EXOD283 The Talmud (Sanhedrin 84a) prohibits speaking in a derogatory manner about non-Jews while in the presence of a convert. Concerning [this verse] Rashi explains that the word "vayichad" [rejoiced] is related to the word "chidudin" -- prickles, meaning that Yisro's flesh became full of prickles, implying Yisro's anguish and resentment over the destruction of Mitzrayim. This is the intention of the popular expression, "Do not degrade a non-Jew while in the presence of a convert" (Sanhedrin 94a).

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EXOD285 To this day, a Hebrew expression that is associated with Orthodox Jews is Baruch Hashem ("Blessed is the Lord"). Thus, when one asks an Orthodox Jew how he or she is doing, the person often will answer, "Baruch Hashem" (which is intended to convey that everything is as God wills). Yet few Jews realize that this expression, which comes from the Torah, is used there exclusively by non-Israelites. Perhaps its most well-known usage is by Jethro who, when he hears Moses tell about the miraculous escape of the Israelites from Egyptian slavery, comments: "Baruch Hashem who delivered you from the Egyptians and from Pharaoh…" [this verse]. Earlier in the Torah, Noah uses this expression as well Genesis 9:26, as does Abraham's servant (assumed to be Eliezer; Genesis 24:27. In Genesis 14:20, the non-Israelite King Melchizedek uses a variant of this expression.

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EXOD284 From here it is derived that one must make a blessing over a miracle. (Berachoth 54a)

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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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EXOD287 R. Avin Halevi said: All who partake of a feast in which a Torah scholar is a principal, are basking, as it were, in the Divine Presence. As it is written: "And Aaron came and all the elders of Israel to eat bread with the father-in-law of Moses before God." Now is it before God that they ate? Is it not before Moses that they ate? From here we infer, then, that if one partakes of the feast in which a Torah scholar is a principle, it is as if he would bask in the Divine Presence (Berachoth 64a).

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EXOD288 R. Yishmael taught: Now is it before God that they ate? [Is it not before Moses that they ate?] From here we derive that one who pays attendance upon his fellow man is paying attendance, as it were, upon the Shechinah itself (Yerushalmi Eruvin 5:1).

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EXOD289 Judaism views criminal justice as more than just a ledger of laws. Criminal justice is a process; it's fairness depends on how the laws are ministered, not just on what they state. Thus, judges play a critical role in the Jewish justice system. Moses judged cases even before the revelation of the Ten Commandments at Mount Sinai. Later, God directed Moses to appoint judges. (Deut 16:18) People, not God, determine the fate of other human beings. Indeed, perhaps the most crucial aspect of Judaism's approach to the criminal justice system is not the content of its laws, but its insistence that those who participate in the criminal justice system have the integrity and ethics to apply them honestly. To ensure the justice of judicial procedures, Judaism sets forth intricate procedural rules for criminal cases. From the nature of the oath, to what qualifies as evidence, Judaism has constructed criminal procedures that are designed to lead to honest and just verdicts. Consider just a few examples. (Continued at [[EXOD304]] Exodus 18:21 trustworthy OXFORD 481). (By Laurie L. Levenson, "Judaism and Criminal Justice"

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EXOD290 And it is written: "And the people stood," which teaches us that the judges sit and the litigants stand (Shevuoth 30b).

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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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EXOD292 [Among the more weighty of the positive commandments are those that the Jewish populace are not heedful in their performance, such as …] the performance of acts of kindness, which is a positive commandment, as the pasuk says [this verse], "'Inform them of the path that they shall follow'--this is a reference to the performance of acts of kindness" (Bava Metzia 30b). The Sages (Sukkah 49b) said concerning this, "Performing acts of kindness is greater than giving charity: charity is only for the poor, while the performance of acts of kindness is both for the poor and the rich." For this reason our Sages said (Avos 1:2), "The world depends on three things--on Torah, on the Divine service, and on acts of kindness." Charity is performed with one's money, while acts of kindness are performed both with one's body and with one's money. This is because one must extend himself in the pursuit of what is good for his people and expand his energies for the improvement of others, whether they are poor or wealthy. This is among the more serious and fundamental requirements placed upon a person, as the pasuk says (Micah 6:8), "[Hashem] has informed you, man, what is good[for you], and what Hashem requires of you: [it is] just to carry out justice, and acts of loving kindness."

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