Transcript

יש דעה שמתנהג כנגד הצד האחד ויש דעה שמתנהג כנגד הצד השני וזהו לפנים משורת הדין ומצווים אנו ללכת בדרכים האלו הבינוניים והם הדרכים הטובים והישרים שנאמר והלכת בדרכיו.

So look, the simple pshat is that the middas hachochma and the middas chasidus are two different ways of implementing the drachim hatovim vehayesharim. Again, the middas hachochma and middas chasidus, they're two different ways, two different tracks for implementing the drachim hatovim vehayesharim, which is the mitzvah of vehalachta bidrachav. So we want to comment on two... two of the phrases in the Rambam. We want to comment on the phrase וזהו לפנים משורת הדין in halacha hey and בלי נדר אם ירצה השם and the end of halacha daled, כל אדם שדעותיו דעות בינוניות נקרא חכם. Those are the two phrases we want to try to understand. Let's see as follows: The Gemara in Bava Metzia has a couple of instances of hashavas aveidah. One is hashavas aveidah, the other is prika uteina, loading and unloading the animal, lifnim mishuras hadin. So the first is as follows in Bava Metzia twenty four:

רב יהודה הוה שקיל ואזיל בתריה דשמואל בשוקא דבי דייסא.

So Rav Yehuda was following Shmuel in a marketplace which was populated by rov akum. So he asked him, מצא כאן ארנקי מהו. If a person will find an aveidah here, what's the din? אמר ליה הרי אלו שלו. Because the din is that if the aveidah is lost where it's rov akum, so then the one who lost the aveidah has to operate with the assumption that the one who's going to find it is most likely going to be an akum and isn't going to return the aveidah. So therefore, he's mityaiesh. And so if the Yisrael finds it, even if it turns out that the aveidah was lost by Yisrael, but it's achar yeiush, so it belongs to him. Harei elu shelo. Now what happens בא ישראל ונתן בה סימן מהו? What if it turns out that despite the fact that it's rov akum, that the one who actually lost it is a Yisrael and he gives an identifying siman? אמר ליה חייב להחזיר. Says the Gemara: tartei? So the two responses contradict each other. אמר ליה לפנים משורת הדין. No, my second answer is lifnim mishuras hadin, that me'ikar hadin, again, when an aveidah is lost in a place that's rov akum, so then even though the Yisrael is the one who loses the aveidah, when you find it, the assumption is that it's achar yeiush and you keep it. But lifnim mishuras hadin one would return.

כי הא דאבוה דשמואל אשכח הני חמרי במדברא ואהדרינהו למרייהו לבתר תריסר ירחי שתא.

Lifnim mishuras hadin. The way Rashi understands this Gemara is that there's a presumption that if something has been lost for twelve months, at that point, people are mityaiesh. Even if it's yesh bo siman. But if for twelve months there hasn't been any... any reports of it having been found, so if it's first found after twelve months, so then Rashi says we assume that there was yeiush. So again, you're finding the aveidah after yeiush, so you're entitled to keep it. And avuhu d'Shmuel returned it lifnim mishuras hadin. Okay, so those are two incidents of lifnim mishuras hadin. Later in Bava Metzia, the Gemara has yet a third story. The Gemara says

רב ישמעאל בר יוסי הוה קאזיל באורחא פגע ביה ההוא גברא הוה דרי פסחא דעופי אותביה וקא מיתפח אמר ליה דלייה לי.

So Rav Yishmael was traveling and he encountered a person who had a load of wood and he asked Rav Yishmael to help him reload. unload the wood on the on the animal. The mitzvah of teina prika u-teina. So amalei kama shavin? He asked him how much is the wood worth? אמר ליה פלגא דזוזא. יהב ליה פלגא דזוזא. He buys it from him and afka. Meaning רבי ישמעאל ברבי יוסי didn't want to do the teina. The Gemara's about to say he was really pattur because of the din of זקן ואינו לפי כבודו, but אף על פי כן instead of saying that I'm pattur, so instead he buys it from him, so then he's no longer chayav, he's no longer chayav because it's his own wood. But then he wasn't really interested in the wood, so afka. Hadar zakha behu. So this the the original owner is zokheh in the wood again. And again says, you know, help me load it. הדר יהב ליה פלגא דזוזא ואפקא. So then he the goes through the same same song and dance. חזא דהוה קא בעי למיעבד למישקא בהו. So he saw that he was gonna gonna do it again. So he had to put an end to this. So he says to him אמר ליה לכולי עלמא אפקרינהו ולך לא אפקרינהו. The Gemara says that רבי ישמעאל ברבי יוסי was just looking to try to get closure here. Says the Gemara line six

והא רבי ישמעאל ברבי יוסי זקן ואינו לפי כבודו הוה?

Why did he have to do this? He could have just he could have invoked the pattur that that if it's not in keeping with one's one's stature and one's dignity one is pattur. Gemara answers רבי ישמעאל ברבי יוסי לפנים משורת הדין הוא דעבד. No, he lifnim mishurat hadin, so that's why he didn't want to he didn't want to cash in on on his exemption from the mitzvah prika u-teina and that's why he was going through the the process of of buying it and to to exempt himself that way. So the Rambam quotes these Gemaras in perek yud-aleph of Gezeilah va-Aveidah halacha zayin. So the Rambam says

היה רוב העיר גוים. אם מצא בסרטיא ופלטיא גדולה בבתי כנסיות ובבתי מדרשות שהגוים מצוים שם תמיד ובכל מקום שהרבים מצויין שם הרי המציאה שלו. ואפילו בא ישראל ונתן סימניה.

Why? שהרי נתייאש ממנה כשנפלה מפני שהוא אומר the original owner has to reason to himself that goy metza'ah. Says the Rambam nevertheless אף על פי שהיא שלו even though the again the aveidah the lost object belongs to the person who finds it.

הרוצה לילך בדרך הטוב והישר ועושה לפנים משורת הדין מחזיר את האבידה לישראל כשיתן את סימניה.

If you want to do lifnim mishurat hadin, so you return the you return it anyway. Then the Rambam says so this was the pattur of where a person is pattur from hashavat aveidah because he finds it le-ahar ye'ush. Then in halacha yud-zayin in the same perek the Rambam says

ההולך בדרך הטוב והישר ועושה לפנים משורת הדין מחזיר את האבידה בכל מקום ואף על פי שאינו לפי כבודו.

What the Gemara which was talking about prika u-teina but the same exemption applies to hashavat aveidah. Just as a זקן ואינו לפי כבודו and and an elderly person or a chacham that it's not le-fi kevodo, the same way he's pattur from prika u-teina from loading and unloading he's also pattur from hashavat aveidah. But the Rambam says here too that lifnim mishurat hadin a person should should be makhzir et ha-aveidah, he should return the aveidah even though it's eino le-fi kevodo. And in Hilkhot Rotze'ach he quotes this din by prika u-teina.

זה הכלל כל שאילו הייתה שלו היה טוען ופורק הרי זה חייב לטעון ולפרוק בשל חבירו.

If the person if it were his own load, if he would roll his sleeves up and and attend to it, he'd load it, he'd unload it, then he has to help someone else out also.

ואם היה חסיד ועושה לפנים משורת הדין אפילו היה הנשיא הגדול וראה בהמת חבירו רובצת תחת משאה של תבן או קנים וכיוצא בהן פורק וטוען עמו.

So and here too in each of these cases the the Rambam quotes the din of or the hanhagah of lifnim mishurat hadin. What's noteworthy the In each of these cases is that in each case the Rambam says one who goes or wants to go בדרך הטוב והישר. The Rambam says, let's say in Halacha Zayin, he simply should have written

אף על פי שהיא שלו הרוצה לעשות לפנים משורת הדין מחזיר אבידה לשכר שהיא תיתן סימנה.

Similarly in Halacha Yud Zayin, one who's עושה לפנים משורת הדין is מחזיר אבידה בכל מקום. In each of the three, in both cases in Gezeila v'Aveida, the Rambam makes a point of saying that he הולך בדרך הטוב והישר. So lichora, what the p'shat in the Rambam is as follows: The Rambam is saying that the hanhaga of Lifnim Mishuras HaDin by other mitzvos comes from applying the middos chasidus of V'halachta BiDrachav to that mitzvah. When you bring the middos chasidus of V'halachta BiDrachav, when you bring that to bear on mitzvas hashavas aveida, so that's what generates the Lifnim Mishuras HaDin of hashavas aveida. When you bring to bear the the middos chasidus of V'halachta BiDrachav in the mitzvah Prika Ut'ina, that's what what generates the Lifnim Mishuras HaDin by Prika Ut'ina. And or in other words, when when the Rambam said here in Halacha Hei in Hilchos De'os, זה לפנים משורת הדין, the Rambam, the words זה לפנים משורת הדין mean not only that this is the Lifnim Mishuras HaDin form of V'halachta BiDrachav, this is the source of Lifnim Mishuras HaDin everywhere in Kol HaTorah Kulah. When you encounter Lifnim Mishuras HaDin, this is it. This is it. It's bringing to bear the the middos chasidus form of V'halachta BiDrachav on on the other mitzvos. זה לפנים משורת הדין, the Rambam's saying globally, not not that this is Lifnim Mishuras HaDin of of V'halachta BiDrachav; that he says at the beginning of the halacha,

מי שמדקדק על עצמו ביותר ויתרחק מדעות בינוניות מעט לצד זה ולצד זה נקרא חסיד.

So chasidus, middos chasidus always means the that something which is which is extra, which is which is not required, which is Lifnim Mishuras HaDin. When he says זה לפנים משורת הדין, he means this is the source of Lifnim Mishuras HaDin by hashavas aveida, so hagam that that it's yours, but if you bring to bear the middah, you you apply the V'halachta BiDrachav, the middos chasidus of V'halachta BiDrachav to hashavas aveida, so that it says that the person should be machzir aveida even l'achar yei'ush. It says that he should be מחזיר האבידה בכל מקום even if he's a זקן ואינו לפי כבודו. But here the there is a question as follows, Reb Elchanan, a couple of questions. But the question lichora is as follows: If if the p'shat is that that one is again bringing V'halachta BiDrachav on hashavas aveida, on prika ut'ina, so then why not say that hagam that mitzad hashavas aveida you're patur, but mitzad the V'halachta BiDrachav you should be chayav? And yet the Rambam says no, it's only the it's only the middos chasidus of V'halachta BiDrachav that that requires you to go beyond the hashavas aveida. So lichora the p'shat is like this: If you take a look here in here on page two in Shemonah Perakim, so the Rambam in the previous paragraph has been critiquing those who torture themselves, that they lead an ascetic lifestyle. So the Rambam says maybe they will defend themselves ואם יאמרו אלו אשר הידמו לו So if they'll say in defense of themselves שהם אמנם יעשו מה שיעשו מהטריח גופותיהם ומהפסק הנאותיהם that they engage again in this very onerous ascetic lifestyle

על דרך ההרגל לכוחות הגוף וכדי שיהיו נוטים אל הקצה האחד מעט

that they're just, no, they're looking to again take a little bit of an extra precaution in terms of those character flaws to which we're susceptible, hinei zeh taut, Rambam says, kmo sheniva'er. And here's the explanation:

וזה שהתורה אמנם אסרה מה שאסרה וציוותה מה שציוותה מזאת הסיבה.

The overwhelming majority of Mitzvos Hakadosh Baruch Hu designed to mold our character, to instill the midat beinonit.

ורצוני לומר כדי שנתרחק מן הקצה האחד יותר צד ההרגל.

If anything, the Torah again pushes us a little bit off-center. Rambam says

שהאיסור המאכלות האסורות כולם ואיסור הביאות האסורות והאזהרה מן הקדשה וחיוב כתובה וקידושין,

all this again is to prevent our going towards the hedonistic end of the spectrum. וכן מה שבא בתורה, and six lines from the end of this excerpt, כל מה שבא בתורה מנתינת המעשרות, you have to tithe,

ולקט ושכחה ופאה ופרט ועוללות על מתנות עניים ובדין השמיטה והיובל והצדקה די מחסורו,

and giving tzedaka, אמנם זה כולו קרוב לפזרנות. The Torah is moving us away from the extreme of stinginess, of tight-fistedness. ובזאת הבחינה בחון רוב המצוות, analyze most Mitzvos, ותמצאן כולן מרגילות כוחות הנפש. You'll see how Mitzvos are designed again to train us. Now

כמו שנאסרו הנקמה וגאולת הדם באמרו לא תיקום ולא תיטור עזוב תעזוב הקם תקים כדי שיחלש כוח הקינאה והכעס.

So the mitzvah of prika ut'ina, Rambam says, is there to instill the correct character trait. vechein hashev teshivem and hashavat aveida כדי שתסור תכונת העין הרעה, and the mitzvah of hashavat aveida Hakadosh Baruch Hu commanded and designed that we shouldn't be stingy. So kumt ois, that the mitzvah, be it hashavat aveida or prika ut'ina, the shuras hadin of that mitzvah is coordinated with the ikar hadin of vehalachta bidrachav. וההולך בדרך הטובה והישרה הרוצה ללכת בדרך הטובה והישרה. So when he then applies to these Mitzvos which are designed to train and mold our character, when you apply the midat chasidut, that's what generates the lifnim meshuras hadin in kol hatorah kullah. And when Rambam says זהו לפנים משורת הדין, he doesn't mean zehu again, the phrase is too sweeping a phrase. It's not vezehu means not only in this context, this is lifnim meshuras hadin in every context, it all stems from this. Where did Rambam get this idea from? So if you take a look, the Eder, where is it? Yeah, take a look here on page 2, the Gemara in Berakhot. lifnim meshuras hadin, the mesoras hashas is metzayen only perhaps a handful of times in Shas. It doesn't It doesn't appear that many times. So the Gemara in Berachos has it also.

אמר רבא הא מילתא אמריתה אנא ואיתמר משמיה דרבי זירא כוותי.

I said it, and then I heard the same thing said in the name of Rav Zeira. שלשה שאכלו כאחת, three people sit down to a meal of bread together, so they're chayavim in zimmun. אחד מפסיק לשנים ואין שנים מפסיקין לאחד. So if two of them are ready to bench, so then the third has to interrupt his meal to answer the mezuman, but if one wants to bench, so the two don't have to interrupt to bench b'mezuman. V'lo, so what happens? He just has to wait until another one finishes.

ולא והא רב פפא אפסק ליה לאבא מר בריה אילו לחד?

But Rav Pappa did it. Rav Pappa was one of two who were not finished eating, and yet they did interrupt their eating to bench b'mezuman to accommodate the third. Answers the Gemara, שאני רב פפא דלפנים משורת הדין הוא דעבד. So what mitzvah was Rav Pappa being mehader in here with this lifnim mishuras hadin? Meila, in the Gemara in Bava Metzia, you could have said it's a different level of hashavas aveida. It's a different level of prika u-te'ina. This isn't the hiddur in Birkas Hamazon, it's not the zimmun will happen anyway, right? The zimmun will happen instead of the zimmun, the zimmun would have happened in 10 minutes from now when the other two finished eating, and instead it's going to happen now. That's not a hiddur in zimmun. So what's the lifnim mishuras hadin? The lifnim mishuras hadin is certainly in the middos. It's not a lifnim mishuras hadin in Birkas Hamazon and Birkas HaZimmun here. Meila in hashavas aveida you could have thought that's the pshat. You didn't necessarily need the Rambam's havana that the lifnim mishuras hadin is always, always stems from ve-halachta bi-drachav. But here it's clear that it does. So at the very least, this at least in one instance where the Gemara has, it's muchach that the lifnim mishuras hadin, it's not, it's not simply inherent in that mitzvah that there's another level, it's rather bringing to bear ve-halachta bi-drachav in a different context. Now, the other, and this, I don't know, this is a little speculative, but on the pasuk in Va'eschanan, you're all familiar, here on page 3, פרק ו' פסוק י"ח, ועשית הישר והטוב בעיני ה'. So Rashi says הישר והטוב זו פשרה לפנים משורת הדין. Ramban identifies what Rashi says as a medrash Chazal.

ולרבותינו בזה מדרש יפה. אמרו זו פשרה ולפנים משורת הדין.

So the mefarshim all point out that we don't have this Chazal. But it was a Chazal that the Ramban had and clearly this kind of comment is the kind of comment that Rashi is also quoting from Chazal. It's not a Rashi comment, it's a Rashi quoting Chazal comment. Assuming that the Ramban had this Chazal also, so then what the Ramban says is meforash, that's how the Ramban understood this maamar Chazal, ועשית הישר והטוב, again, yashar ve-tov refers to the ve-halachta bi-drachav,

מצווים אנו ללכת בדרכים אלו הבינונים והם הדרכים הטובים והישרים.

So ועשית הישר והטוב, and Chazal darshan זו לפנים משורת הדין, meaning by being mekayem the mitzvah ve-halachta bi-drachav according to the middos chasidus, that's what generates the lifnim mishuras hadin. And that's what the Rambam says when he says זהו לפנים משורת הדין, he means this is the source for lifnim mishuras hadin by hashavas aveida. When you go to see lifnim mishuras hadin by hashavas aveida, it comes from here. It means that the person is being more mehader in molding his middos, in being able to let go of money. And when you're going to come across lifnim mishuras hadin by prika u-te'ina again, it comes from here. And that's why the Rambam prefaced in each of these cases, ההולך בדרך הטוב והישר, הרוצה ללכת בדרך הטוב והישר, the person wants to be mehader in ve-halachta bi-drachav, so then that will generate a lifnim mishuras hadin here in the context of hashavas aveida, in the context of prika u-te'ina. of prikah u-teinah. Did the Gemara or the Rambam ever use that pasuk lifnim mishurat hadin when it's bein adam la'makom? Like eating ma'achalot asurot, the Rambam talks about here. So would you expect to find it in those areas also? Based on the masechtot hashas be'kiut, you don't. You don't. I think he has five or six Gemaras sach ha-kol. One is this Gemara in Berachot, two of them in the two Gemaras in Bava Metzia that are here, then there's the Gemara in Bava Kamma, which is actually the same as the Gemara in Bava Metzia where the Gemara darshans from

והודעת להם את הדרך ילכו בה ואת המעשה אשר יעשון

that hamaaseh asher yaasun is lifnim mishurat hadin, and then I think the only other Gemara he has is a Gemara in Ketubot talking about where a person, even though there wasn't a tenai and a mechilah is really valid, if a person will offer to return to the seller because the seller had certain things in mind that didn't materialize. So all the instances in the Gemara, they're all those are the instances which you have in the Gemara. So I think that's what זהו לפנים משורת הדין means. There's no reason why it wouldn't be in bein adam la'makom also. No, there isn't. Ein hachi nami, it would fit there also because since it's the person's middos, it could be there as well. Ein hachi nami, I wasn't saying it, fortunately it is this way, just it is that way. It would be just as appropriate to find it in ma'achalot asurot lifnim mishurat hadin in ma'achalot asurot because as the Rambam sets it up, that's one of the reasons for the issur of ma'achalot asurot is to also fit within Hilchos De'os. Nachon, yes, yes, nachon. Maybe just, I don't want to be ma'arich too much, but very quickly, just in Gezela V'Aveda 11:7 when the Rambam introduces lifnim mishurat hadin, he says הרוצה ללכת בדרך הטוב והישר, it's the second line from the top here in page two, הרוצה ללכת בדרך הטוב והישר ועושה לפנים משורת הדין. So he describes it as aspirational. If you want to, you want to go lifnim mishurat hadin, this is what you should do. In Halacha 11:17 and in Rotzeach, he describes it as a person's middah. ההולך בדרך הטוב והישר, so then he'll be machzir hashavat aveida in every place. And similarly in Rotzeach v'Shemirat Nefesh, אם היה חסיד ועושה לפנים משורת הדין. So in the first case the Rambam says you want to do lifnim mishurat hadin here, wonderful, gevalt, go for it. In the other two cases, the Rambam says if you consistently do so, if you habitually do so, so maybe the pshat is as follows. Again, both in the second Halacha in Gezela V'Aveda as well as in Rotzeach v'Shemirat Nefesh, the Rambam's dealing with cases of זקן ואינו לפי כבודו. First legabei hashavat aveida, then legabei prikah u-teinah. So maybe the pshat is like this. By זקן ואינו לפי כבודו, so maybe there's a downside to the lifnim mishurat hadin. Maybe he's being, he's demeaning himself. The whole point is that he's a chakham or zaken and זקן ואינו לפי כבודו. So maybe he's being mitbazeh, maybe he's demeaning himself to go lifnim mishurat hadin. So says the Rambam, so ein hachi nami on a one-time basis, so I don't know, so maybe it is. Says the Rambam, no, but if the person consistently, if he consistently does that, so then that's his middah. So then it would be similar to the Rambam Hilchos Shabbos when he quotes the Gemara at the beginning of Ha'ish Mekadesh as follows:

אף על פי שהיה אדם חשוב ביותר ואין דרכו ליקח דברים מן השוק ולא להתעסק במלאכת הבית חייב לעשות דברים שהן לצורך השבת בגופו שזהו כבודו.

So the Rav says that shezehu kevodo, the Kuntres Chanoch L'na'ar quotes, the Rav says that shezehu kevodo means זהו כבודו של אדם, meaning that this isn't a stira. to his kavod because zehu kevodo to be osek in hachanos hashabbos. So maybe k'ein zeh the Rambam says when you come to זקן ואינו לפי כבודו, if this is a person who consistently wants to to do lifnim mishurat hadin so then he's not being mevazeh. Then then this is this is his kavod and and ma she'ein ken if it's just le'ahayehu there's no question of of of the person's kavod, so a person it's a rotzeh, it can be aspirational that he wants to be lifnim mishurat hadin. Doesn't have to be consistent with with his derech. This speaks about kvod shabbos, right? That makes sense, kvod shabbos? Yes, I think I think maybe that's the way the Baal HaTanya understands it. I think I think that he says she'zehu kevodo means kvod shabbos. Yeah yeah I'm I'm trying to remember whether whether he had a hechrach to this understanding or not, but but yeah I think the Baal HaTanya reads it reads it that way. Okay. Very okay maybe okay so we'll do like this. I don't want to be ma'arich so so we'll just one more point here and there. In perek aleph again in hilchos de'os if you go back to page one so so the Rambam identified the middah beinonis as being yesharim and tovim and metzuveem anu at the end of halacha hey

ללכת בדרכים האלו הבינונים והם הדרכים הטובים והישרים שנאמר והלכת בדרכיו.

And then he tells us in halacha zayin which is on page six, if you take a look on on page six in halacha zayin perek aleph halacha zayin the Rambam says שהדרך הבינונית שאנו חייבים ללכת בה is derech Hashem. So the Rambam has an equation between vehalachta bidrachav, darkei Hashem is the derech beinonis and those are tovim veyesharim, right? A equals B equals C. Vehalachta bidrachav darkei Hashem equal drachim tovim veyesharim and beinonis. Where where does the Rambam get that darkei Hashem are tovim veyesharim? So so maybe as follows. In terms of yesharim on page three the pasuk in Hoshea

מי חכם ויבן אלה נבון וידעם כי ישרים דרכי השם וצדיקים ילכו בם ופושעים יכשלו בם.

So the navi describes, defines the darkei Hashem as as yesharim. What about tovim? So tovim is a little bit more subtle, but as follows. The Rambam in the next source you have there in chelek aleph in the Moreh explains that Moshe Rabbeinu asked Hakadosh Baruch Hu הודיעני נא את דרכיך. He wants to know the darkei Hashem, הודיעני נא את דרכיך. And Hakadosh Baruch Hu consents. And Hakadosh Baruch Hu says to him, how does Hakadosh Baruch Hu consent? He says, אני אעביר כל טובי על פניך. So אני אעביר כל טובי על פניך is Hakadosh Baruch Hu's affirmative response to Moshe Rabbeinu's request of הודיעני נא את דרכיך. How so? So if you let's just read a little bit here. נענה על המבוקש הראשון line two here on the

חלק א פרק נד, נענה על המבוקש הראשון והוא הודיעני נא את דרכיך ונאמר לו אני אעביר כל טובי על פניך.

What does that mean? אמנם אמרו כל טובי towards the end of the third line, what does kol tuvi mean?

הוא רמז להראות אותה הנמצאות כולם הנאמר עליהם וירא אלקים את כל אשר עשה והנה טוב מאד, רצונו לומר בהראות אותם לו שישיג טבעם. וידע הנהגתו להם היכי וחילוקיהם והשראתם קצתם בקצת וידע הנהגתו להם היכי וכל פרט.

If then, so Hakadosh Baruch Hu says, I'll show you, I will teach you my derochim by letting you understand my world. How does Hakadosh Baruch Hu refer to his world? As kol tuvi. Kol tuvi, the Rambam correlates with the pasuk in Ma'aseh Bereishis of וירא אלקים את כל אשר עשה והנה טוב מאוד. So kol tuvi means you want to know my derochim? So my derochim are embedded in the tuv that I created. Yitachen that this is where the Rambam gets the identification and the definition of darchei Hashem as being tovim. Yashar is from the pasuk in Hoshea, כי ישרים דרכי השם. And here, הודיעני נא את דרכיך is, yeah, הודיעני נא את דרכיך, the derochim are embedded in kol tuvi. That's where the derochim are embedded. Okay, I don't want to be ma'arich, but the, just to hint at what we're not discussing, that the same way when the Rambam says זהו לפנים משורת הדין, what he means is that the kiyum of vehalachta bidrachav is the source, it reverberates throughout kol hatorah kullah. It reverberates elsewhere as lifnim mishurat hadin. When the Rambam says

כל אדם שדרך זו היא דרך החכמים וכל אדם שדעותיו דעות בינוניות נקרא חכם,

so what, because you mekayem one mitzvah, you're a chacham? So here too the Rambam is saying vehalachta bidrachav also is something that reverberates, and he means that he's a chacham in every context, not just for purposes of this mitzvah. But this is something which again, it reverberates throughout. Okay, that was already said, but you look at the other sources here, you'll see what we're alluding to. Okay, so thank you, maybe we'll daven Ma'ariv now, and thank you very much, everyone.