Comentario sobre Deuteronómio 6:18

הישר והטוב [AND THOU SHALT DO] THAT WHICH IS RIGHT AND GOOD [IN THE EYES OF THE LORD] — This refers to a compromise, acting beyond the strict demands of the law (cf. Rashi on Bava Metzia 108a).

AND THOU SHALT DO THAT WHICH IS RIGHT AND GOOD IN THE SIGHT OF THE ETERNAL. In line with the plain meaning of Scripture the verse says, “Keep the commandments of G-d, His testimonies, and His statutes, and, in observing them, intend to do what is right and good in His sight only.” And [the expression in the verse before us] that it may be well with thee is a promise, stating that, when you will do that which is good in His eyes, it will be well with you, for G-d does good unto the good, and to them that are upright in their hearts.³¹¹Psalms 125:4. Our Rabbis have a beautiful Midrash on this verse. They have said:³¹²Mentioned in Rashi. See Baba Kamma 100 a. “[That which is right and good] refers to a compromise and going beyond the requirement of the letter of the law.”³¹³Literally: “within the line of justice,” or the application of the dictates of conscience beyond the strict line of the law. The intent of this is as follows: At first he [Moses] stated that you are to keep His statutes and His testimonies which He commanded you, and now he is stating that even where He has not commanded you, give thought, as well, to do what is good and right in His eyes, for He loves the good and the right. Now this is a great principle, for it is impossible to mention in the Torah all aspects of man’s conduct with his neighbors and friends, and all his various transactions, and the ordinances of all societies and countries. But since He mentioned many of them — such as, Thou shalt not go up and down as a talebearer;³¹⁴Leviticus 19:16. Thou shalt not take vengeance, nor bear any grudge;³¹⁵Ibid., Verse 18. neither shalt thou stand idly by the blood of thy neighbor;³¹⁴Leviticus 19:16. Thou shalt not curse the deaf;³¹⁶Ibid., Verse 15. Thou shalt rise up before the hoary head³¹⁷Ibid., Verse 32. and the like — he reverted to state in a general way that, in all matters, one should do what is good and right, including even compromise and, going beyond the requirements of the law.³¹³Literally: “within the line of justice,” or the application of the dictates of conscience beyond the strict line of the law. Other examples are the Rabbis’ ordinances concerning the prerogative of a neighbor,³¹⁸Baba Metzia 108 a. This is the right of pre-emption — that a neighbor has the primary right to purchase an adjoining property before, or in preference, to others. and even what they said [concerning the desirability] that one’s youthful reputation be unblemished,³¹⁹Taanith 16 b. This is given as one of the requirements of the deputy, who leads the congregation in prayer. and that one’s conversation with people be pleasant. Thus [a person must seek to refine his behavior] in every form of activity, until he is worthy of being called “good and upright.”

ועשית הישר והטוב, “You shall do what is fair and good;” Nachmanides, approaching this line from a purely textual perspective, writes that Moses exhorts the people here that when they observe G’d’s commandments they should develop the feeling that what they are doing thereby is doing what is pleasing in the eyes of the Lord. In other words, the Jewish definition of “fair and good,” is what has been revealed by G’d to be so in His eyes. [Moses does not ask us to develop an independent moral code, possibly superseding the one G’d has established for us. Ed.] The assurance למען ייטב לך, “so that you will be well off,” is tied to your accepting His standards of what is fair and good. Our sages in the Midrash view the words ועשית הישר והטוב, as Moses, at this point, introducing a new concept in, especially, inter-personal relationships, the concept known as לפנים משורת הדין, “over and beyond the requirements of the law.” Up until now Moses had exhorted the people to be law-abiding, both in their ritual lives and in their relationships with their fellow man. Now, he asks them to do more than that. An Israelite, deserving of that title, is expected to seek out opportunities to demonstrate his concern for his fellow by voluntarily giving of himself or of his material wealth. The parameters are left open. The guidelines for such conduct over and beyond the strict requirement of justice are the knowledge that the Creator, by definition, is doing so all the time, and has even created a quasi legal instrument called teshuvah, repentance, enabling His creatures to escape the dreadful consequences of their failures that they would have to look forward to had G’d not afforded them the opportunity to turn the clock back by repenting, and thus rehabilitating themselves. A practical example of this kind of self-restraint is not to take revenge or emphasize one’s righteousness compared to one’s fellow who had demonstrated total insensitivity to such considerations. (Compare Leviticus 19,18: “do not take revenge and do not bear a grudge.” What was phrased there as a prohibition, or other legal restraints of unacceptable behaviour even when provoked, such as not even to curse a deaf person, Moses expands to initiatives of doing good, as something to be sought out as proof that we the creatures try to emulate the virtues of the Creator.) [I have paraphrased some of the last few lines. Ed.]