End of Hil. Teshuva; Beg. Hil. Deos

הלכה זו בהלכות תשובה דבר ידוע וברור שאין אהבת הקדוש ברוך הוא נקשרת בלבו של אדם עד שישגה בה תמיד כראוי ויעזוב כל שבעולם חוץ ממנה כמו שציווה ואמר בכל לבבך ובכל נפשך אלא בדעה שידעה ועל פי הדעה על פי האהבה אם מעט מעט ואם הרבה הרבה.

The beginning of that halacha doesn't read so easily, dehainu if we were given half a sentence and told to finish the sentence. So if we were given a sentence that

דבר ידוע וברור שאין אהבת הקדוש ברוך הוא נקשרת בלבו של אדם עד שישגה בה תמיד כראוי ויעזוב כל שבעולם חוץ ממנה

so what would we have expected the end of the sentence to be? Ela, the contrast should be יקדיש עצמו כל כולו להשגת אהבת השם. Right? That should have been the end of the sentence, that's the contrast that the Rambam was setting up. Or if we would have been given the end of the sentence, davar barur blank ela bedaya sheyeda'eha, so we would have said

דבר ידוע וברור שאין אהבת הקדוש ברוך הוא נקשרת בלבו של אדם

ich veis

על ידי מעשים ועל ידי כל מיני תחבולות אלא בדעה שידעה.

So the Rambam sort of the contrast is somewhat of a non-sequitur. So yitachen as follows. The Rambam has in the very beginning of the Moreh, in Perek Bais, he says a chacham echad asked them a gevaldigue kasha. He asked him that nireh mipshat hakatuv when you learn Parshas Bereishis so it seems like ki hakavana harishona as it were Hakadosh Baruch Hu's original intention

שיהיה כשר בעלי חיים בלא שכל ובלא תבונה ולא יבדיל בין טוב לרע.

Vechasher himra and when Adam Harishon rebelled against Hakadosh Baruch Hu

הביא לו מורא זו השלמות העצומה המיוחדת לאדם והיא שתהיה לו כוח ההבחנה המצוי בנו שהוא נכבד מכל העניינים המצויים בנו ובמהותנו.

He says sounds like sechel was given להבחין בין טוב לרע was given to Adam Harishon only as a result of the cheit. How can that be? That's the shleimus ha'adam. That's the Rambam goes on to say that's the tzelem Elokim is a person's intellectual faculties and capacity. That's the tzelem Elokim and yet it sounds like והייתם כאלוקים יודעי טוב ורע that this comes only as a result of the cheit. A gevaldigue kasha that chacham echad asked him.

זו הייתה כוונת הקושיא ועניינה ואם כי לא הייתה בנוסח זה והט אוזנך לענייני תשובתנו ענה.

So listen carefully to our answer, Rambam says. Then he starts as follows.

אמרנו אתה המעיין בתחילת מחשבתך ורעיונך ומי שדימה שיבין ספר

kach says meaning the Torah shehayu.

שהוא הכשרת הראשונים והאחרונים בעבור עליו במקצת העתים הפנויים מן המשתה והתשמיש כמו שהוא עובר על אחד מספרי קורות הזמן או על אחד השירים, אחד השירים. תן דעתך והתבונן כי אין הדבר כפי שחשבת בעיון ראשון אלא כפי שיתבאר לאחר התבוננות בדברים הללו.

And so seemingly before the Rambam begins the answer, he begins with Divrei Mussar. Divrei Mussar. He says a person is medameh, a person hallucinates, he imagines himself that he can understand Torah in his spare time, the time when he's פנוי מן המשתה והתשמיש when he's not busy catering to all his physical desires, so he thinks that the way ich veis, the way you can read ספר אחד מספרי קורות הזמן or achad hashirim, he says, so a person's not going to understand. He says and then he proceeds to give his answer to this question, that the sechel אשר השפיע השם לאדם which is represents a person's potential perfection, ועליו נאמר בצלם אלקים and he goes on to discuss the difference between tov ve-ra and emmet ve-sheker. So what's it's a little funny, it's in the middle of so he throws in this Divrei Mussar at the beginning of his answer. What does he want there? Doesn't sound like when he quoted the kasha from the maksheh, it doesn't sound like sounded like the maksheh, here the translation is adam milumad, I think another translation's chacham echad, he refers to him with derech eretz. And then boom after quoting the kasha the Rambam. So yitachen what the Rambam is saying is like this. Well before we try that, what is the answer that the Rambam gives to the question? Leaving the Divrei Mussar aside, what's the answer he gives to the question? So the Rambam says there's a difference between emmet ve-sheker and tov ve-ra. Emmet ve-sheker is if you talk about ich veis, say scientific truths, so you talk about emmet ve-sheker, talk about emmet ve-sheker. You talk about what shape the earth revolving around the sun, what type of shape that that traces, so it's emmet o sheker. It's emmet o sheker. Let's say you look at ich veis a work of art, so that's not emmet ve-sheker, it's tov ve-ra. If you like it it's tov, if you don't like it it's ra. Emmet ve-sheker is in devarim muskalim. Devarim muskalim in muskalot. Tov ve-ra is more in devarim gashmiim. Devarim gashmiim, but emmet ve-sheker is in devarim muskalim. And ein hachi nami, Adam Ha-Rishon takeh the sense of tov ve-ra takeh Adam Ha-Rishon didn't have beforehand, but that wasn't a chisaron, aderaba, that was part of his shlemut, that Adam Ha-Rishon was he was holding by muskalot, so he wasn't holding by by tov ve-ra which is again tov ve-ra is sort of ich veis and sometimes it's an aesthetic sense, sometimes but it's a sense of of reacting basically to devarim gashmiim. And Adam HaRishon originally was holding by maskalos, he was holding by emes v'sheker. He wasn't holding by tov v'ra. As a result of the cheit, as a result of the cheit, suddenly he was holding by devarim gashmiim. So then ותפקחנה עיני שניהם וידעו כי עירומים הם, but when he was holding by maskalos, he had no, he had no chush for devarim gashmiim. He didn't have enough of a, he was too, too above it. He was too elevated that to have a chush for these things. That's what the Rambam, that's what he answers. Okay, let's come back to the divrei musar. Oh, the divrei musar. So again, without contextualizing them, contextualizing them within the perek, so the pashtus is the divrei musar which the Rambam is alluding to here in this halacha is that it's clear that what emerges from our halacha, again the apparent non-sequitur or or gap, disconnect within the sentence in the Rambam, so the pshat is like this. In order for a person to cultivate yediya, daas, it has to be that that's the only thing, the only thing to which he's devoted. A person who's whose pursuit of daas is when he's panuy from devarim gashmiim, so it's not pshat that he's spending X hours on his pursuit of daas instead of X plus 10. The pshat is that even during those X hours he's impaired, because the pursuit of the daas of the deiah sheyeida'ehu has to be a a single-minded pursuit. And and that there is a, there's no gap here. It is a contrast. The deiah sheyeida'ehu requires again a bechol drachecha. The deiah sheyeida'ehu requires the ויסר כל שבעולם חוץ ממנו. And that's what the Rambam says, that's the musar he gives here, which says a person can't pursue chochmah, Torah, yediya, can't pursue that in spare time from his pursuit of inyanim gashmiim. That that can't happen. And and that's the the simple pshat here in in this sentence here. And that's why lechora in context, it's not stam that the Rambam's implying that this adam melumad, I don't know if he's implying necessarily this adam melumad didn't understand pshat because he was too megushamdig. I don't know, lav davka. But it's sort of a prelude to what the Rambam's about to say, that it was part of the shleimus of Adam HaRishon that he was only holding by maskalos initially and didn't have any sense for tov v'ra because the sense for tov v'ra almost by definition means a certain involvement in in the gashmius sheba'olam. Right, almost as if the the, right, the higher madreiga, right, there are things that that we know are, ich veis, are are just... That a person can be very opposed to wasting his time on them. But it's almost as if the higher madrega is, when a person's on a madrega, that these things don't even exist in his world. So it's not pshat that ich veiss that that that a person if he doesn't read the newspaper every day because it's all דברים של מה בכך at best and and even worse than that. No, but but that's already, he's holding by rav, which is a gevaldige madrega. But the higher madrega mistama of of of a gadol-digge madrega is that bikhlayl it doesn't doesn't exist in his world. He's above that. That's what the Rambam is saying. Again, the mussar here is is the hakdama to the answer. Again, whether it's an implied critique of of who this adam melumad was, veiss ich nisht. But the mussar is the hakdama to the teretz. Aderaba, aderaba, it was שלמותו של אדם הראשון that he was holding only only by the muskalos. Al kol panim, lichora, that's the what's implicit here in in this line, in these lines in the Rambam is that

אם אין אהבת הקדוש ברוך הוא נקשרת בלבבו של אדם אלא בדעה שידעהו,

so that has to mean not just not just in terms of quantitatively to free time. No, but it has to mean that that's the only ultimately the only the only value that exists for him. And then the contrast takeh is יעזוב כל שבעולם חוץ ממנו. Earlier in Hilchos Yesodei ha-Torah,

פרק ה הלכה ז, ומנין שאפילו במקום סכנת נפשות אין עוברין על אחת משלוש עבירות אלו גילוי עריות ושפיכות דמים ועבודה זרה שנאמר ואהבת את ה' אלהיך בכל לבבך ובכל נפשך ובכל מאדך ואפילו הוא נוטל את נפשך.

So the pasuk Ve-ahavta Chazal darshan is also the makor for those those issurim which are yehareg ve-al ya'avor. So בכל לבבך ובכל נפשך is

יעזוב כל שבעולם חוץ ממנו כמו שציווה ואמר בכל לבבך ובכל נפשך.

And בכל לבבך ובכל נפשך is yehareg ve-al ya'avor. So clearly, the simple pshat is that at the root the pasuk is saying one thing. At the root the pasuk is saying שמע ישראל ה' אלהינו ה' אחד, yichud Hashem. Yichud Hashem not only in the sense that Hashem is one and not anything other than that rachmana litzlan, but yichud Hashem in the sense of ein od milvado that there is nothing other than Hashem and therefore by definition there's nothing of worth, there's nothing of value, there's nothing enduring, there's nothing other than Hashem. That then translates heyos she-hadavar. But Hashem echad in terms of that's all there is. That's all there is in terms of metzius. That's all there is is Hashem echad. So then mimaila, that translates into that a person's response to that, what we should strive, that our response to that should be בכל לבבך ובכל נפשך ובכל מאדך because there isn't, there isn't anything else for לבו נפשו ומאודו של אדם to be focused on. Which is why if Kiddush Hashem necessitates it, so then בכל לבבו ובכל נפשו ובכל מאודו says that a person has to give his life because there is nothing else, there is nothing else in life. So it's not peshat that well, I'm 80% for this, I'm 20% for this, so how can you ask me to give my life? No, the same way Hashem echad, there is nothing else. And that's why in terms of how to live one's life, the goal is to be able to work towards the goal of יעזוב כל שבעולם חוץ ממנו. So too, that's also means that a person has to be ready to forfeit his life for Kiddush Hashem.

על פי הדעה על פי האהבה אם מעט מעט ואם הרבה הרבה.

So I think we discussed this last week that lekhora this formulation of the Rambam of על פי הדעה תהיה האהבה again is l'shitaso in the definition that the Rambam gave of ahavas Hashem. And then we contrasted that with with Ramchal's havana. Rambam concludes

לפיכך צריך האדם ליחד עצמו להבין ולהשכיל בחכמות ותבונות המודיעים לו את קונו כפי כח שיש באדם להבין ולהשיג כמו שבארנו בהלכות יסודי התורה.

So this is one of the most radical and and least accepted positions of the Rambam. If you go back to Yesodei Hatorah, so in perek beis, the end of halacha beis, so after the Rambam, I think we've we've looked at it already, after the Rambam has his היכי הדרך לאהבתו ויראתו, so then the Rambam says

ולפי הדברים האלו אני מבאר כללים גדולים ממעשה רבון העולמים כדי שיהיו פתח למבין לאהוב את השם כמו שאמרו חכמים בענין אהבה שמתוך כך אתה מכיר מי שאמר והיה העולם.

So the Rambam is quoting a Sifrei on that pasuk. The Sifrei which darshans the juxtaposition of והיו הדברים האלה אשר אנכי מצוך היום על לבבך to ואהבת את ה' אלהיך and the Sifrei says איני יודע באיזה צד אוהבהו. How does a person come l'yedei ahavas Hashem? So it's from והיו הדברים האלה אשר אנכי מצוך היום על לבבך. So the peshat in the Sifrei, the the peshat in the Sifrei is the Sifrei is saying that Talmud Torah is the way to ahavas Hashem. That's clearly the peshat in the Sifrei unless mande'palei. Now the Rambam quotes this Sifrei, right? He quotes this Sifrei in beis beis. And then then the Rambam proceeds in the next three perakim and so some of what he talks about here is the rest of perek beis is more let's say I don't know more metaphysics. But perek gimel and perek daled is the Rambam gives a crash course in science and he introduces this with a Sifrei of v'hayu hadvarim ha'eileh. So if the Rambam wouldn't have quoted the Sifrei and the Rambam would have said מה רבו ומה גדלו מעשיך ה can inspire ahavas Hashem. That wouldn't be that wouldn't be radical. If the Rambam would have quoted this Sifrei and said that's why I'm writing Mishneh Torah keep going and and you'll know. But the Rambam quotes the Sifrei and then he goes ahead and he gives you his crash course among other things in science. So it seems quite clear, again, others were very upset with the Rambam about this, there was a reason why there was a tremendous controversy. The Rambam, the Rambam keshela'atzmo held that all this was part of Talmud Torah. He held it was part of Talmud Torah and the truth is the Rambam himself held even more than that. If you take a look in the end of perek daled, what the Rambam has in

פרק ד הלכה יג: ענייני ארבעה פרקים אלו שבחמש מצוות האלו הם שחכמים הראשונים קראו אותן פרדס כמו שאמרו ארבעה נכנסו לפרדס ואף על פי שגדולי ישראל היו וחכמים גדולים היו לא כולם היה בהן כוח לידע ולהשיג כל הדברים על בוריין ואני אומר שאין ראוי לטייל בפרדס אלא מי שנתמלא כרסו לחם ובשר לחם ובשר זהו לידע ביאור האסור והמותר וכיוצא בהן משאר המצוות ואף על פי שדברים אלו דבר קטן קראו אותם חכמים שהרי אמרו חכמים דבר גדול מעשה מרכבה ודבר קטן הויות דאביי ורבא אף על פי כן ראויים הן להקדימן שהן מיישבין דעתו של אדם תחילה.

So the Rambam quotes the Gemara, it's a Gemara in Sukkah, a Gemara in Bava Basra, that the שמונים תלמידים שהיו לו להלל הזקן, the gadol shebechulan was Yonasan ben Uziel, katan shebechulan was רבן יוחנן בן זכאי. And the Gemara says רבן יוחנן בן זכאי knew everything, everything under the sun, above the sun, everything. And among other things the Gemara says he knew davar gadol and davar katan. And the Gemara says what's davar gadol? Maaseh Bereishis, Maaseh Merkavah. And davar katan is הויות דאביי ורבא. Rashi there says that all the Abayes later, Abaye veRava, so all that were devarim berurim earlier bimot hatannaim venishtakechu. Okay. So רבן יוחנן בן זכאי had a clarity in everything that the later Amoraim had to struggle with. Okay. So what's davar gadol, what's davar katan? So first of all, what does it mean when we talk about Maaseh Bereishis, Maaseh Merkavah? That's A. Second of all, what does davar gadol and davar katan mean? So the Rambam says two things and again, the combination of which is very radical. Either one without the other would be okay. First of all, it's quite clear from the Rambam that davar gadol and davar katan doesn't just mean in terms of complexity, but it means in terms of a hierarchy, it means in terms of a ranking within Talmud Torah, right? אף על פי שדברים אלו דבר קטן קראו אותם, but you should begin with it anyway. So that's A. Okay, that keshela'atzmo also would have been okay, wouldn't have been radical. But then the Rambam also says, again in terms of his definition of what Maaseh Merkavah is, so unlike what the Chachmei HaKabbalah say, that it refers to the sodos of Kabbalah, Maaseh Bereishis refers to the sodos of Kabbalah in Maaseh Bereishis and Maaseh Merkavah refers to the sodos of Kabbalah in Maaseh Merkavah. So the Rambam says no, the Rambam understands that Maaseh Merkavah again refers to the type of philosophy that he's been talking about here earlier in Yesodei HaTorah. So then if you take those two things together, so then that combination is a very, very... so the Kesef Mishneh quotes the Radbaz. The Kesef Mishneh quotes is it the Radbaz or the Ran? Yeah, he quotes the Ran, excuse me. הרמב"ם כתב מה שרצה והלוואי שלא נכתב, that's what the Ran says about it. But that's what the Rambam is alluding to here in the end of Hilchos Teshuvah, that

לפיכך צריך האדם ליחד עצמו להבין ולהשכיל בחכמות ובתבונות המודיעין לו את קונו כמו שביארנו בהלכות יסודי התורה,

he's referring to those inyanim as he understands them, as he defines them in the first four perakim of Yesodei HaTorah. Okay, maybe we'll begin a little bit in the few minutes here in Hilchos Deios. Okay, maybe we'll begin a little bit in the next few minutes here in Hilchos Deos.

דעות הרבה יש לכל אחד ואחד מבני אדם וזו משונה מזו ורחוקה ממנה ביותר. יש אדם שהוא בעל חמה כועס תמיד ויש אדם שדעתו מיושבת עליו אינו כועס כלל ואם כועס יכעס כעס מעט בכמה שנים. ויש אדם שהוא גבה לב ביותר ויש שהוא שפל רוח עד מאוד. ויש שהוא בעל תאוה לא תשבע נפשו מהלוך בתאותו ויש שהוא טהור גוף ביותר לא יתאוה אפילו דברים מעטים שהגוף צריך להם ויש בעל נפש רחבה לא תשבע נפשו מכל ממון העולם כענין שנאמר אוהב כסף לא ישבע כסף ויש מקצר שדיו אפילו דבר מעט שלא יספיק לו ולא ירדוף להשיג כל צורכו

etcetera.

ויש בין כל דעה ודעה הרחוקה ממנה בקצה האחר דעה בינונית זו רחוקה מזו. שני הקצוות הלכה ג' הרחוקות זו מזו שבכל דעה ודעה אינן דרך טובה ואין ראוי לו לאדם ללכת בהן ולא ללמדן לעצמו. הדרך הישרה הלכה ד' היא מדה בינונית שבכל דעה ודעה מכל דעות שיש לאדם.

And where do you see Chazal talking about this? So the Rambam quotes, it's a Gemara in different places, Mo'ed Katan elsewhere as well. I'm sorry, right here in halacha daled, sorry.

לפיכך צוו חכמים הראשונים שיהא אדם שם דעותיו תמיד ומשער אותן ומכוין אותן בדרך האמצעית כדי שיהא שלם.

Right, Chazal darshen

ושם דרך אראנו בישע אלקים אל תקרי ושם אלא ושם.

So Rashi or Meyuchas LeRashi there says that what it means is that a person should be mechashiv שכר עבירה כנגד הפסדה ושכר מצוה כנגד הפסדה. That's what it means, that's what it means to make a shuma. Nothing to do with the Rambam's whole construct here. And the Rambam kedarko, so the Rambam says no, sham de'osav means again to evaluate, doesn't mean to evaluate again sechar mitzvah, hefsed mitzvah keneged sechar aveira, hefsed aveira but means to evaluate everything that he does that it should be with a mida beinonit. Very first two examples when the Rambam says דעות הרבה יש לכל אחד ואחד מבני אדם. The first one he gives is ka'as, the second one he gives is gova lev. It's almost as if the Rambam wants to make sure that you don't miss the stira, the stira that all the meforshei HaRambam tirchu with in case after a few lines you get a little sloppy. So maybe if the examples had come later we would have missed them. So no, he waves a red flag here. He says I'm giving you examples of de'os then I'm going to tell you you have to follow mida beinonit. So the first one I'm telling you is that one extreme is ka'as and the other extreme is sort of just so unflappable that doesn't really react. And the next one is gova lev and shiflus. And then the Rambam פרק ב' הלכה ג' says

שיש דעות שאסור לו לאדם לנהוג בהן בבינונית אלא יתרחק עד הקצה האחר והוא גובה לב

and then a few lines later in the halacha

וכן הכעס דעה רעה היא עד מאוד וראוי לאדם שיתרחק ממנה הקצה האחר.

Okay, so that b'li neder we'll have to see about. I don't think we're going to talk about that today and I don't know, maybe we'll see a little bit about it. But I don't know, I guess you could say lehachas. Okay. When the Rambam describes the דעות הרבה יש לכל אחד ואחד, so רב יעקב משה חרל"פ has a very, very profound he'ara here. He says that some people that's so quick to get... get a rise out of them. They don't respond. And then gives all the examples. And the Rambam doesn't describe that anyone's in the middle. He says in the middle is where everyone's supposed to be, but he doesn't describe anyone who's like that. So Yaakov Moshe Charlap says the Rambam is telling you that no one's born on the middle. No one's born on the middle. Everyone has a tikkun hamiddos. Some of us are on this side of the middle, some of us are on the other side of the middle, but everyone has, everyone has a tikkun hamiddos. Remarkable, remarkable he'arah. The Rambam says in halacha vav. Right? In halacha hei, the Rambam identifies the derech habeinoni with דרכי הקדוש ברוך הוא and says that the chiyuv to again go in the derech habeinonus is מצות עשה והלכת בדרכיו because he understands, he defines דרכי הקדוש ברוך הוא as dracham habeinonim. And then he says at the end of halacha vav,

על דרך זו קראו הנביאים לאל בכל אותן הכינוין ארך אפים ורב חסד צדיק וישר תמים גבור וחזק וכיוצא בהן להודיע שאלו דרכים טובים וישרים הם וחייב אדם להנהיג עצמו בהן ולהדמות כפי כוחו.

That it's this which which accounts for all the descriptions that we have of Hakadosh Baruch Hu. That any description we have of Hakadosh Baruch Hu is to tell us that this is a derech habeinoni that a person has to pursue. So a little bit of a tzarich iyun. Tzarich iyun, a little bit of a tzarich iyun. Lemaiseh at the end of the day, the nevi'im don't and lachora can't, right, give us an exhaustive list of de'os of middos and in describing Hakadosh Baruch Hu to cover every area of life in which we're supposed to be mikayem vehalachta bidrachav. Explain. For instance, at the end of halacha aleph, so the Rambam talks about, in the middle of halacha aleph,

יש בעל תאוה לא תשבע נפשו מהלוך בתאותו ויש שהוא טהור גוף ביותר לא יתאוה אפילו לדברים מעטים שהגוף צריך בהם.

And what's the derech habeinonus in terms of that? Rambam tells us in halacha daled is

לא יתאוה אלא לדברים שהגוף צריך להם ואי אפשר לחיות בזולתן כענין שנאמר צדיק אוכל לשובע נפשו.

So we don't have any to'ar, any description of Hakadosh Baruch Hu which tells us about that because by definition you can't. It's how a person is supposed to balance his physicality. And so there is there is no description in the Sifrei Nevuah of Hakadosh Baruch Hu, obviously you can't have a description of Hakadosh Baruch Hu what he eats for breakfast obviously. So ela mai? Ela mai we don't need it. Why? Because once we're told that דרכי הקדוש ברוך הוא are the dracham habeinonim, so then we know that in every in every area of life, even those areas of life where with all our anthropomorphisms you can't even describe Hakadosh Baruch Hu, even in our physical areas of life, so we have to go in the derech habeinonus. We also have to identify and follow the derech habeinonim. Shehayo shehadavar kein, that it's not the case that either the yud-gimel middos or all the other descriptions in the sifrei nevuah can give us an exhaustive list, so at the end of the day we have to extrapolate, we have to apply, we have to say v'halachta bidrachav, the definition of drachav is that whatever a person does is supposed to be bederech habeinonis. So then what do you have to give so many examples for? Either way we have to, another major question bli neder will probably, probably touch upon next week is how does a person figure out what the derech habeinonus is? This is all fine and good in theory, but halamaise how does a person identify what's derech habeinonus? But be that as it may, eich shehu we do. And once we do, we do it even in areas where we don't have a description of Hakadosh Baruch Hu. So what exactly did the Rambam accomplish in sort of giving us a perspective on all the nevuah and all the references to Hakadosh Baruch Hu with different toarim? But lechora again, when all is said and done, we still have to, you still have to extrapolate, you still have to apply on our own. It's a shtikl tzaruch iyun. How does the Rambam know again? So the Rambam says by all deios there are extremes and then there's the middle, which is not a compromise but which is a blend, which is a balance, and that balance מצווים אנו ללכת בדרכים אלו הבינוניים שנאמר והלכת בדרכיו. So how does the Rambam know that the darchei Hashem are drachim beinonim? So in halacha zayin, the Rambam says

ולפי שהשמות האלו שנקרא בהן היוצר הן הדרך הבינונית שאנו חייבים ללכת בה נקראת זו דרך ה'. והיא שלמדה אברהם אבינו לבניו שנאמר כי ידעתיו למען אשר יצוה את בניו ואת ביתו אחריו ושמרו דרך ה' לעשות צדקה ומשפט.

So Rabbi Einstein in his sefer on Chumash says very well that the Gemara says in Sanhedrin that lechora tzedaka and mishpat are antithetical, that mishpat means strict din, tzedaka, charity, charitableness, so how can you do, how can a person simultaneously do tzedaka umishpat? I think the Gemara quotes the pasuk by David that David used to do צדקה ומשפט לכל עמו. So the Gemara says if he's doing tzedaka he's doing tzedaka, if he's doing mishpat he's doing mishpat. How is he doing צדקה ומשפט לכל עת simultaneously? So the Gemara says pshara. When you have a pshara as opposed to if you go to a din torah and you have pshara as opposed to din, so then that's tzedaka umishpat simultaneously. Oh, so then it comes out very good, ושמרו דרך ה' לעשות צדקה ומשפט simultaneously, that the derech Hashem is to find the balance, the middah habeinonis, the balance, the blend between these two extremes of tzedaka umishpat. So this pasuk then defines the derech Hashem as the derech habeinonis, and al pi zeh the Rambam goes back to the pasuk of v'halachta bidrachav and says that the drachav in that pasuk also means the drachim habeinonim, and hence that's how he says that the derech habeinoni is the mitzvah of v'halachta bidrachav. Okay, so we'll continue next time, maybe if you have a chance just to sort of get an overview of what we're discussing here in Hilchos Deios, it would be helpful to try to be familiar until the end of perek gimmel, and bli neder we'll continue next Thursday, and again beginning Sunday we're stopping, I'm not sure exactly for how long, for a little bit of chazarah and then to be followed by a bechinah.