(א) אלו דברים שאין להם שיעור הפאה. והבכורים. והראיון. וגמילות חסדים ותלמוד תורה. אלו דברים שאדם אוכל פירותיהן בעולם הזה והקרן קיימת לו לעולם הבא. כיבוד אב ואם וגמילות חסדים והבאת שלום בין אדם לחבירו ותלמוד תורה כנגד כולם:
(1) These are the things that have no measure: Peah [corner of the field which, while harvesting, must be left for the poor], Bikurim [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. These are things the fruits of which a man enjoys in this world, while the principal remains for him in the World to Come: Honoring one's father and mother, acts of kindness, and bringing peace between a man and his fellow. But the study of Torah is equal to them all.
(12) Honor thy father and thy mother, that thy days may be long upon the land which the LORD thy God giveth thee.
The commandment to honor father and mother is repeated in same/similar words in Deuteronomy 5:16.
כבד
Honor, dignity
How are honor and dignity different? How are they they same? Why do you think the words change to "revere with awe/fear" in the next passage?
Observe also the order--in Exodus & Deuteronomy, Father is first. In Leviticus, Mother comes first.
(ג) אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ וְאֶת שַׁבְּתֹתַי תִּשְׁמֹרוּ אֲנִי יְהוָה אֱלֹהֵיכֶם.
(3) Ye shall fear/revere/be in awe every man his mother, and his father, and ye shall keep My sabbaths: I am the LORD your God.
(7) If one of the members of the household, either the husband or the wife, wishes to move from outside of the land to the land of Israel, s/he may compel the other to join. As I stated before, “compelling” does not imply physical compulsion. Rather what it implies is that if the other party does not agree to go, there is a financial penalty. If the wife wants to go and the husband does not, the wife may receive her ketubah; if the husband wants to go and the wife does not, the husband may divorce his wife without paying her the ketubah. The opposite is true with regard to staying in the land of Israel. Anyone can financially compel the other to stay.
The same is true with regard to moving from outside of Jerusalem to Jerusalem. Either party may force the other party to move up to Jerusalem, but neither may force the other to leave Jerusalem for other parts of Israel.
Some versions of the mishnah read that even a slave has this right. However, even according to these versions, a slave only has the right to prevent a move, but does not have the right to force his master to move to Israel or to Jerusalem.
One may legitimately wonder whether these mishnayoth were issues of practice. It seems to me more likely that this is the way that the rabbis express their values. Rather than just stating that it aliyah is a mitzvah, or that it is at least an important value to move to Israel and to stay there, the rabbis express their values in concrete halakhah. Values are important not just as values; they must also be manifested by our actions. I realize that I am probably touching a nerve here. Most people reading this do not live in Israel and yet probably feel that they do value the state of Israel. The perennially asked question is “How can one be a Zionist and not live in Israel?” I don’t have a particularly good answer for this tension, only that it is a choice that a person might make and with which s/he will have to live. At least we should recognize that we do have a choice as to where we live.