesed had the necessary effect. The Chofetz Chayim added that this is a lesson for all generations. By doing chesed, we help bring about redemption. (Ahavas Chesed, ch. 5).

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EXOD262 A teacher should respect his students. … Rashi comments: "Choose for us," that is, for me and for you; Moshe compared Yehoshua [Joshua] to himself. From here the Sages have said, "Let the honor of your student be held In esteem by you as your own honor." Cited in Yorah Daiah 242:33 ... If his students do not understand what they have been taught, a teacher should not be angry with them. rather, he should repeat the lesson until they do understand (Rambam, Hilchos Talmud Torah 4:4; Yorah Daiah 246: 10,11). A student should not say, "I understand" when he really does not understand. He should ask for the lesson to be repeated until he comprehends, even if it entails several repetitions. If his teacher grows impatient with him, he should say ,"Teacher, what you are teaching is Torah and I must learn it; for my mental capacity is limited. (ibid.). ... A teacher should not grow angry at his students for failing to understand what he taught only if their lack of comprehension stems from the difficulty of the subject matter or the students lack of ability. If, however, if they do not understand because they are too lazy to study properly, a teacher should act angrily towards them and may even embarrass them. In reference to this the sages (Ksubos 103b) have said that a teacher should instill fear into his students. (Rambam, ibid 4:5, Yorah Daiah 246:11). Besides possessing a thorough grasp of the subject matter that is to be taught, a teacher must be sincerely interested in the welfare of his students. He should try to help them with their personal needs and problems, (Shivti B'bais Hashem, pp. 16, 30) and should show them understanding and sympathy. A teacher should be impartial with his students (see Shabbos 10b; Shivti B'bais Hashem, p.33). He should admit his own mistakes (Zevachim 101a; ibid. p.22). He should not make promises or threats that he does not intend to keep (see Sukah 56b; ibid. p.35). A teacher should not use sarcastic remarks or ridicule, rather he should discipline in a quiet, dignified, and positive manner (see Bava Metzia 58b; ibid, p.32).

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EXOD279 A person who attains a high spiritual level must still remember his obligations to his fellow man. Rashi cites the Mechilta which explains that Yisro sent the following message to Moshe: "If you do not want to come to greet me, come for the sake of your wife; and if you do not want to come to greet your wife, come for the sake of her two sons." Rabbi Simcha Zissel Ziv writes that Yisro was a great philosopher; a sincere and honest seeker of truth. He had experimented with every available form of idolatry, and attained to the awareness that each was void and meaningless (See Rashi to Shmos 18:11). Finally he embraced Judaism. Before he studied, however, he did not know that it was possible for a person to attain a high spiritual level, and still retain a strong interest in his fellow man. He had thought that the two goals were diametrically opposed. He therefore sent Moshe a message that he should come to greet his father-in-law; if not him, his wife; if not his wife, his children. That is, Yisro hinted to Moshe, "You might have reached the apex of spirituality, but you must nevertheless fulfill your social obligations." But the truth is that the Torah encourages us to attain high levels in both spheres: our relationship with God and our relationship with man. It is no light task to excel in both. It takes much effort, but that is our obligation. (Chochmah Umussar, vol. 2, p. 222)

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EXOD281 We are obligated to honor our parents-in-law. Rabbi Naftoli Tzvi Berlin writes in Haamek Dovor that although Moshe's wife and sons were also coming to him, Moshe made a point of greeting his father-in-law first. He did so because of the obligation to honor one's father-in-law (Yorah Daiah 240:24). (The B'air Hatev adds that a person is also obligated to honor his mother-in-law.) Pele Yoatz (section chomov) writes that a son-in-law (or daughter-in-law) should appreciate the fact that his parents-in-law spent much time and effort in raising their child who is now his wife (or her husband). In gratitude, a person should always treat his in-laws with the proper respect.

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EXOD286 We should be eager to serve food to Torah scholars. … Where was Moshe? The Midrash replies that Moshe stood before them and served them. When Rabbi Gamliel made a feast for Torah scholars, all the scholars in Israel came and Rabbi Gamliel personally served them. When the Sages protested that they could not allow Rabbi Gamliel to do so, Rabbi Yehoshua rabbi told them ,"Let him serve, for we find someone greater than him who also served his guess. If Avraham deemed it fit to serve the angels who he thought were idol worshipers, all the more so should Rabbi Gamliel be allowed to serve scholars who study Torah." Rabbi Tzodok then told them, "we find someone even greater than both Rabbi Gamliel and Avraham who serves people. The Almighty constantly supplies food to the entire world; not only to the righteous, but even to idol worshipers. All the more reason that Rabbi Gamliel should serve Torah scholars." (Mechilta 18:12)

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EXOD291 A Torah scholar must be especially careful in his behavior toward others. In this verse, Yisro tells Moshe what he must teach the men who will be appointed as judges. The Talmud (Bava Metzia 30b) explains that this verse refers to bestowing chesed, visiting the sick, burying the dead, keeping the laws, and going beyond the letter of the law. The Chofetz Chayim said that the reason why judges especially must be taught these obligations, even though they are obligations which everyone must fulfill, is in order that their exemplary behavior serve as a means to sanctify the name of Heaven. When people witness the benevolence and integrity of their judges, they will readily submit themselves to their authority and heed their teachings. Furthermore, the Sages have always stressed the responsibility of someone who studies Torah to behave in a manner that will generate in others a desire to have their children also study Torah (see Yoma 86b). Chofetz Chayim al Hatorah on this verse). Rabainu Yonah cites this verse in Shaarey Tshuvah (3:13) and writes that doing chesed is the fulfillment of the positive commandment. He writes: "A man is obligated to exert himself for the welfare of his people regardless of whether he is poor or wealthy. This obligation is among the most stringent and fundamental demands made on a person, as it is stated: "He (God) has told you, O man, what is good, and what does God require of you: but to act justly, to love chesed, and to walk calmly with your God' (Michah 6:8)."

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