Lifnim Mishuras Hadin

Let's see the Gemara here on

דף כ"ד ע"ב. רב יהודה הוה שקיל ואזיל בתריה דרב שמואל

beshuka de'bei disa.

אמר ליה מצא כאן ארנקי מהו אמר ליה הרי אלו שלו. בא ישראל ונתן בה סימן מהו אמר ליה חייב להחזיר אמר ליה לפנים משורת הדין.

So if you found an aveidah bemakom sherov akum, so then you assume that there's yeiush ba'alim. So therefore if you found it after yeiush it belongs to the motzei aveidah. But then he turns around and tells him, but if a Yisrael comes and gives simanim you should return it anyway. So how do you reconcile those two? The first answer was the ikkar hadin and the second is lifnim mishurat hadin.

כי הא דאבוה דשמואל אשכח חמרי במדברא ואהדרינהו למריה לבתר תריסר ירחי שתא

lifnim mishurat hadin. Okay, good. Tosafot, lifnim mishurat hadin. מאשר יעשון נפקא לן לקמן בפרקין. The Gemara later on daf lamed from Shabbat's k'riat hatorah.

והודעת להם את הדרך אשר ילכו בה ואת המעשה אשר יעשון.

The Gemara darshans this is lifnim mishurat hadin.

תימא דלא מייתי קרא הכא כדמייתי לקמן בעובדא דרבי ישמעאל.

And later on daf lamed the Gemara says that Rabbi Yishmael was mekayem he engaged in prika ute'ina even though he was a זקן ואינו לפי כבודו because of lifnim mishurat hadin.

ובהגוזל קמא בעובדא דרבי חייא במרי דינא לשולחני ונמצא רע.

So Rabbi Chiya was an expert, a mumcheh in authenticating coins, whether they were... So the din is that if a mumcheh makes a mistake, so then he's patur. ואף על פי כן Rabbi Chiya made a mistake and he paid. And there too the Gemara says he did lifnim mishurat hadin, but the Gemara quotes a pasuk which our Gemara doesn't.

ולקמן בסוף פרק האומנין מייתי קרא אחרינא למען תלך בדרך טובים שהוא מדברי קבלה ושביק קרא דאשר יעשון שהוא מדברי תורה.

Veyeish lomar says Tosafot,

דלא מייתי קרא דאשר יעשון אלא במקום שאחרים חייבים והוא פטור.

Kegon bemarei dina דאחרים דלאו במומחא חייבים. Hashulchani who's not such a not such an expert, if he would make a mistake, so he would be chayav midin mazik to reimburse the one who had shown him the coin.

ורבי חייא דלא בעי מימלא פטור ולפנים משורת הדין שילם כמו אחרים. וכן בעובדא דרבי ישמעאל דזקן ואינו לפי כבודו היה ועשה לפנים משורת הדין כמו אחרים.

Acherim would have been chayav bit'ina and only Rabbi Yishmael was patur. Vezil hachi the Gemara and koteiv pasuk.

והכא בשמעתתין דאהדרינהו בתר תריסר ירחי שתא כולי עלמא פטורין לכך לא מייתי קרא הכא. ומכל מקום משום לפנים משורת הדין בעי ליה לאהדורי כיון שאינו מחסר ממונא.

So Tosafot says if everyone's patur, so then the Gemara won't quote a pasuk for the lifnim mishurat hadin. If it's just a particular if some are patur and some are chayav and the person who's patur is going lifnim mishurat hadin, so then the Gemara quotes a pasuk. In our Gemara these cases of hashavat aveidah everyone is patur from hashavat aveidah. The two other Gemaras Tosfos quoted later in daf lamed and the Gemara in Bava Kamma, there it was davka זקן ואינו לפי כבודו who was pattur. There it was davka Rav Chiya who was a big mumche in terms of authenticating coins who was pattur. So there the Gemara needs a pasuk. What's the sevara? So the pshat is as follows. It's not a chiddush that in mitzvos there are different levels on which one can be mekayem the mitzvah. It's not a chiddush that within mitzvos there's room to be mehader, that only so much is required but a person can and optimally should do more. But let's say משל למה הדבר דומה. Is it a midas chasidus for a Yisrael to say he's going to be nizaher in tumas kohanim? A Yisrael who would say he's not going to be mitamei to meisim. So he's pattur, okay, so it's obviously not mei'ikkar hadin, it's not even a din d'rabbanan. So is that a midas chasidus? So the simple pshat is it's not a midas chasidus. It's becholal not a cheftza of mitzvah for the Yisrael, so where's the midas chasidus to, if I'll be, I don't know, to wear a purple hat every day, it's not, I don't know if you like purple hats, but I don't know if it's a midas chasidus, it's becholal not a mitzvah. So where the Torah differentiated between a זקן ואינו לפי כבודו and others, so maybe it's becholal not a mitzvah for him, just as in the case of tumas kohanim. We don't think it's a midas chasidus for a Yisrael to be nizaher on tumas kohanim. It's becholal not a mitzvah. So maybe what the Torah is saying, the fact that someone else is chayav and you're pattur means it's not a mitzvah for you. So there's no midas chasidus to do something if it's becholal not a mitzvah. Mah she'ein kein where everyone is pattur, so then clearly everyone's chayav in hashavas aveida but you don't have to go ad kedei kach. You don't have to do it be'ir sherovah akum. So there you don't need a pasuk to tell you that there's an inyan of a midas chasidus because we know that mitzvos have levels and there's such a thing as going beyond what's required once the person is chayav in hashavas aveida. The only thing is the Torah said mei'ikkar hadin you only have to extend yourself so far for hashavas aveida. You don't have to return the aveida if it was be'ir sherovah akum. Okay, so it's a midas chasidus to do it. You don't need a pasuk, you don't need a gezeiras hakasuv. But if it's becholal not a mitzvah for you, so then maybe it's no more meaningful for זקן ואינו לפי כבודו to engage in hashavas aveida than it is for a Yisrael to be nizaher in tumas kohanim. So ka mashma lan, the pasuk says no. By tumas kohanim where it's clearly a function of kedushas kehuna, so then it takeh doesn't make any sense, it's not going to be a midas chasidus for a Yisrael to volunteer because the whole mitzvah is a function of kedushas kehuna. Mah she'ein kein over here where the Torah carved out the exception for the זקן ואינו לפי כבודו, so ka mashma lan no, that is, it is, he's chayav but with a pattur. He's chayav with a pattur, so then there's a midas chasidus. That lefi is the pshat in Tosfos's distinction.

והיינו שקולא היא שהשיב לו החוב ועשה לו הפסד גדול משום הכי לפנים משורת הדין אינו להפסיד.

That's even beyond lifnim mishuras hadin, לכך מעשה כבר למען תלך בדרך טובים. That you have to pay the workers who on the job caused you a hefsed, that even goes beyond lifnim mishuras hadin. So that one is only chayav to do מדברי קבלה למען תלך בדרך טובים. Okay. Take a look in the Rambam on these gemaras.

היה רוב העיר גויים אם מצא בכל מקום שהרבים מצויים שם הרי המציאה שלו ואפילו בא ישראל ונתן סימניה שהרי נתייאש ממנה כשנפלה מפני שהוא אומר גוי מצאה.

The probability is that the goy found it and he's not going to be m'kayem hashavas aveida, so the ba'al was misyayesh.

אף על פי שהיא שלו הרוצה לילך בדרך הטובה והישרה ועושה לפנים משורת הדין מחזיר את האבידה לישראל כשייתן את סימניה.

And then that even though there's no chiyuv of hashavas aveida, lifnim mishuras hadin one would return the aveida mi'tam lifnim mishuras hadin. Again in halacha 17:

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

So halacha 7 was about an ir she'rubo akum. Halacha 17 is about זקן ואינו לפי כבודו. In both cases the Rambam has the din of lifnim mishuras hadin. He doesn't say it exactly the same way, right? In halacha 7 it's הרוצה לילך בדרך הטובה והישרה. In halacha 17 it's

ההולך בדרך הטובה והישרה ועושה לפנים משורת הדין מחזיר את האבידה.

Right? You see the difference in the leshonos? Again halacha 7 is הרוצה לילך בדרך הטובה והישרה ועושה לפנים משורת הדין. He describes it as, right, being aspirational, right? הרוצה לילך בדרך הטובה והישרה, so he'll do lifnim mishuras hadin. Halacha 17 the Rambam describes not aspirational, no, but this is a, it's the case, it's factual:

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

It's a question why he, what that change in leshonos signifies. And then as the Ein Mishpat is metzayen, he also these dinim are both by hashavas aveida, then he has it also in Rotzeach u'Shmiras Nefesh by prika u'teina. Where is it there? Halacha 3, perek 13, halacha 3 and 4.

וכן אם היה זקן שאין דרכו לפרוק ולטעון הואיל ואינה לפי כבודו פטור.

And then in halacha 4 the Rambam says:

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

So here the lashon is like the second example in Gezeilah ve-Aveida, right? Not הרוצה ללכת בדרך הטוב והישר, but rather ואם היה חסיד ועשה לפנים משורת הדין. Similar to Yud Alef Zayin in Gezeilah ve-Aveida, right? Not not Yud Alef Zayin. So lechora as follows. When the Rambam writes in again, let's go back to Yud Alef Zayin for a moment in Gezeilah ve-Aveida bevasof. When the Rambam says

הרוצה ללכת בדרך הטוב והישר ועושה לפנים משורת הדין מחזיר את האבידה לישראל שיתן את סימניה.

So lechora what the Rambam means is as follows. In Hilchos Deios in פרק א הלכה ה, so the Rambam says מי שהוא מדקדק על עצמו ביותר. Someone who is a little bit more demanding from himself

ויתרחק מדעה בינונית מעט לצד זה או לצד זה נקרא חסיד.

So within the spectrum of all midos, there is one end of the spectrum that most people are more susceptible to. Most people are more susceptible to gaiva than they are to anava. Most people are more susceptible to stinginess than they are to being overly generous vechulu. So a chasid preemptively compensates for that natural weakness which we have and when he calibrates his action, so instead of, you know, if you depict the two extremes as zero and ten, so instead of being a five, he will be a four point five or a five point five as appropriate. Keitzad:

מי שיתרחק מגובה הלב עד הקצה האחרון ויהיה שפל רוח ביותר נקרא חסיד.

And then the Rambam has a phrase וזו היא מידת חסידות. We will come back to that phrase in a minute בלי נדר אם ירצה השם. And al derech zo, excuse me, ואם נתרחק עד האמצע בלבד, again if you have it rabotai, take a look, alef he and daled.

ואם נתרחק עד האמצע בלבד ויהיה ענו נקרא חכם וזו היא מדת חכמה.

And al derech zo she'ol kol hadeyos.

וחסידים הראשונים היו מטין דעות שלהן מדרך הממוצעת כנגד שני הקצוות. יש דעה שמטה אותה כנגד הקצה האחרון ויש דעה שמטה אותה כנגד הקצה הראשון.

Again to compensate for a natural tendency to stinginess so they'll push themselves to be a little bit extra generous etc. וזהו לפנים משורת הדין. What does it mean וזהו לפנים משורת הדין? I mean he already said that it's a midas chasidus so we know that a midas chasidus is something which isn't required and it's lifnim mishuras hadin. What is the Rambam adding with וזהו לפנים משורת הדין? Or he should have said והוא לפנים משורת הדין. So kemidumeh the Rambam here is saying a very big chiddush. What the Rambam here is saying the following. When you find for instance in Eilu Metzi'os by hashavas aveidah that someone is returning אבידה לפנים משורת הדין, the pshat is what's mechayevet is v'halachta bidrachav and when the Rambam says וזהו לפנים משורת הדין means wherever you find lifnim mishuras hadin it means that purely מצד הלכות השבת אבידה you're not mechuyav to return this aveidah. Purely מצד דיני פריקה וטעינה you're not mechuyav to engage in a prikah ute'inah. However mitzad hilchos deyos so a person who practices the midas chasidus in hilchos deyos so that's going to express itself in the context of hashavas aveidah. That's going to express itself in the context of prikah ute'inah. וזהו לפנים משורת הדין means not only

וזהו לפנים משורת הדין והלכת בדרכיו. וזהו לפנים משורת הדין

wherever you find lifnim mishuras hadin it's coming from here. That's what the phrase וזהו לפנים משורת הדין means. Not only this is the lifnim mishuras hadin of this mitzvah. He already said it and midas chasidus means that it's not required and if he wants to repeat it should be והוא לפנים משורת הדין. No, וזהו לפנים משורת הדין. Remember this, wherever you find lifnim mishuras hadin this is what it is. It means lifnim mishuras hadin means when you bring hilchos deyos to bear on hashavas aveidah. When you bring hilchos deyos to bear on prikah ute'inah so that's what it yields. And that's what the Rambam means now.

ומצווים אנו ללכת בדרכים אלו הבינונים והם הדרכים הטובים והישרים שנאמר והלכת בדרכיו.

So דרכי הקדוש ברוך הוא are described as tovim v'yesharim right? There's a mitzvah of v'halachta bidrachav. The Rambam describes דרכי הקדוש ברוך הוא as tovim v'yesharim. There are two ways of fulfilling that mitzvah of v'halachta bidrachav, the הדרכים הטובים והישרים, there's the ikar hadin and then there's the way the chasidim do it, right? The way the chasidim do it. So that's what the Rambam here is come back to Gezeilah v'Aveidah 11:16. הרוצה ללכת בדרך הטובה והישרה ועושה לפנים משורת הדין. So it's a chiddush he's saying it exactly here right? Remember what I told you in hilchos deyos right? That the source of lifnim mishuras hadin in every context is really when you bring hilchos deyos to bear on that mitzvah. So הרוצה ללכת בדרך הטוב והישר but not just me'ikar hadin but the one who wants to be ללכת בדרך הטוב והישר in the midas chasidus so then when you bring that to bear on halachos of hashavas aveidah so he's going to return this aveidah to the Yisrael even though he found it achar yei'ush. And that's the same halacha 17, the same point right? ההולך בדרך הטוב והישר ועושה לפנים משורת הדין. Again the same point right? If you bring to bear the halachos hilchos deyos and again the midas chasidus within hilchos deyos you bring that to bear on the mitzvah of hashavas aveidah so that's what gives you the lifnim mishuras hadin. And that's what the Rambam meant in hilchos deyos when he said וזהו לפנים משורת הדין everywhere. It's not just that this is a midas chasidus in the mitzvah of v'halachta bidrachav. No, when that will interact, when that will be brought to bear with other mitzvos it's going to yield it will yield lifnim mishuras hadin by hashavas aveidah and the same thing in rotzei'ach u'shmiras hanefesh if he was a chasid and עושה לפנים משורת הדין. And then chosid, what do you mean chosid? Chosid as defined in Hilchos De'os, so when you bring that to bear in Perek Tinyana, so then he'll, even though he's a זקן ואינו לפי כבודו, he's gonna do it. Now what what about the the difference in leshonos in in the Rambam? Why is it that in י"א הלכה ז' it's הרוצה לילך בדרך הטובה והישרה, so then he'll be machzir an aveida even le'achar yeiush if the Yisrael can give simanim. So it's הרוצה לילך בדרך הטובה והישרה. We're we're not checking his tzitzis here, he wants to do lifnim mishuras hadin. Let him do lifnim mishuras hadin, you know, we'd have to we'd have to apply to do a to do lifnim mishuras hadin in hashavas aveida. But then later in Halacha Yud Zayin, no, we we make shidduch inquiries here, ההולך בדרך הטובה והישרה ועושה לפנים משורת הדין, this is something that that characterizes his behavior, so then he'll do it here. So what what's the why the difference? So lichora is as follows. The Gemara has at the beginning of Ha'ish Mekadesh in the sugya of מצוה בו יותר משלוחו, מצוה בו יותר משלוחו, so the Gemara tells how the Amora'im implemented this in making hachanos for Shabbos. כי הא דרב ספרא מחרך רישא, Rava melach shibutah, shibutah is a fish, so Rava used to salt the fish. So they used to engage in these hachanos themselves. The Amora'im were were involved in in the hachanos for Shabbos. They didn't they didn't delegate everything, they they were involved themselves. But when the Rambam quotes this din in Perek Lamed of Hilchos Shabbos,

פרק ל' הלכה ו', אף על פי שיהיה אדם חשוב ביותר ואין דרכו ליקח דברים מן השוק,

he's an adam chashuv beyoser, so he doesn't he doesn't usually go shopping. ולא להתעסק במלאכה שבבית, he doesn't usually skin the fish or or whatever. חייב לעשות דברים שהם לצורך השבת בגופו שזהו כבודו. And then the Rambam gives the examples,

וחכמים הראשונים מהם מי שהיה מפצל העצים לבשל בהם ומהם מי שהיה מבשל ומולח בשר,

were the chop wood, they would split wood, מהם מי שהיה מבשל would cook, omoleach basar or salt, ogodel pesilos or twist the the wicks, omadlik neros, etc.

אף על פי שאין דרכו בכך וכל המרבה בדבר זה הרי זה משובח.

So the Rambam says that again back to the beginning of the halacha, חייב לעשות דברים שהם לצורך השבת בגופו שזהו כבודו. So I think the Kuntres Chanukah Megillah quotes from the Beis Halevi that the pshat, and others have had long pshat like this in the Rambam but lichora, that shezehu kevodo means not that the Rambam is saying that since it's kavod Shabbos, so therefore the person has to be moichel on kevodo, but adeiraba, it's shezehu kevodo, hagam that ein darko ordinarily, he doesn't go shopping and ordinarily he's not involved in melacha shebabayis, ordinarily it's lo lefi kevodo, but if it's for kavod Shabbos, then it is לכבודו של האדם. So it's not that we're it's not that we're being we're overriding his kavod in deference to kavod Shabbos, we're saying adeiraba, that that's כבודו של האדם החשוב ביותר that he should be doing something likhvod Shabbos. That's what the Rambam means shezehu kevodo. You hear that rabbosai, shezehu kevodo? So lichora lichora over here it's like this. A person wants to go lifnim mishuras hadin and return an aveida le'achar yeiush, gesundaheit, wonderful, no questions asked, no questions asked. Let's say you have a זקן ואינו לפי כבודו, you have some he's a big talmid chacham and and he's gonna go, he's gonna... go into some swamp to retrieve an aveidah for someone. So I would have thought that that's maybe maybe it's a bizayon haTorah what he's doing. So the answer is, but if you see that consistently he practices a middas chasidus, so then זהו כבודו של האדם. To do it just on a one-time basis, ein hachi nami, he's taka patur to do it. But if he does it on a consistent basis, so then zehu kvodo that he's so medakdek and so mehader in mitzvos. Zehu kvodo. So that's why the Rambam says here, here the medubar in halacha yud-zayin is eino lefi kevodo. So the Rambam says, not המבקש ללכת בדרך הטובה והישרה. To just do it on a one-time basis, could be that that's not appropriate. But if this is the person's consistent approach, this is what he always does, הולך בדרך הטובה והישרה, he's always extending and over-extending himself for people,

ועשה לפנים משורת הדין, מחזיר את האבדה בכל מקום אף על פי שאינו לפי כבודו,

because since that's his middah that he always goes lifnim mishuras hadin, so similar to what he says in hilchos Shabbos, no, that becomes kvodo. That's why in these two cases where he's patur because of eino lefi kevodo, the Rambam doesn't say הרוצה ללכת בדרך הטובה והישרה but it's someone who already previously has that mahalach. What does it do with the pasuk ve'asisa hayashar? You mean what do you mean the pasuk? You mean it's written in... looks kind of like a smachta from the pasuk. The Gemara has a smachta from the pasuk. Why does the Rambam quote R' Chiya Gemara? Again, R' Chiya is the shulchani case.

וכן המראה דינר לשולחני פרק י"ד מהלכות שכירות הלכה ה' ואמר לו יפה הוא ונמצא רע אם בשכר ראהו.

The shulchani again, he's the one who authenticates whether or not the coin is pure and is it what's in currency, in circulation.

ואמר לו יפה הוא ונמצא רע אם בשכר ראהו חייב לשלם אף על פי שהוא בקי.

v'im b'chinam ra'ahu, if he was a baki, he's patur. And the Rambam doesn't say but there's a middas chasidus that he should pay. You see that Sechirus yud-hey? So why not? It's the same... So the Gemara in Kaf-Daled, albeit again the Rambam's havanah that it's bringing v'halachta b'drachav to bear on the mitzvah of hashavas aveidah, it's a lifnim mishuras hadin in hashavas aveidah. Again, when you bring hilchos deos to bear. And in Rotzei'ach U-shemirat Nefesh it's again albeit it's in light of again bringing bringing Hilchot De'ot to bear on the mitzvah of pikuach nefesh it's a לפנים משורת הדין in pikuach nefesh. What what mitzvah is Rav Chiya לפנים משורת הדין? Rav Shmuel was mehader in hashavat aveidah. Shmuel was mehader and Rav Shmuel was mehader in pikuach nefesh. What what mitzvah was Rav Chiya mehader? בשתמשותא דמייא אף כוכי. Maybe maybe if you mazik someone you have to pay. Okay you have to pay min-din mazik. If you don't pay so then mistama you're over on lo tigzol for not paying what you're chayav to pay min-din mazik but but it's not a mitzvah. So what what's Rav Chiya being mehader? וכן אם דקדק החכם על עצמו in Yesodei HaTorah Hey Yud Aleph. So this is the din sham bar-seh. Kaf-heh zeh perek.

וכן אם דקדק החכם על עצמו והיה דבורו בנחת עם הבריות ודעתו מעורבת עמהם ומקבלם בסבר פנים יפות ונעלב מהם ואינו עולבן מכבד להם ואפילו למקילים לו ונושא ונותן באמונה ולא ירבה באכילת עמי הארץ וישיבתם ולא יראה תמיד אלא עוסק בתורה עטוף בציצית מוכתר בתפילין ועושה בכל מעשיו לפנים משורת הדין וכולו הרי זה קידוש השם.

The Rambam's pshat that the לפנים משורת הדין of Rav Chiya is the Rambam here in Yesodei HaTorah Hey Yud Aleph says that someone who's גדול בתורה מפורסם בחסידות is is required to hold himself to a higher standard. And if he doesn't so then he can be guilty of a chillul hashem. Yesh devarim acherim in the beginning of the halacha now if you have a take a look בריש ה י א in Yesodei HaTorah:

ויש דברים אחרים שהן בכלל חילול השם והוא שיעשה אדם גדול בתורה מפורסם בחסידות דברים שהבריות מרננות אחריו בשבילם ואף על פי שאינן עבירות הרי זה חילול השם. הכל

skipping the Rambam gives a few examples

הכל לפי גודל של חכם צריך שידקדק על עצמו ויעשה לפנים משורת הדין.

So this is what you call Rav Chiya. This is the Rav Chiya gemara that it's the other cases which are a לפנים משורת הדין in a particular mitzvah okay so that's a לפנים משורת הדין so the Rambam tells it to you in Gezeilah Va-aveidah tells it to you in Rotzei'ach U-shemirat Nefesh where that din appears. And again it's a לפנים משורת הדין which is really something that we should all we should all engage in. The Rav Chiya is not a לפנים משורת הדין in a gemara it's a לפנים משורת הדין in general in his bein adam lachaveiro. So where did the Rambam quote that? That's this Rambam here in Yesodei HaTorah that the chacham the גדול בתורה מפורסם בחסידות is יעשה לפנים משורת הדין. The Rambam says עושה בכל מעשיו לפנים משורת הדין. So what that's what Rav Chiya was mekayem. That's what that was the source of Rav Chiya's practice. So that doesn't belong in Hilchot Sechirut. The hashavat aveidah leachiyosh is a לפנים משורת הדין again agam it's it's because of the impact of Hilchot De'ot it's a לפנים משורת הדין in hashavat aveidah. והשבת אבידה פריקה וטעינה וזקן ואינו לפי כבודו again agam that that it's brought about because of the Hilchot De'ot bringing to bear on prikut u-te'ina is a לפנים משורת הדין in prikut u-te'ina. Rav Chiya was a לפנים משורת הדין of a חכם צריך שידקדק על עצמו ויעשה לפנים משורת הדין. Ein hachi nami the Rambam says it here in Yesodei HaTorah. And itachen again remember what we began and with this we'll conclude be'ezras Hashem but just come back to the Tosafos again for a minute here. So Tosafos says

תימה דלא מייתי קרא הכא כדמייתי לקמן בעובדא דרבי ישמעאל ובהגוזל קמא בעובדא דרבי חייא במארי דכיתנא ובדשולחני ונמצא רע.

So in this Gemara of Hashavas Aveida la'achayosh, the Gemara doesn't quote a pasuk for lifnim mishuras hadin. Doesn't quote v'ha'odasa. By Rebbe Yishmael which is the example זקן ואינו לפי כבודו so there we have a pasuk for lifnim mishuras hadin. And by Rebbe Chiya which was the shulchani case where he paid even though for someone who's a who's such a baki obviously he wasn't the poshea in in having made the wrong assessment and אף על פי כן he paid so there too the Gemara quoted the pasuk. So lichora according to the Rambam in each of these cases there's a chiddush to the lifnim mishuras hadin. Lifnim mishuras hadin ordinarily is is not a chiddush, it's it's what the Rambam says a person should aspire to. הרוצה לילך בדרך הטוב והישר. You you don't need a even derech asmachtah you don't you don't need to to highlight it's it's not it's not something mechudash. Of course that's what what a person should aspire to. הרוצה לילך בדרך הטוב והישר of course he does it. By זקן ואינו לפי כבודו so again there's a chiddush that I might have thought he davka shouldn't do it because maybe it's a חומרא דאתי לידי קולא because it's זקן ואינו לפי כבודו because maybe it's a bizayon. And by Rebbe Chiya it's bechlal it's not a lifnim mishuras hadin in any mitzvah. So what's what's the lifnim mishuras hadin? In those places where there's a chiddush that that it's that it's governed that it's that it's a candidate for lifnim mishuras hadin so there the Gemara quotes the המעשה שיעשה לפנים משורת הדין. By Hashavas Aveida there's no there's no chiddush, it's not it's not a novel application of lifnim mishuras hadin. By זקן ואינו לפי כבודו it taki is and that's why the Rambam stipulates it has to be a הולך בדרך הטוב והישר not הרוצה ללכת בדרך הטוב והישר. And by Rebbe Chiya it's also a chiddush because it's bechlal it's not even a hiddur b'mitzvah. It's just stama hiddur. No, but there too that it's a different chiddush, the chiddush of v'chol ma'aseh of חכם לפנים משורת הדין. Okay we'll stop there.