EXOD258 The ethical principles most often used to validate a takkanah were tikkun haolam--advancing the general welfare (Mishnah Gittin chap. 4) and mipne darkhe shalom--acts that advance the cause of peace between man and his fellow (ibid., chap 5). King Solomon is presumed to have ordained (tiken) the eruv (Shabbat 14b), whereby the literal meaning of the commandment "Let no man leave his place on the seventh day" (this verse) was circumvented, on his own authority, since no verse or other source of sanction is mentioned. In T.J. Eruvin 24 at the end of the third column of that page, the eruv is associated with darkhe shalom.

SHOW FULL EXCERPT

EXOD259 Do not go beyond the boundary of one's town on the Sabbath. ... This mitzvah reminds us that the world did not always exist. It had a beginning. In six days Hashem brought the world into being, and on the seventh day He “rested.” In order to remember this principle, it is fitting that on the seventh day of the week we rest in one place and not go far away from there.

SHOW FULL EXCERPT

EXOD260 … in regard to Torah, when a person studies constantly, he will not consequently, God forbid, suffer financial loss. Chazal has indicated that for this purpose God commanded the placing of the jar of manna 'before Hashem' [this verse] as a lesson to the generations to come.

SHOW FULL EXCERPT

EXOD261 Now did Moses smite? Did not Aaron smite it? R. Avahu said: This teaches us that one who prompts his neighbor to the performance of a mitzvah is accounted by Scripture as the performer himself (Sanhedrin 99b).

SHOW FULL EXCERPT

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).

SHOW FULL EXCERPT

EXOD266 Where do we learn that his student's honor should be as dear to a person as his own? (Pirkei Avot, Perek IV, mishnah 15) Let all men learn it from Moses our Master: for he said to Joshua, "Choose for us men [and go forth to battle with Amalek]" [this verse]; it does not state "Choose for me," but rather "Choose for us," indicating that he ranked Joshua as himself; he equated his own honor with that of Joshua, although he was the master and Joshua was his disciple. Now, where do we learn that the honor of one's fellow should be as dear to him as his master's?--From the verse, "and Aaron said to Moses, O my lord" (Numbers 12:11). Now, was not his brother [Moses] younger than he? Nevertheless he ranked him as his master. And where do we learn that the honor of one's master should be as dear to him as the honor of Heaven, the honor of the Divine Presence? -- for it is stated, "and Joshua the son of Nun, the attendant of Moses since his youth, answered and said: My Lord Moses, confine them." (Numbers 11:28). He ranked him equal with the Divine Presence [for he used the same form of address: My lord] Avoth d'R. Nathan A27.

SHOW FULL EXCERPT

EXOD263 "Pick for me" is not written, but: "Pick for us," Moses placing Joshua on a par with himself. From here it is derived that a master's disciple should be as dear to him as himself (Mechilta).

SHOW FULL EXCERPT

EXOD264 See [[NUM127]] Numbers 12:11 master WAGS 35-37

SHOW FULL EXCERPT

EXOD265 We also learn that a Rav should honor his disciples from the verse," Choose for us men… " [this verse]. Here Moshe Rabbeinu charged Yehoshua to choose suitable men for Moshe, yet used the expression of "us" to include also Yehoshua his pupil.

SHOW FULL EXCERPT

EXOD267 The second category [of flatterer is one] who praises an evildoer in front of others, whether or not he is present, not by justifying the sinner's larceny or denying his accountability, but by saying [merely] that he is a good person. Concerning this the pasuk says (Mishlei 28:4), "Those who forsake the Torah praise the wicked"--for had he not forsaken the Torah he would not have praised one who violates its words and abrogates its mitzvos. Even if he only praises the evildoer for the good that he does possess [i.e., he does not say that the evildoer is a good person, but traces his good qualities alone (Zeh Hasha'ar)], speaking well of him to others regarding his upright qualities [Iyov 33:23], this too is a sickly evil [Koheles 5:15]. By mentioning the good without mentioning the bad, and by concealing all of his iniquities, those who hear him will regard the evildoer as righteous and accord him honor, and he will raise his hand and prevail [this verse, i.e. over those who are truly righteous (Sha'arei Teshuvah Hamevo'ar). ... It is not right to mention the righteousness [of the wicked] without mentioning their wickedness and folly, as the pasuk says (Mishlei 10:7), "The name of the wicked will rot" [i.e., whenever mentioning the wicked, one must mention them in a derogatory light].

SHOW FULL EXCERPT