(1) These are the things that have no limited prescribed: [Leaving] The corners [of the field], [bringing] first-fruits [to the Temple]; [The offerings brought] on appearing [at the Temple on the three pilgrimage festivals], acts of kindness, and the study of the Torah.

(1)These are the things that have no limit prescribed: Pe’ah [corner of the field which, while harvesting, must be left for the poor], Bikkurim [First-fruits that must be brought to the Temple and given to the priest], the appearance-sacrifice [brought to the Temple on Pilgrimage Festivals], acts of kindness, and the study of the Torah.

The following are the things for which a person enjoys the fruits in this world while the principal remains for them in the world to come: Honoring one’s father and mother, the performance of acts of kindness, and the making of peace between one person and another; and the study of the Torah is equal to them all.

These are the deeds that yield immediate fruit and continue to yield fruit in time to come: honoring parents; acts of kindness; attending the house of study punctually, morning and evening; providing hospitality; visiting the sick; helping the needy bride; attending the dead; concentrating on the meaning of prayer; making peace between one person and another, and between husband and wife. And the study of Torah is equal to them all.

(22) And when you reap the harvest of your land, you shall not reap all the way to the edges of your field, or gather the gleanings of your harvest; you shall leave them for the poor and the stranger: I the LORD am your God.

(19) The choice first fruits of your soil you shall bring to the house of the LORD your God. You shall not boil a kid in its mother’s milk.

(16) Three times a year—on the Feast of Unleavened Bread, on the Feast of Weeks, and on the Feast of Booths—all your males shall appear before the LORD your God in the place that He will choose. They shall not appear before the LORD empty-handed,(17) but each with his own gift, according to the blessing that the LORD your God has bestowed upon you.

(2) Shimon the Righteous was one of the last of the men of the great assembly. He used to say: the world stands upon three things: the Torah, the worship, and the deeds of lovingkindness.

The Sages taught that acts of kindness are superior to charity in three respects: Charity can be performed only with one’s money, while acts of kindness can be performed both with one's person and with one's money. Charity is given to the poor, while acts of kindness are performed both for the poor and for the rich. Charity is given to the living, while acts of kindness are performed both for the living and for the dead.

(8) Let not this Book of the Teaching cease from your lips, but recite it day and night, so that you may observe faithfully all that is written in it. Only then will you prosper in your undertakings and only then will you be successful.

In connection to the mishna’s statement about the importance of Torah study, the Gemara relates the following incident: And there already was an incident in which Rabbi Tarfon and the Elders were reclining in the loft of the house of Nit’za in Lod, when this question was asked of them: Is study greater or is action greater? Rabbi Tarfon answered and said: Action is greater. Rabbi Akiva answered and said: Study is greater. Everyone answered and said: Study is greater, but not as an independent value; rather, it is greater as study leads to action.

(12) Honor your father and your mother, that you may long endure on the land that the LORD your God is assigning to you.

(12) Hillel and Shammai received [the oral tradition] from them. Hillel used to say: be of the disciples of Aaron, loving peace and pursuing peace, loving mankind and drawing them close to the Torah.

(3)...When two people were fighting with one another, Aaron would go and sit next to one of them and say: My son, look at the anguish your friend is going through! His heart is ripped apart and he is tearing at his clothes. He is saying, How can I face my old friend? I am so ashamed, I betrayed his trust. Aaron would sit with him until his rage subsided. Then Aaron would go to the other person in the fight and say: My son, look at the anguish your friend is going through! His heart is ripped apart and he is tearing at his clothes. He is saying, How can I face my old friend? I am so ashamed, I betrayed his trust. Aaron would sit with him until his rage subsided. When the two people saw each other, they would embrace and kiss one another. And that is why it says (Numbers 20:20), “And the entire House of Israel wept for Aaron for thirty days” [after his death].

(1) The LORD appeared to him by the terebinths of Mamre; he was sitting at the entrance of the tent as the day grew hot.(2) Looking up, he saw three men standing near him. As soon as he saw them, he ran from the entrance of the tent to greet them and, bowing to the ground,(3) he said, “My lords, if it please you, do not go on past your servant.(4) Let a little water be brought; bathe your feet and recline under the tree.(5) And let me fetch a morsel of bread that you may refresh yourselves; then go on—seeing that you have come your servant’s way.” They replied, “Do as you have said.”(6) Abraham hastened into the tent to Sarah, and said, “Quick, three seahs of choice flour! Knead and make cakes!”(7) Then Abraham ran to the herd, took a calf, tender and choice, and gave it to a servant-boy, who hastened to prepare it.(8) He took curds and milk and the calf that had been prepared and set these before them; and he waited on them under the tree as they ate.

(1) The LORD appeared to him by the terebinths of Mamre; he was sitting at the entrance of the tent as the day grew hot.

And Rabbi Ḥama, son of Rabbi Ḥanina, says: What is the meaning of that which is written: “After the Lord your God shall you walk, and God shall you fear, and God's commandments shall you keep, and unto God's voice shall you hearken, and God shall you serve, and unto God shall you cleave” (Deuteronomy 13:5)? But is it actually possible for a person to follow the Divine Presence? But hasn’t it already been stated: “For the Lord your God is a devouring fire, a jealous God” (Deuteronomy 4:24), and one cannot approach fire.He explains: Rather, the meaning is that one should follow the attributes of the Holy One, Blessed be God. He provides several examples. Just as God clothes the naked, as it is written: “And the Lord God made for Adam and for his wife garments of skin, and clothed them” (Genesis 3:21), so too, should you clothe the naked. Just as the Holy One, Blessed be God, visits the sick, as it is written with regard to God’s appearing to Abraham following his circumcision: “And the Lord appeared unto him by the terebinths of Mamre” (Genesis 18:1), so too, should you visit the sick. Just as the Holy One, Blessed be God, consoles mourners, as it is written: “And it came to pass after the death of Abraham, that God blessed Isaac his son” (Genesis 25:11), so too, should you console mourners. Just as the Holy One, Blessed be God, buried the dead, as it is written: “And he was buried in the valley in the land of Moab” (Deuteronomy 34:6), so too, should you bury the dead.

And this is what Rabbi Elazar said: What is the meaning of that which is written: “It has been told you, O man, what is good, and what the Lord does require of you; only to do justly, and to love mercy, and to walk humbly with your God” (Micah 6:8)? “To do justly”; this is justice. “To love mercy”; this is acts of kindness. “To walk humbly with your God”; this is referring to taking the indigent dead out for burial and accompanying a poor bride to her wedding canopy, both of which must be performed without fanfare. The Gemara summarizes: And are these matters not inferred a fortiori? If, with regard to matters that tend to be conducted in public, as the multitudes participate in funerals and weddings, the Torah says: Walk humbly, then in matters that tend to be conducted in private, e.g., giving charity and studying Torah, all the more so should they be conducted privately.

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It is a positive rabbinical mitzva to visit the sick and to comfort mourners, to take out the deceased, to bring in the bride, to escort guests, and to take care of all matters at a funeral — to carry the coffin, to walk before it, to eulogize, to dig and to bury — and also to gladden a bride and groom and to provide for them all their needs. These are the acts of chesed done bodily which have no limit. Even though all of these mitzvot are rabbinical, they are included in “You shall love your fellow as yourself” — everything you wish others to do for you, you should do for your brother in Torah and mitzvot.

(13) Rabbi Shimon said: Be careful with the reading of Shema and the prayer, And when you pray, do not make your prayer something automatic, but a plea for compassion before God, for it is said: “for he is gracious and compassionate, slow to anger, abounding in kindness, and renouncing punishment” (Joel 2:13); And be not wicked in your own esteem.

For four things a person reaps the benefit in this world, and the principal reward remains in the World to Come. They are: respect for parents, acts of kindness, bringing peace between two people, and the study of Torah [which] is equal to them all. For four things a person suffers the consequences in both this world and the World to Come. They are: idolatry, sexual transgression, murder, and talking negatively about others (literally: evil speech) [which] is the worst of them all.