EXOD33 We must feel the suffering of others, even when it means a loss of personal pleasure. … Rashi sites the Midrash Shmos Rabbah 1 which states that Moshe set his eyes and heart to be grieved for his brothers. This is the first incident that the Torah relates about Moshe. The Jewish people were enslaved in Egypt, and Moshe, adopted by the daughter of Pharaoh, grew up in the Royal Palace surrounded by luxury. He personally was saved from the suffering and anguish experienced by the rest of his people and benefited from the opulence of his surroundings. But herein lies Moshe's greatness: he could have forsaken his people and chosen a life of material comforts; instead, he went out among his people and "set his heart to be grieved for them." He did not merely feel sympathy for their plight and then forget them. He intentionally went out of his way to feel the pain of their suffering to the degree that he could feel his own. This, says the Midrash, was what merited Moshe the right to the leadership of the Jewish people and to be chosen as the emissary who would receive the Torah at Mount Sinai. He risked his life and gave up his privileged status as a member of the royal family to save him (Verse 12). We must learn from Moshe to care about the suffering of others, even if it means sacrificing our personal pleasure. Rabbi Simcha Zissel Ziv in Chochmah Umussar, vol. 1, essay 1 and 99.

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EXOD46 We are forbidden to raise our hands to strike someone. The Talmud explains that the person whom Moshe called a rosho (wicked) did not actually strike the other person, but merely raised his hand to do so. Anyone who raises his hand to strike another person is considered wicked, even if he does not actually with the blow fall. Sanhedrin 58b. The Talmud continues that striking an Israelite's cheek is tantamount to striking God. Being called wicked for raising the hand against someone is not an exaggerated or figurative expression. In Jewish law, a person who raises his hand to hit someone is actually invalidated from serving as a witness in court. Choshen Mishpat 34:4

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EXOD52 We must come to the aid of even a complete stranger. Having shown us Moshe's kindness to his own people, the Torah proceeds to give us a glimpse of Moshe's kindness to total strangers from another nation. Moshe was forced to flee from Egypt to save his life. He came to Midian, a foreign land, and witnessed shepherds driving Yisro's daughters away from the well. Although he might have been preoccupied with his own problems, he did not overlook a wrongdoing, and came to the rescue of people whom he had never seen before. Not only did he save Yisro's daughters, but he even watered their flock. Chochmah Umussar Vol.1, p. 10.

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EXOD57 A person should go to a wilderness rather than steal from others. Rashi sites the Midrash which relates that Moshe went to the wilderness to remove himself from the possibility of theft; that is, so that the flock should not graze in the fields of others. Shemos Rabbah 2. From this verse we see how careful Moshe was not to transgress the prohibition against stealing. He went to the farthest end of the wilderness to prevent his sheep from trespassing upon and eating from the fields of others. Sometimes a person might use someone else's possession without permission simply because he is too lazy to find that person to ask his permission. Or, a person might something that belongs to another person because he does not want to trouble himself to go out and purchase the item, even though he can afford it. Anything someone uses without permission is stealing, any person should spare no effort to avoid this crime.

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EXOD75 Do not assume or exaggerate guilt. … Moshe's saying that the Jewish people would not believe him constituted loshon hara and for this Moshe was punished (See Rashi to verses 3 and 6). The Chofetz Chayim asked why Moshe's statement was considered loshon hora. It was necessary for Moshe to ask for a visible means of proving to the people that he was God's messenger. Why did God punish him for it? The Chofetz Chayim wrote in the name of Rabbi Eliyahu Shick that Moshe's error was in saying, "They will not believe me," which is an absolute announcement. Moshe should have said, "Perhaps they will not believe me," which would show that their skepticism was but a possibility. He had no right to assume that they positively would not believe him. Shmiras Haloshon 2:13. From here we learn that even if a person must say something against others for practical reasons, he must be careful not to exaggerate. (See Chofetz Chayim 10:2; see B'air Mayim Chayim 4:43 for a possible exception).

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EXOD77 A teacher should respect his students. … A teacher must constantly learn. Moshe was bidden by the Almighty to show two signs to the Jews that he was to lead them. Shmos 4:1-3. His staff turned into a serpent and his hand became leprous when he removed it from his bosom. Rashi explains that the snake indicated that Moshe slandered the Jews (like the serpent of old) and that the leprosy was a punishment for having suspected people. In essence Moshe was saying, "Look, I've suspected you wrongly and I've spoken loshon hara against you." The question arises what kind of claim to leadership was this declaration? Rabbi Eliyahu Meir Bock, Rosh Hayeshiva of Telshe, explains that Moshe demonstrated he had indeed made mistakes, but he was ready to learn. Rabbi Chaim Dov Keller, Rosh Hayeshiva of Telshe in Chicago, Jewish Observer, Sept. 1977.

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EXOD83 We must do everything that we can to spare others envy. Rashi (verse 10) cites the Midrash which states that for seven days Moshe refused to be appointed as the leader who would take the Jewish people out of Egypt because he did not want to be exalted above Aharon, his older brother. The Midrash states that Moshe finally consented to go to Egypt to ask for the release of the Jewish people from bondage only when God said to him, "When Aharon sees you, he will be glad in his heart" (verse 14). Aharon will not merely pretend to be happy for his brother's greatness, but will sincerely experience happiness. Midrash Tanchuma. Moshe's behavior was truly amazing. Moshe, who loved the Jewish people exceedingly and was willing to sacrifice his own comfort and safety for their welfare, refused to be the one who would release them from their misery, and besieged God to choose someone else in his stead. Why? Because Moshe was afraid that Aharon would feel slighted in being passed over for this great position of leadership. To spare his brother this pain, Moshe was willing to forgo the greatest privilege possible: to be the one who would save the entire nation. Only when Moshe was convinced that his prominence would not cause any suffering to Aharon did he consent to accept it. From here we see how careful we must be to spare others from even the smallest amount of suffering. Since man was created in the image of God, harming a fellow human being is similar, as it were, to harming his Creator. This is a lesson we must constantly remember. Rabbi Noson Tzvi Finkel in Ohr Hatzofun, Shmos, p. 15. If two prominent people come to a town and only one is honored, the recipient of honor should honor the other person to prevent his feeling jealous. Moreover, this will cause others to also honor the slighted person. Sefer Chasidim 359. There are advertisements which proclaim: "You will be the envy of the neighborhood." This "goal" should be shunned by us. We must do our utmost to spare others from envy. Moshe was willing to make an enormous sacrifice to this end. We may not be able to reach Moshe's level, but we must at least be as careful as possible not to cause envy. We should avoid boasting about our accomplishments, abilities, plans, children, etc.

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EXOD85 We must be happy for the good fortune of others. The Midrash (Shmos Rabbah 3:17) states that Aharon merited wearing the breast plate, which was worn by the High Priest when he served in the Holy Temple, as a reward for his unreserved happiness in greeting Moshe. Aharon might have felt jealous that his younger brother was chosen as the leader, but instead he was full of joy over his brother's success. From here we see that even the greatest of people can be guilty of jealousy, and it is considered a merit on their part if they refrain from being jealous. We must try to cultivate the attitude of happiness at the good fortune of others. Chochmah Umussar, vol. 2, essay 234.

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EXOD99 A leader must help those who are subservient to him and never take unfair advantage of them. These officers were Israelites. They had pity on their fellow Israelites and did not force them to fulfill their quotas. When the officers handed over bricks to the Egyptian taskmasters, the taskmasters beat them for not having pressed the workers to fill their quotas. Shmos Rabbah 5:20 cited by Rashi. The Chofetz Chayim writes that leaders very often take unfair advantage of the people under them. The just mode of behavior, however, is never to act condescendingly to others, even if you are elevated to a rank above them. Arrogance is a trait which is strictly forbidden. According to some authorities SMAG [Sefer Mitzvos Hagodol - AJL], Prohibition 64, see B'air Mayim Chayim, Prohibition 5, the prohibition against arrogance is listed among the 613 commandments of the Torah. We should learn from the officers of the Children of Israel who not only did not take unfair advantage of those under them, but who even suffered physical pain to aid them. Machaneh Yisroel, part 2, ch.3.

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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."

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