Well, I apologize for the back and forth and the confusion about the timing of shiur today. It was all your fault, Meltzen. Oh, well. Let's be me'ayen a part of hilchos deos. ומי שמדקדק על עצמו ביותר ויתרחק ממידה בינונית מעט לצד זה או לצד זה נקרא חסיד. כיצד? מי שיתרחק מגובה הלב עד הקצה האחרון ויהיה שפל רוח ביותר נקרא חסיד, וזוהי מידת חסידות. ואם נתרחק עד האמצע בלבד ויהיה עניו נקרא חכם, וזוהי מידת חכמה. ועל דרך זו שאר כל הדעות. וחסידים הראשונים היו מטין דעות שלהם מדרך האמצעית כנגד שתי הקצוות. יש דעה שמטין אותה כנגד הקצה האחרון ויש דעה שמטין אותה כנגד הקצה הראשון, וזהו לפנים משורת הדין.
Okay, so what does it mean וזהו לפנים משורת הדין? That this is an instance of lifnim mishurat hadin. Lifnim mishurat hadin means to go beyond what's required, and this is an instance of lifnim mishurat hadin. Ve'itachen, and im kemedumeh there's a mashmaos here, ve'itachen that the Rambam means something much more than that. We mentioned yesterday the din in perek yud aleph of hilchos gezeila va'aveida, halacha zayin. Yud aleph zayin in gezeila va'aveida. הרואה אבידת גוים אם מצא במקום מן העיר שרוב מצויין שם ישראל חייב להחזיר.
He finds it in a Jewish neighborhood, so even though the city as a whole is the non-Jewish population certainly surpasses it, but he found it in a Jewish neighborhood. אבל מצא בסרטיא ופלטיה גדולה בבתי כנסיות ובבתי מדרשות שהגוים מצויין שם תמיד ובכל מקום שהרבים מצויין שם הרי המציאה שלו ואפילו בא ישראל ונתן סימניה שהרי נתייאש ממנה כשנפלה מפני שהוא אומר גוים מצאה.
Right, when a Yisrael loses something in a place where it's rov akum, so he assumes the odds are, he knows, the odds are that the one who's going to find the aveida's not going to be mekayem hashavat aveida, so he's misyaeish. So therefore when the Yisrael finds it, he finds it achar ye'ush, so when you find it achar ye'ush, it belongs to the motze aveida. אף על פי שהוא שלו, says the Rambam, והרוצה לילך בדרך הטוב והישר ועושה לפנים משורת הדין מחזיר את האבידה לישראל כשייתן את סימניה.
So the Rambam says it's lifnim mishurat hadin in such a situation to do hashavat aveida. It's certainly not a chiyuv, mei'ikar din a person is allowed to keep the wallet. But lifnim mishurat hadin he should return it. But when the Rambam introduces, he says והרוצה לילך בדרך הטוב והישר ועושה לפנים משורת הדין. So clearly ללכת בדרך הטוב והישר is the Rambam is referring us back to hilchos deos. But tov veyashar is the chiyuv. It's not, doesn't just... express the Lifnim Mishuras Hadin Hilchos Deios. So what's the Hemshech in the Rambam? That הרוצה ללכת בדרך הטוב והישר, that sounds like he wants to be Mahlich Otam Baderech. Mahlich Otam Baderech was not Lifnim Mishuras Hadin. The Ikkur Din of Mahlich Otam Baderech is a Chiyuv. ועשה לפנים משורת הדין. You hear the Kashya in the Rambam? So the Teirutz is as follows. The last Halacha in Hilchos Avadim: מותר לעבוד בעבד כנעני בפרך. ואף על פי שהדין כך מידת חסידות ודרכי החכמה שיהיה אדם רחמן ורודף צדק ולא יכביד עולו על עבדו.
The Rambam is Ma'arich. ואין האכזריות והעזות מצויה אלא. I skipped some lines. ואין האכזריות והעזות מצויה אלא בגויים הערלים. אבל זרעו של אברהם אבינו והם ישראל שהשפיע להם הקדוש ברוך הוא טובת התורה וציוום בחוקים ומשפטים צדיקים רחמנים הם על הכל. וכן במידותיו של הקדוש ברוך הוא שציוונו להידמות בהם הוא אומר ורחמיו על כל מעשיו.
So ultimately the Rambam says that for the Adam to treat the Eved K'naani with Rachmanus is a Chiyuv Mitzad V'halachta Bidrachav. טוב השם לכל ורחמיו על כל מעשיו. So it's a Chiyuv Mitzad V'halachta Bidrachav. So what does it mean that מותר לעבוד בעבד כנעני בפרך then? It's not really Muttar because Mitzad V'halachta Bidrachav ורחמיו על כל מעשיו, he's Chayav to be a Rachman. So the Pshat is as follows, and this is Mamash, Mamash an important Yesod of our Sugya. Let's maybe first come back to Gezeila V'aveida and try to explain it in that context, and then Hilchos Avadim. When you have an Aveida, so Halacha is Misyaches to that case on two different levels. There's one level on the Dinei Mamonos level. What's the Din of the Aveida in terms of Dinei Mamonos? So in terms of Dinei Mamonos, the Halacha is that if something is Oved and the Ba'al Misyayeish, so the Ba'alus is Paka on the Dinei Mamonos level, which is why Al Pi Din it belongs to the Motzeh Aveida. But there's a second level on which Halacha is Misyaches to this case also, which is Mitzad the person's Deios, not Mitzad the Dinei Mamonos Shebo, but Mitzad the Hilchos Deios Shebo. Mitzad the Hilchos Deios Shebo, so there the right thing to do is to return the object. When you plug Hilchos Deios into Eilu Metziyos, when you plug Hilchos Deios into the Dinim of Hashavas Aveida, so it's a Lifnim Mishuras Hadin to return the Aveida. It's a Lifnim Mishuras Hadin to return the Aveida because Lema'aseh in Dinei Mamonos, the Halacha is if something is Oved and the Ba'al Misyayeish before it comes to the hands of the Motzeh Aveida, so the Ba'alus was Paka and he's Zocheh in it. So Mitzad Dinei Mamonos it belongs to him 100%, no strings attached, it's Kasher Geld. But simultaneously on the level of Hilchos Deios, what's the right De'ah? The right De'ah is this poor guy lost his wallet, he lost his wallet, the right thing to be is not to be so opportunistic and hold on to it, the right thing to do is to return it. So that's why we asked how is it that Harotzeh, the Rambam writes הרוצה לעשות הטוב והישר. Which sounds like that what the person wants to do is to be mekayem vehalachta bidrachav. Vehalachta bidrachav is not all lifnim mishuras hadin, it's an element of vehalachta bidrachav which is lifnim mishuras hadin. So teretz is ein hachi nami. When the person is meishiv aveida, he's being mekayem, it's lifnim mishuras hadin in Hilchos Hashavas Aveida, but where exactly it is in terms of and maybe in terms of Hilchos De'os? Maybe it's mamash hadin? Maybe it's mamash mamash hadin? The same thing in Hilchos Avadim. Halacha defines the relationship between the adam and the eved on two levels. One, it defines the relationship between the adam and the eved on the level of what the kinyan avdus represents. What al pi din? What is kinyan avdus? What is kinyan issur, the kinyan haguf that an adam has in an eved kena'ani? What is that kinyan? What are the parameters of that kinyan? On that level, it's מותר לעבדו עבודת פרך בeved kena'ani. However, it also, the relationship also needs to be calibrated al pi Hilchos De'os on the level of Hilchos De'os. So מידת חסידות ודרכי חכמה שיהיה אדם רחמן ורודף צדק, טוב ה' לכל ורחמיו על כל מעשיו.
So that's the teretz. How does the Rambam say that on the one hand it's muttar, on the other hand it's a חיוב מצד והלכת בדרכיו? So he means no, it's muttar mitzad kinyan avdus, it's muttar on that first level, agam, halacha lema'aseh lema'aseh lema'aseh. Again, A, these two levels need to be distinguished just for amittah shel Torah. The difference between the two levels shouldn't be blurred just because in terms of the havana it's different. And second, a nafska mina. A nafska mina is if it's mitzad dinei mamonus, so then I'm mechuyav to give the aveida back. If it's not mitzad dinei mamonus, so beis din isn't kofeh me on vehalachta bidrachav. If I don't want to return the aveida, so then it's not, the original ba'al aveida can't come and take me to a din Torah based on Hilchos De'os. He can take me to a din Torah based on gezeilas aveida. He can't take me to a din Torah based on Hilchos De'os. Could be in light of all this that what the Rambam has in mind when he says זהו לפנים משורת הדין is that the mitzvah of vehalachta bidrachav, again, which not only has its own version of lifnim mishuras hadin, but the mitzvah of vehalachta bidrachav is the source of lifnim mishuras hadin in other mitzvos as well. And the זהו לפנים משורת הדין, maybe the teitch of that phrase is not only "this is an example of lifnim mishuras hadin," but זהו המצוה של והלכת בדרכיו, this is the basis for lifnim mishuras hadin that you can find in many other contexts. Whether in the other context it will be the lifnim mishuras hadin of vehalachta bidrachav or whether it will be the ikkar hadin of vehalachta bidrachav, but that's what in so many different contexts will define the lifnim mishuras hadin. So I'll give another example. So the Gemara says in Berachos in shlosha she'ochlu that if shlosha she'ochlu ke'echad, so chayavim lezamen. So what happens if two want to bench and one wants to continue eating? So he's mechuyav lehafsek and to answer the two so they can bench bezimmun. What happens if one wants to bench and two want to continue eating? So me'ikkar hadin he's not mechuyav. The Gemara tells a story where Rav Pappa, I think it was, who was mafsek. No, Rav Pappa did lifnim mishuras hadin. So again, what's the pshat? Pshat is the same thing. Mitzad Hilchos Zimmun, so אחד מפסיק לשנים אין שנים מפסיקין לאחד. Mitzad Hilchos De'os, again, whether it's the ikkar hadin of Hilchos De'os or whether it's the lifnim mishuras hadin of Hilchos De'os, but either way it's mitzad Hilchos De'os that ein hachi nami, mitzad Hilchos Zimmun the shnayim are not mechuyavim lehafsek. Mitzad Hilchos De'os avadai they should accommodate the echad. The echad has to go somewhere, he has an appointment, he's in a rush, avadai... avaday they should be accommodating him. Halacha Vav. כך למדו בפירוש מצוה זו מה הוא נקרא חנון אף אתה היה חנון מה הוא נקרא רחום אף אתה היה רחום מה הוא נקרא קדוש אף אתה היה קדוש.
I think what we commented already on the asymmetry here in the leshonos ha-Rambam. Why the Rambam says מה הוא נקרא חנון אף אתה היה חנון. It's not מה הוא נקרא חנון אף אתה תקרא חנון. It's not מה הוא חנון אף אתה היה חנון. But the Rambam has this disparity. Ha-Kadosh Baruch Hu is nikra channun but atah heyei channun. Ha-Kadosh Baruch Hu is nikra rachum, atah heyei rachum. And the answer is again that Ha-Kadosh Baruch Hu doesn't have midos. Ha-Kadosh Baruch Hu is echad. He doesn't have different qualities, he doesn't have different midos. We, when we ascribe midos Ha-Kadosh Baruch Hu, what we really mean by that is that Ha-Kadosh Baruch Hu acts in such a way that if a person were to act that way, we would describe that person as a rachum, a channun, an erech apayim, a kadosh. But not that Ha-Kadosh Baruch Hu has different midos. No, Ha-Kadosh Baruch Hu is echad. We, the way we perceive his actions, so we perceive them and we describe them and classify them in terms of midos. But Ha-Kadosh Baruch Hu himself is echad. He doesn't have different qualities, different attributes. ה' אלהינו ה' אחד. A person avaday does have midos. A person isn't echad. A person does have different qualities, different midos. A person who has different qualities, different midos, his chiyuv based on those descriptions of Ha-Kadosh Baruch Hu is to actually cultivate and develop that mida. And that's what it means, מה הוא נקרא חנון אף אתה היה חנון, מה הוא נקרא רחום אף אתה היה רחום.
Is every time we do a ma'aseh of rachmanus or a ma'aseh of chinnun then we're mekayem mitzvah of ve-halachta bi-drachav, or it's just that by the time we reach the end of our lives we have to do our best to... It's the mitzvah is mekuyam when the person develops the midos. So it means it's a process. It's not like netilas lulav that you can sort of distill it into one concrete ma'aseh. It's a process, because the mitzvah is lehidamos be-de'osav u-ve-ma'asav, the Rambam says in the next halacha. Okay, so we'll stop here for now, be-ezras Hashem we'll continue tomorrow.