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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EXOD86 See [[EXOD93]] Exodus 4:27 met SINAI3 165-7

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EXOD87 Hillel and Shammai received the tradition from them [Sh'mayah and Avtalyon]. Hillel said: Be of the disciples of Aaron, loving peace and pursuing peace, loving people and drawing them near to Torah. Pirkei Avot, Perek I mIshnah 12. With Aaron this too (i.e., loving people and drawing them near to Torah) was reflected in concrete human relations. If, for example, he knew of an Israelite who did not fully observe the Sabbath, Aaron would befriend him and visit him frequently. Soon the man would say to himself, "When such a great personage as Aaron the Cohen gadol is my friend, how can I violate the Sabbath?" Out of sheer shame and regard for his friend the man would repent and change his ways. (Avoth d'Rabbi Nathan, A12, B24). This was the way of Aaron – the way of love. He did not preach. He did not condemn. Aaron merely enveloped people with love and friendship. In responding to the warmth of his personality, human beings came closer to Torah. We cannot all become Aarons. But at least, urges Hillel, let us become disciples of Aaron. Let us attempt to learn his ways and emulate his approach. Obviously Aaron was able to make peace among others because he was at peace with himself. There was within him none of the seething envy, petty ambition or inflated deceit which drives others to eternal discontent and inner strife. Aaron was older than his brother Moses. During the years of servitude in Egypt Aaron had been the leader and prophet of his people. One might expect that Aaron would receive the news of Moses' election as redeemer and liberator with a measure of jealousy and resentment. Yet, the Almighty told Moses, "He will see you and he will rejoice in his heart." [this verse] Aaron loved humankind: his younger brother was also a human being; his people were also humanity. Aaron was at peace with himself and therefore at peace with the world. The achievement of this inner peace of mind, of abiding composure, is not easy. There are many people who permit themselves to become upset about the smallest thing: another's success, a business set-back, a spell of bad weather. These can become upsetting if they are permitted to loom as significant or absolutely important. Once we fix our concern on the really important things in life, our relationship to God and His Torah, all else becomes relative and can be taken in stride. First let us achieve "love of peace" in our own make-up; then can we become "pursuers of peace" for the world.

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EXOD88 R. Avin Halevi said: One who takes leave of his neighbor should not say to him: "Go in peace," but: "Go to peace." For Moses, who was told by Jethro: "Go to peace," had great success; whereas Absalom, who was told by David (II Samuel 15:9): "Go in peace," was hanged (Berachoth 63a)

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EXOD89 It was taught in the school of R. Yismael: Let one always speak in clean language; for in respect to a male zav [one with a genital emission], Scripture refers to his riding as "merkav" [connoting straddling, with legs apart], whereas in respect to a female, Scripture refers to her riding as "moshav" [connoting "side-saddle," with legs together]. But is it not written: "And Moses took his wife and his sons as he rode them [vayarkiveim (as in "merkav"!)]. The term there is use for its appropriateness in respect to his sons (Pesachim 3b).

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EXOD90 See [[DEUT41]] Deuteronomy 2:30 hardened SPERO 245-6

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EXOD91 Beloved are the people Israel, for they were called children of the On the present God. Pirkei Avot, Perek III mIshnah 18. To prove this, Rabbi Akiba carefully and deliberately chooses a verse in Deuteronomy [14:1] Why would he not select, for example, the verse in Exodus, "Thus says the Lord: Israel is my firstborn son" [this verse]j? The answer is that to be called a firstborn son implies having special privileges and rights, while the verse in Deuteronomy, calling us simply His children, implies responsibility. As the Children of God, we are not simply guaranteed redemption out of the depths of bondage and persecution, but more important, through the trials and tribulations of our history we bear a responsibility: as His own people, His "children," we are inescapably subject to specific tasks, rigorous standards, and instant punishment.

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EXOD92 In the Exodus cycle, which is the core of the Five Books of Moses, we find the same intimate union of land, people, and faith. Here again this link is a consequence of the very structure of the biblical conceptions of history and human destiny. God has entered into history by establishing a special relationship to humanity through an elected part of the human race. But this people must be free if it is to be able to worship the Lord properly (Exodus 5:1-4). "Let My people go, that they may worship Me" is the leitmotif of the exodus (Exodus 4:23, 5:1-3, 7:26, 8:16, 9:1-13, 10:3). When the Jews are so totally oppressed, they cannot hear or grasp God's concern (Exodus 6:9). Conversely, when they are redeemed, they will know (e.g., experience directly) that the Lord God exercises the primary claim on their loyalty (Exodus 6:7, 20:2). Their redemption will be the most resounding testimony to the Lord's name and power (Exodus 7:5, 9:15, 11:8, 15:14-19, 18:1, 8-11). In turn, that act of redemption will be completed by bringing the people to their land (Exodus 6:8, 13:3-5, 11:16).

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EXOD93 As Moses returned from Midian to Egypt to begin his Divine task of liberation, Aaron went out to meet him [this verse]. The Midrash continues: "Had Aaron known that the Holy, Blessed One would have it written of him that behold, he is coming out to meet you [Exodus 4:14], he would have gone to meet Moses with timbrels and dancing" [Exodus 15:20 ] (or as we might say in modern argot, with a brass band and a parade).… [t]he lesson of the Midrash holds for us as well. On us too a spotlight focuses; our actions are observed. "Know what is above you," we learned earlier: "an eye sees, an ear hears, and all your actions are recorded in a Book." (Avoth ii 1). The Midrash just cited continues on: In the past, when a man did a mitzvah, a prophet would record it [in Scripture]. Now, when a man does a mitzvah, who records it?--Elijah… notes it down, and the Holy, Blessed One affixes His seal." Whatever we do, and privacy or under public gaze, leaves a permanent record. It will make its mark and have its influence, as surely as deeds of holiness and valor recorded in Scripture. This should be well remembered when we are asked to save a life or help ameliorate the welfare of brethren somewhere in the world. In the incidents in the Midrashic passage, the other people involved--Joseph, Moses, Ruth--faced great destinies. Before Heaven any human being for whom our charity is sought is important, and his destiny, that lies partly in our hands, is of great significance, be he old or young, sick or well, famous or unknown. So with each chance to give charity, we can choose what will next be written of us in the supernal scripture that records our life.

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EXOD94 See [[LEV774]] Leviticus 19:32 rise SINAI3 103

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