DEUT1529 We are obligated to emulate God by being merciful and compassionate. This commandment obligates us to emulate God. That means that in all of our dealings with others we must behave with kindness and compassion, for this is the way of God. As our Sages have said: "Just as God is merciful and compassionate, so too must we be merciful and compassionate." (Chinuch 611). The Torah does not merely forbid actions that stem from cruelty and hatred. Negative feelings toward others are in themselves wrong. Our attributes should be like those that the Torah describes to the Almighty. If a person does someone else a favor solely with the intention of the filling the commandment of "Love your neighbor," this is not sufficient to fulfill the obligation of emulating God. Emulating God requires that it should become part of our very nature to help others. (Ali Shur, pp. 84-5)

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DEUT1569 Unity gives strength. The Midrash comments on this verse, "When are the Jewish people standing? When they are together ("all of you"). Even a young child can break a single reed. But a bunch of reeds together is strong and cannot be broken. The Midrash continues: The Jewish people will not be redeemed until they are a unified group." (Yalkut Shimoni)

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DEUT1662 We should not despair if our admonition does not bring about an immediate change. Words of admonition are analogous to rain. When rain falls on trees and plants, growth is not noticeable immediately. It takes time for the rain to have a visibly effect. So too with admonition. Very often you will try to improve someone, but you will not see a change in that person. Keep trying. If you are sincere, eventually you will notice an improvement. (Rabbi Bunim of Parsischo)

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DEUT1712 We are elevated when we find merit in others. The Midrash comments on this verse: "Whoever speaks out in defense of the Jewish people is elevated. We have proof from Moshe. Moshe was not called 'the man of God' until he spoke in defense of the Jewish people." (Moshe pointed out the loyalty of the Jewish people to God--see verses three and four and Rashi.) (Psikta D'Rav Kahane). Anyone can find fault with others. True greatness is to see the good points of others.

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DEUT1713 Although we should forgo pleasures ourselves, we should try to give others pleasure. The Midrash comments that Moshe's upper half was Godly; Moshe's lower half was human (Dvorim Rabbah 11). Rabbi Yisroel Salanter explain the Midrash in the following manner. For himself, Moshe was a spiritual being, but when it came to others, Moshe was human. The Talmud (Ksubos 17a) states that a person should mingle with others. He must understand the needs of others. But for himself, a person should have as few needs as possible. A person must have two sets of values, one for himself and one for others. As far as he is concerned, a person should shy away from honor. Nevertheless, he should bestow honor upon his fellow man. A person should forgo pleasure for himself, but he should try to give his fellow man as much pleasure as possible. A person should be humble, but he should never humble his fellow man. (Ohr Yisroel, p. 83). Rabbi Yosef Y. Hurwitz, Rosh Yeshiva of Nevardok, expressed a similar idea. Undue concern about money is a very bad characteristic. A person should go to the opposite extreme and not worry even if he suffers a financial loss. However, if you see someone's possession laying on the floor, you must go out of your way to prevent it from being damaged. You should lend others whatever you own and even allow them to use your belongings without permission. But you yourself should never use anything that belongs to someone else without explicit permission. (Madraigos Haodom, section chesbon tzedek, ch. 7)

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DEUT1724 We must be merciful toward others to deserve mercy from God. The Torah is referring to the Bais Hamikdosh which was in the portion of Binyamin. (Rashi). The Midrash states that the Bais Hamikdosh was in the portion of Binyamin rather than in the portion of any other tribe because the other brothers took part in the sale of Yosef. Binyamin was the only brother who was free from guilt. Since the function of the Bais Hamikdosh was to serve as a place where people could pray to God for mercy, God did not want His abode to be in the portion of those who are themselves were not merciful. (Yalkut Shimoni)

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DEUT1729 We should always be happy with the good fortune of others. The Ramban writes: Moshe was shown the entire land that the Jewish people would eventually acquire. Since God realized the great love that Moshe had for the Jewish people, he wanted Moshe to rejoice over their good fortune by enabling him to personally view the land. From the words of the Ramban we see one of the virtuous qualities of Moshe. Although he fervently desired to enter Eretz Yisroel himself, this was denied to him. Most people in Moshe's situation would feel at least a tinge of jealousy that others would attain that which they would not. But Moshe truly loved the Jewish people and felt only joy over their good fortune.

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DEUT1742 We are obligated to bury the dead. Rabbi Simlai expounded, "The beginning of the Torah deals with chesed, and the end of the Torah deals with chesed. The beginning of the Torah records that God clothed the naked (see Braishis 3:21). The end of the Torah records that God buried the dead. (Sotah 14a). The Talmud states further, "Just as God buried the dead, so too must you emulate Him and bury the dead." (ibid). A person is obligated to interrupt his Torah studies to attend a funeral. As long as there are people who will take care of all the funeral arrangements, a person need not interrupt his Torah study until the actual time of the funeral. (Yorah Daiah 361:1, 2 and Shach 1,2). Whoever sees the funeral and does not join the procession is guilty of "mocking the poor" and deserves to be excommunicated. A person must accompany the dead for at least four amos (app. 8 feet). (Yorah Daiah 361:3)

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