"Doing the Right and Good": a Jewish meta-ethic
(יח) וְעָשִׂ֛יתָ הַיָּשָׁ֥ר וְהַטּ֖וֹב בְּעֵינֵ֣י יְהוָ֑ה לְמַ֙עַן֙ יִ֣יטַב לָ֔ךְ וּבָ֗אתָ וְיָֽרַשְׁתָּ֙ אֶת־הָאָ֣רֶץ הַטֹּבָ֔ה אֲשֶׁר־נִשְׁבַּ֥ע יְהוָ֖ה לַאֲבֹתֶֽיךָ׃
(18) Do what is right and good in the sight of the LORD, that it may go well with you and that you may be able to possess the good land that the LORD your God promised on oath to your fathers,

Isn't this obvious? What could be added here with the injunction to "do the right and the good"?

Could we solve the redundancy by interpreting it as a literary technique?

אפילו משום דינא דבר מצרא מסלקינן ליה משום שנאמר (דברים ו, יח) ועשית הישר והטוב בעיני ה'

Rab Judah said in Rab's name: If one takes possession [of an estate lying] between [the fields belonging to] brothers or partners, he is an impudent man, yet cannot be removed. R. Nahman said: He can even be removed too; but if it is only on account of the right of pre-emption, he cannot be evicted. The Nehardeans said: He is removed even on the score of the right of pre-emption, for it is written, And thou shalt do that which is right and good in the sight of the Lord.

How does the Talmud understand the verse?

(יח) הישר והטוב. זו פשרה, לפנים משורת הדין:

(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.

What is the connection between "compromise" and "acting beyond strict demands"? Is Rashi's interpretation based on the Talmud?

ועשית הישר והטוב בעיני ה' ולרבותינו בזה מדרש יפה, אמרו זו פשרה ולפנים משורת הדין.

והכוונה בזה, כי מתחלה אמר שתשמור חוקותיו ועדותיו אשר ציוך, ועתה יאמר גם באשר לא ציוך תן דעתך לעשות הטוב והישר בעיניו, כי הוא אוהב הטוב והישר:

וזה עניין גדול, לפי שאי אפשר להזכיר בתורה כל הנהגות האדם עם שכניו ורעיו וכל משאו ומתנו ותיקוני הישוב והמדינות כלם, אבל אחרי שהזכיר מהם הרבה, כגון לא תלך רכיל (ויקרא יט טז), לא תקום ולא תיטור (שם פסוק יח), ולא תעמוד על דם רעך (שם פסוק טז), לא תקלל חרש (שם פסוק יד), מפני שיבה תקום (שם פסוק לב), וכיוצא בהן, חזר לומר בדרך כלל שיעשה הטוב והישר בכל דבר, עד שיכנס בזה הפשרה ולפנים משורת הדין,

וכגון מה שהזכירו בדינא דבר מצרא (ב"מ קח א), ואפילו מה שאמרו (יומא פו א): פרקו נאה ודבורו בנחת עם הבריות, עד שיקרא בכל עניין תם וישר:

"You shall do what is right and good in God's eyes"-- Our Rabbis have a beautiful midrash on this verse. They have said: "this refers to compromising and going beyond the requirement of the letter of the law."

The intent of this is as follows: At first he [Moshe] stated that you are to keep his statues and his testimonies which he commanded you, and now that 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 or all societies and countries. But after He mentioned many of them- such as "Thou shalt not go about as a talebearer;" (Lev 19:16) "Do not seek revenge or bear a grudge;" (19:18) "Do not stand idly by the blood of your neighbor;" (19:16) "Do not curse the deaf;" (19:14) "You shall rise before an elder;" (19:32) and the like, He then went back and said generally that one should do the good and the right in everything, until through this he reaches [the level of] 'compromise and going beyond the letter of the law.'

This is like what it says of the law of the neighboring landowner (BM 108a), and even what they said (Yoma 86a): his beard should be nice and his speech should be gentle with people," until he is worthy of being called "pure and right" with regard to everything.

How does Nahmanides understand the verse "right and good"?

How does his perish differ from that of Rashi?