Pirkei Avos 5:20: Az Kanamer vs. Az Panim—When Courage Becomes Chutzpah

Transcript

This Torah class is brought to you by TorahAnytime.com. Perek chaf, Mishnah chaf. Yehuda ben Teima omer: הוי עז כנמר, וקל כנשר, רץ כצבי, וגיבור כארי, לעשות רצון אביך שבשמים. The first siman in Shulchan Aruch, the first siman in Shulchan Aruch, the mekor is the Mishnah in Perek hei. So it seems to be that there's a middah called az, az kanamer, which is good. Continues the Mishnah to say that you have to be careful with azus. The word az doesn't only mean strength; it could have also the connotation of azus. So the Mishnah continues, that's how the mefarshim learn the hemshech of the Mishnah: הוא היה אומר, עז פנים לגיהנם. You have to be careful. Azus could have a negative effect, and the person could be an az panim; he'll go to Gehenna. ובושת פנים לגן עדן. And then, interestingly, different than all other Mishnayos in Pirkei Avos, the Mishnah ends with a tefillah: יהי רצון מלפניך, ה' אלוקינו, שתבנה עירך במהרה בימינו, ותן חלקנו... Usually this is left for the end, at the end of a drasha, the end of a shiur. Emes, miti, ratzon sheyibaneh Beis Hamikdash, al zeh chazain. How did this Mishnah, in the middle of Pirkei Avos and Metzas Tefillah, all the mefarshim, the Rishonim, Acharonim, all deal with this she'eilah: what is this Mishnah? The first siman in Shulchan Aruch, good. We can learn from all the chiyus good middos, shain. The second part of the Mishnah is to be careful when you learn from the middos of ... chayah. There's ways how to do these middos ... adam, and then there's ways how to ... be like the chayah. You got to be careful that when you learn from the chayah, not to turn into the chayah. It's ashpanim l'Gehenim, which we soon will discuss. What does it mean, l'Gehenim? Why is particularly the ashpanim separated and muchan for Gehenim more than any other baal aveirah? But the tefillah at the end, it's perplexing. How did all of a sudden in the middle, ... sheyibaneh Beis HaMikdash? I'll give you a maaseh in the beginning. My Rebbe, Reb Shlomo Feivel Shustal, gave a shiur once. I asked him b'smedrash. All the other speakers spoke in English. My Rebbe said he doesn't say lectures, evel, he speaks only in Yiddish, all right? So he spoke in Yiddish. There was a big chelek of the people there that had no idea not one word he was talking about. And he was ... the Rishonim and Acharonim, ... And in the middle, he mentioned something about Bias HaMashiach. The people who were there, some of them had no idea what the shiur was about. They heard the word Bias HaMashiach, so they started, ah, yeah, omein, yesh... thinking that the drasha was over. They thought the drasha tzchkendikt. I remember Reb Shmuel Kamenetsky was sitting there next to me, and he looks at me and he goes, At least that much they got from the drasha, a tefillah. At least they got, Yehi ratzon sheyibaneh Beis HaMikdash bimheirah b'yameinu. Eich gut. The point is, it doesn't belong in the middle of a drasha, vinshin, Yehi ratzon sheyibaneh Beis HaMikdash. Beseichol keinu b'soresecha. How does it come into the Mishnah over here, in the middle of the Mishnayos? So in order to understand the mefarshim, the terutzim that are given to this question, I think we have to go back to see what is the essence of the Mishnah. Vos vil der Mishnah? What is the lesson that the Mishnah is coming to teach us? So obviously it has something to do with azus, because you see the next thing was azlei Gehinnom and boishes panim l'Gan Eden, and somehow that's connected to a tefillah.

And shebanit Beis Hamikdash. So what does it mean, az panim l'Gehenim? Why? A mensch tut an aveirah, he's l'Gehenim; it's only az panim. Why is this the middah that was chosen from all aveiros and middos that a person could do, az panim l'Gehenim, that this becomes the coined phrase in halacha, az panim l'Gehenim? What's under aveirahs nit? So I would say maybe pashut that the chiddush is it's not a baal aveirah. Az panim is a middah. So you would say, avada baal aveirah goes to Gehenim, that's obvious. A mitashlechte middah, oichet, he's miyuchad, he's mezuman for Gehenim, doch az panim, okay. Kamashmalan, the Mishnah, that even though it's not from the taryag mitzvos, so to speak, it's a middah. Af al pi kein, this middah is az panim l'Gehenim. But that's the question: why this middah more than any other middah? Vos iz az panim, der shlechte zach, the worst thing, that this is l'Gehenim and nothing else from all the pirkei avos? There were so many middos tovos v'ra'os that we spoke about till now, and none of them are this middah is l'Gehenim. So let's go into the reason why an az panim is l'Gehenim. So if you look at the Rishonim... The Meiri, the Raisham discusses that a person who is an az panim, there's not much hope for him. Why? He's not mevatel himself l'daas acherim, as a chutzpenyak. So all the mussar and all the lessons in life that could be taught to this person, he's not being mekabel them. He's an az panim. He's not a mizbatel, but he's a mevatel. That's how I always like to coin this Mishnah. It's either/or. Either you're a mizbatel or you're a mevatel. And the Mishnah says, I'm a mevatel. He doesn't listen to the chachamim, the baalei mussar, whoever is giving him tochachah. He doesn't learn from nobody. He's an az panim. Mimeila, he's miyuchad l'Gehenim. There's no hope for a guy like that. And therefore it's bedavka, this person is the az panim l'Gehenim more than any other middah. But the Meiri is mamshich, and he says another nekudah within his words. He starts with this and he continues, and also, the oid, the az panim hangs around the wrong chevra. Their mentshvos is, a boishes panim hangs around edely mentshen. The az panim hangs around, says the Meiri, likes the company of other azei panim. Bad chevra causes a person to go further and further away, and therefore l'Gehenim, the ultimate, says the Meiri. The oid, this az panim is going to hang around the wrong chevra. It's interesting. In Slabodka, ... from sefarim from talmidim of Slabodka. I don't remember exactly which one was saying this vort, but it's a meiredike vort. Chazal say that a person in Gan Eden is nichveh meichupaso shel chaveiro. Gets verbrent from the chuppah, from the simchah, from the chelek of Olam Haba of his friend. What does that mean? A person is nichveh. ... pshat, meiredik, could be it's from the Alter, that a person in Gan Eden starts to look and see what he could have achieved. קוק, he's my next-door neighbor, and look what he has. ... He's nichveh. Feels bad, guilt. Many of the sefarim talk about Gehenim being the guilt that one feels, what he could have accomplished and he didn't accomplish. Zogt the Chiddush from the Netziv. It's famous, I heard from my zeide many times, but I'm sure everybody knows this, that the Netziv, when he finished his hemek she'eilah, he made a seudah. And he said, You know what this seudah is about? I'll tell you. Az a chvil kumen in Himmel...

Vet men zogen, Ah, dehemek sheilah. You know what could have been? I'll tell you what could have been. My father wanted me actually to be a shoe salesman. Tzemach Shich. He said, Ah, I'll never be matzliach. You're not. And he was pushing him in a different direction. He says, Tell zachfar, if I would have became the shoe salesman, and I didn't become the Netziv, and I have nothing against shoe salesmen, rabosai, anybody who sells shoes, shoes, b'shem Shamayim, hagutte zach, hechmein kein zachnish. Aber der Netziv zogt, volt ich nish geworden der Netziv, volt men gekumen un gezogt tzem, a Berlin. Avu iz der emek sheilah? Where is the sefarim? The emek sheilah, the emek davar. Oy, de Busha vos volt geven. So now I'm making a seudah, Baruch Hashem, I could come to Shamayim and say, Here it is. Here's my emek sheilah. In Brisk zogt men a veltel, that by some people, it's the other way around. Wrote a certain sefer, Avu iz an in der shich. And they zogt men in Brisk, a deltalech gut. Al kol panim, this is nichveh mechupasi shel chaveirai, that they're going to come and say, You could have had this. Ah, dos is gut, ven a mensch hot boishes panim. A mensch, his neshama has a boishes panim, so he's embarrassed. Vos er hot gekent, and the other guy has it and he doesn't have it. But if he's an az panim, meh, meh. He bluffs himself. He doesn't. So he gets nichve michupasei shel chaveiro. So there's no eitzah to put him in Gan Eden and give him the onesh of not responding to his responsibilities that he could have been. So what do we do with a guy like that? ... So as an az panim, we have no choice but to give him a different route, ... in Gehenim. ... It's deep. You think an az panim, rabosai, is just that he behaves as an az panim. It's a lot deeper. It's in the shoresh of his neshama. An az panim is a certain neshama. It's a certain inner qualification of the ... that he's an az panim. We'll discuss it at great length in a few moments. And this az panim's ... neshama has no choice but to go through Gehenim. ... So he could have been an olam haba, and he could have had the nichve michupasei shel chaveiro. I saw from Rav Chaim Zaitchik, zichrono tzaddik livrachah, a wonderful pshat. Why is an az panim l'Gehenim? When a mensch tut an aveirah, a malach is created. Leiter aveirah, der malach. And der malach, zogn Chazal, is mekatrig on the person. If a person is a baish panim, so his mitatrik is also a baish panim. He's ashamed to come to us. Eifel kitrugim. Oyb er is a naz panim, so he's mekatrig a naz panim. He don't give up in court, you know. They had to deal with lawyers. I hope there's no lawyers here, I don't mean unsere lawyers, but you have it. See everyone's smiling. Zei deflekt alemel zogin, machloikes mit alem, aber nisht mit a baker. He never gives up. Azoi fil tzait, he has so much time to fight, so he never backs down. Let me tell you another secret, that if you're charged for the time, people also don't back down. I hope I'm not hurting any lawyers. Our good .... ... also ... Huh? You know, when a person fights to the end, they fight and they fight and they fight. If every penny, every moment is...

There's another few ratzos, we fight to the end. Zogt Chaim Zaitchik, the az panim, that's the mekatrig you're getting. He's also an az panim. So he doesn't let go. Es shteit in him until you get your ... ain't gonna back down. So ... az panim l'Gehenim. Either the pshat is, dalmentsh, the az panim, he can't be in Gan Eden kicking the nichvasim michupasai shel chaveiroi. Oder the pshat is, the mekatrig zecher an az panim, and he doesn't stop. I saw in Medrash Shmuel, though, an interesting deher. It says that the reason why the az panim l'Gehenim is because it's deeper than the azus panim. It's goes further than the azus panim. The azus panim is the pshat is that he will do other aveiros. The Gemara in Nedarim, daf chof, says, Kol adam hamisbayesh lo bimeheira chotei. A bayshan doesn't do aveiros. An az panim is a baal aveirah. When you see a person is a loud guy, he might have many skeletons in his closet. It's not just what he's yelling and screaming about. It's a Gemara. Dalmentsh, an eideler mentsh is more careful. He has less aveiros. U'meira, that az panim l'Gehenim, that's where he's going to end up. Chazal are telling us it starts with an az panim, but it's not going to stop over there. It will continue and continue. He's destined. Ligehed. So here, rabosai, we have from the Rishonim, Acharonim, Torah, why the az panim, more than any other aveirah, is ligehed. This pshat, that pshat, but it's all about the az panim, why he's more fitted in Gehenim, that we should say already he's a baal Gehenim, than to say he's a baal Gan Eden, right? Rabosai, let's talk a little bit more to understand the az panim. What's the expression, az panim? Why panim? It's an az. Mention some az, azus. Why does azus always come together with the word panim? Rabosai, let me give you, to understand who the az panim is. What makes a person an az panim? What gives him that title? So there's an interesting Gemara in Mesechtes Taanis Rabasi. The Gemara says that the az panim is either a ben niddah or a mamzer. Az panim, Reb Eliezer omer mamzer. Reb Yehoshua omer ben niddah. Reb Akiva omer mamzer u'ben haniddah. This is a beis, the halachos rishonos. Okay? What does the Gemara mean that it's a ben niddah? What, azus, ben niddah? And I'll tell you what the Gemara means, pshutai. Klal Yisrael is an embayshanim, rachmanim, gomlei chasadim. So all of a sudden we have something which is out of the norm. An ash panim tachbar. How could he be, how could it be that he's an az panim? An az panim is chayiv. A Yid is not an az panim. The Baishanim goyim l'chasadim. When the Torah says there's something wrong, there's something that went seriously wrong with this person, not stam in his hanhaga, but in his whole DNA. Genetically, he's not fun unzer. You know what the word mamzer stands for? The Gemara says, am zo. Am zo, mamzer. That's a Gemara. He's not made of the same material as the normal mensch. Am zo. I want to tell you a maiseh that Reb Shlomo Zalman Auerbach would say over, and it goes to the yesod of what it means to be an az panim. Reb Shlomo Zalman used to say over from Reb Baruch Tam that his daughter made a shidduch with a geviste family. They came to the house during the course of the engagement, and they're sitting and talking, and Reb Baruch Tam...

Something was bothering him terribly. So the mechuteneste turns around to the rebbetzin and says, Rebbetzin, what's wrong with your husband? Unhappy about the shidduch? He looks with such tzar viyogen on zayn ponim. Vos tut zikh? She says, No, chas v'shalom, it's not about the shidduch. Di vaste treger fun shtetl, the water carrier, he's sick. Armen kind. Lavor, tam kendst nisht oyshaltn. He can't take it. It bothers him, and he davens for him, and he's mamash b'tzaar of zayn shach. It's bothering him. So the mechuteneste said, Good, daven. Daven good. Aber veren krankt zu lib dem? To get sick? All right, all right. People get sick, and it happens. A few days later, Reb Tam broke the shidduch. And I'm gefregt, what happened? Az der mame ken azoi reden, that means there's something wrong in the genetics of the mishpachah. Something's wrong. Az der mame ken azoi reden un rachmanus it azazes, a eidelkeit. I say, take this to heart. Yidishe ducha. Try not to look at the bank accounts that it comes with. Try to see vi mir redt. If it lacks in the DNA, there's something wrong. And Reb Tam broke the shidduch because of this reason. What's the taich, tachte mamen? What's hatas mit the kind? And the Teretz is, Rachmanim, baishonim, gomlei chasadim, that Chazal tell us in Yevamos daf ayin, is from the genetics of Klal Yisrael, simanei Yisrael, vos meit simanei Yisrael. When the Teretz is, Reb Shlomo Zalman was learning up the pshat in the maiseh, loi teirgemara, siman means it's the DNA. That's what it means. Simanei Yisrael is not just... it's a good siman or the shashlechte siman. Sisim nemilsa hi. Say a siman what it is. What is this? And the Teretz is, oyb si felt in Rachmanim, baishonim, gomlei chasadim, klal Yisrael, there's something more. Un dos is der Gemara fun talmid Rabbasi, that it's ben nidah. There's something wrong here. And the Rishonim are masbir, you know why it's ben nidah? Veil der tate geven a baal meis panim, to live with a nidah. Dos is shein der azus in der tate, in his hanhagah. Mamzer means that... alef regen doch di kashya: what did the mamzer do wrong? How about the kashya? Deretz is, keinkes keinka, paisa. There's something wrong in the DNA. There's something wrong. It's not stam der tate, that epes opgeton. Dos a meiis panim ben meis panim. It's a meiis panim, the son of a meiis panim. That's what it means. It means that this genetic makeup of this person is... dos iz nisht unsere. Un dos is der pshat. Ah, he's muchan l'Gehenim. Why is he muchan l'Gehenim? When the Torah says, Kol Yisrael yesh lahem chelek l'olam haba. It's a problem, though, epic felt on the Yisrael. There's something wrong here, and now I'm going to explain to you a little bit more. Why did he do teshuvah? ... Manches a ... So, ... al cheit shechatanu lefanecha b'azos metzach. No? Isn't that one of the, huh? I missed something. Isn't that one of the al cheits? See here, Rabbei said, what am I addressing in this Mishnah? Why is the anshei singled out? ... And on the second part of the shailah is ... Zog mir, efsher kemin yafaricht. So if you look at the Yavetz, the Yavetz says, ... you could fix a ... V'halacha ... the Gemara in Horiyos tells us, mamzer talmid chacham is kodem l'kohen am ha'aretz. And even he's a kohen gadol. Yeah? How could a mamzer zayn a talmid chacham? The chasidim in any ofei? A mamzer can zayn a talmid chacham? ... I never understood. Yeah.

What's a Talmud chacham? A bezanas panim, vas is shlecht. What's so difficult? Ken gut lernen. Oh, those are not panim. So now what? And the teretz is, Rabosai, it's impossible. It's impossible. You can't be an az panim, because you're not a Talmud chacham. That's what it says here, no? Isn't that what it's saying here in the Gemara? When das is l'cheira, the yetzer is shtikel. That's what the yetzer is trying to bring out, that l'cheira he's a mamzer, he's a chanas panim, like the Gemara, kala Rabasi. So how is he a Talmud chacham? Zogt the yetzer, he's mochach. Az me ken nisparechten. You're able to heal the az panim that the guy was born with. The mamzer is an az panim. We just learned this. Un yet, er heilt zich op. How did he heal himself? And the teretz is, you see that it's something that you could do. You could heal this. Well, talk, give me a few minutes, we'll get to it, a paar minut. For Chofetz Chaim is mashma. And the truth is, it's really in this Gemara in Kallah Rabasi that it says clearly you can't do teshuva on being an az metzach, just like you can't fix being a mamzer. So I don't know how the yetzer missed the mefurasha Kallah Rabasi. But the Chofetz Chaim, hot azoi gepaskened. Let me tell you two ma'asim from the Chofetz Chaim that the Lev Eliyahu brings down. The first maaseh he brings, she'eino maaseh, that there was a guy in yeshiva that was not holding by much. Nishka lernen, nishka davenen, un ken... He probably didn't behave either. Came to the Chofetz Chaim, zecher tzaddik livrachah, he probably didn't behave either. So Rav Levinson, who was the mashgiach, the son-in-law, should we throw him out of yeshiva? So he said, Chofetz Chaim, no, we're not throwing him out of yeshiva. ... and he'll be okay. Be okay. Rav Elyashiv says he knew this guy, ... and he ended up being an adam gadol, a rav in Eretz Yisrael. ... Another maaseh brings the Leiv Eliyahu, that there was a bachur in yeshiva with a chavrusa zechina, was a ... and ... that they stayed by. ... Today nobody even knows what I'm talking about probably. People S and Teg, they eat it and they destroy it. It's a different type of S and Teg. People eat up their days with nothing. But S and Teg in Europe meant that they allotted certain days that you went to this person and that person, they would give you the food if you were in your yeshiva bachur. It was called S and Teg. That was the way they set up the dormitory and lunching of the yeshiva. It's called S and Teg. So the balabuste, maybe she was, she takke did ... or she wasn't clean. Whatever the real story was, it's not in the sefer, but I can imagine there was probably a good complaint. ... ... right? And the bachurim couldn't take it anymore. It was the cheapest thing, and that was what they used to get instead of getting a shtikel chicken. So one bachur tells his friend, Ich vil shein, he's going to take care of it. Efrekt the balabos, zogt mei balabos, Velche brache macht men af a potato? So he looks at, Du bist a yeshiva bachur, efrekt az a shayla? A potato is vakst fun the erd. Macht men a borei pri ha'adama. What's your big shayla? He says, By you it's vakst fun the erd, but when it's vaksen already from the ever, it's already coming out of our ears. So what bracha do you make on a potato? Nach alte litvishe ma'ases. I see the oilam enjoy, I'll tell you another one, okay? Mit a tzeltas, eina from the tag ma'ases. There's a lot of stories in Europe, like ... the bachurim was like an esen tag. The balabos, like nemen a gute feltel chicken. Today we don't even have those musagim. But that was a big portion in those days, a feltel chicken. For the bachurim, there were four of them, he gave one feltel for all four. It was a quarter for all four. The bachurim, they were starving. One bachur says, Evet shein, evet shein, a leydikendel der parsha. He's going to take care.

In the middle of an afternoon, he gets up. ... the bachur announces. The balabos cooked the fem. It's a sefer tzeints; it's a quarter to one. It's the badia sefer tzeints. Ba uns a sefer tafel fafir. Un, memeila, it's a quarter before, so memeila, in Yiddish it's four. Two and four, it's the same. Un, memeila, ... daven mincha. They say tag bachurim ... so I can imagine that the maiseh is that the bachur might have had a legitimate complaint. Aber the balabos is gekumen un gezogt, az the vaib is a gechepet; if she got insulted. The ... Chofetz Chaim ... Take all the belongings of this bachur from out of yeshiva. What are you doing? So I have eleven ... I don't understand. The guy who was doing nothing in yeshiva and ... him lost in yeshiva. Him, he's allowed to be in yeshiva. The guy who ... felt ... get rid of him, ... So the Chofetz Chaim ... but it states in the Mishnah. The Mishnah says clearly, az panim l'Gehenom. Mishnah says. Does it say that the az panim did any other aveiros that was ... him is Gehenom? The Medrash Shmuel already makes this diyuk. ... the talmid chacham ... he's sitting and learning. Abe vibal, di zenen az panim. There's no hope in L'Gehenim. Mashenkin, the other one, there's hope. Azey brengt a leiber Eliyahu from the Chofetz Chaim. Vos epes? Az es koylik of dem Yiddish. Az there is no hope for the aspanim. I mentioned aspanim. This is what it is. It's deep, rabosai. It's not just chitzayni; that's not something you could correct. Now let's go back to explain the lashon aspanim. Why is he called an aspanim? If you take a look at the Rav, the Rav says, you know why it's called an aspanim? All an aspanim zet men afn panim. It's nikar from panim. Take a look, you see it. It's interesting why. Why is that something you see? If you look at the ... it goes so deep, the aspanim. It's the shoresh haneshama of Klal Menshe, it's so deep. That is mamash the whole mahus of the ... is the azus. U'memeila mekarev zayn afn panim. Azoy zogt der ... from Mishnah here. And this, l'cheira, is what it means, that it's not just azus, the behavior. It's in the ... it goes back in the shoreshim, as ... aspanim. Und dos iz kegen the middos of Klal Yisroel, the rachmanus, the ... Something's wrong, which l'cheira ... chasidah. A maaseh, on one hand, Chazal tell us. The Klal Yisrael, Rachmanim bayshanim. So the teretz is, ben nidah. Obviously, there must be that he's a ben nidah. There's a problem, rabosai. Do you know that the Gemara says, Gemara in Beitzah, Yisrael azin mikol umos. You think it's easy? Did anyone ever try to sell something in a store to a Yidishe? It came fast. You need to take yourself courses on relaxation before you, you know, get involved with any... It's easy. They could get under your skin. I'm not saying; Chazal say. Chazal say, Yisrael azin... It's Gemara in Beitzah. Klal Yisrael is... they're not easy customers. So then what do you do with this Gemara? On one hand we say Rachmanim bayshanim. So what, that's Klal Yisrael bnei nidah? That's not the answer. You're right, you could have a guy who's uniquely a azus panim, all right. So then he's that az panim, the ben nidah. But Klal Yisrael, what do you do with the Gemara? So I found three terutzim, which I think each one is a meiredike yesod, must medaf uplearn. The first is a nefesh hachayim. The Nefesh HaChayim zogt, asidoh achilik...

It's a very, very big difference. Yisrael are azin heim. Oh yeah, dos, yeah. You notice it says az kanonim, not az panim kanonim. Yeah, az is good. Av az panim, dos is nisht gut. Doktor Chaim Volozhin, vos der chiluk? Inside, you gotta have a b'sanah mitzus, but from panim, klap ich chutz. Keep it inside, internally. Something bothers you, you don't have to announce it. Al tadaf visen that you're angry. Dos is az panim. Panim, good. So now we have a yesod, that it's not only the azus fun inerveinig, but if it's an azus that's already so strong that it comes out to the forefront, so to speak, afen panim. Have you ever an expression, a tayideshe panim. So everybody thinks it means that he has a big nose. No. Chas v'shalom. You know who used to say that? The Imach Shemo, used to try to bring out that the Yiddishe panim are tagaise noses. You know what Yiddishe panim daf oyskuken? Look at tzaddikim of the dor. You see what a Yiddishe panim. And my rebbe, every time I looked at him, the chein, the chein and the chaviv, anavah, it's written all over the face of Reb Moshe zatzal, shemezalmin tzaddikim. You see meiredike anavah. Dos meint a Yiddishe panim. And az panim is dem hepech. From the Yiddishe panim, it's a complete opposite. So that's one pshat. There's a second pshat, rabbeisai. What's the chiluk between az panim and the, azin, klal Yisrael, azin sheb'umos? Because az is a good middah, sometimes good, but you have to know when and where. Sometimes, the problem is, you have to know when and where to use azus. And he says, interesting, it's olam hafuch. The whole world is the exact opposite, olam hafuch. Where there's supposed to be azin, Torah and mitzvos, I don't want to start a fight, I don't want to make an issue, I don't want... When it comes to hegen a zachin, then it is. He says, Olam hafuch. ... The Mishnah says, ... לעשות רצונו כרצונך. Azus panim l'Gehenom, and it's nislases l'Tzinor vicha. If you look at the Rambam, the Rambam actually says that there's a mahalach on how to be an az panim. ... When and where. The Rambam says, why? I don't know why you're being an az panim. If you're an az panim, l'shem Shamayim, l'daas es ha'emes — it's the lashon of the Rambam in the peirush Mishnayos — that's called a good az panim. But if it's an az panim when it's not l'shem Shamayim, not l'daas es ha'emes, and yes, I'm getting the hint that we have to end, so I'll tell you what we'll do. See, ready? The time is flying. So I'll tell you what we'll do. I want to end a beisai with the end of the Mishnah, the bracha. Why do we have a tefillah, bracha, Sheyibaneh Beis HaMikdash? And like I told you, you think the drash is over. So that was my kavanah in the beginning. When I start talking about the Yiratzon, you'll know that the drash is over, and I'll try to steal a few seconds with that and stall, okay? Got it? Okay. Ready? Yiratzon sheyibaneh Beis HaMikdash bimheirah veyameinu. Okay, everybody start getting up. Give me a minute. The goyim learns that this Mishnah was supposed to be the end of Avos. The braisos came later, that really this is really the end of Avos, Yiratzon sheyibaneh Beis HaMikdash. The Tiferes Yisrael says, you know why we give this bracha? Because when are we going to have chutz? The Gemara says that when Mashiach comes, when the ikvesa d'Meshicha, one of the simanim will be chutz b'Yaski. Ah, so meileh we give a bracha, Yiratzon sheyibaneh Beis HaMikdash, az. So therefore we want to end with the bracha, because azus is the Yiratzon sheyibaneh Beis HaMikdash bimheirah veyameinu. You know, my uncle is a mechanech to give drash; instead of mechanech to give farkerts. Why does every drash end off? Zol zaychen zayn...

Why does every... So he says, The Gemara says, ... maybe... Other drashes are not that. They don't say ... So he's saying, even though I didn't ... you ... So this is really what he's saying. Once we mention the azaz sheb'metzach, that this is going to be one of the simanim of the ikvus d'Meshicha, mimeila we give the brachos, sheyibaneh Beis HaMikdash. Okay. I have to tell you the Chasam Sofer, and the rest of it, I guess we'll do a different time. The Chasam Sofer, the heilige Chasam Sofer says, You know what this Mishnah means? I'll tell you. This Mishnah is telling us not to be an az kanomer till Mashiach comes. He says, you know, every az has a ma'alah if it's done right, like we spoke. But when it's not done right, you're getting yourself into a lot of danger. One of the things that is mechaper on azus is the tzitz. We don't have the tzitz today. It says, Mechaper on azus metzach. Don't use it bizman hazeh, because we won't know how to use it properly. Azei zogt the Chasam Sofer, and that's why we say, ... because then we can go back to being an az kanomer. And I think he's saying a me'oredike vort: az panim l'Gehenom. You got to be careful, because if the az is not the proper az, it's really an az panim. You're putting yourself in a lot of danger, l'Gehenim. Meileh, yiratzon sheyibaneh Beis HaMikdash bimheirah b'yameinu. Until then, we can't use the azkarah. We can't do it. You're better off, and he brings Chazal, and I don't have the time now, rabosai, that sometimes it's better that a person should be a boishes panim and err on the side of boishes panim than to err on the side of az panim l'Gehenim. Hear the vort from ... You have two דרכים in front of you. You can be an az panim l'Gehenim, or you could be a boishes l'Gan Eden. Err on the side of boishes l'Gan Eden, and I'll tell you a maiseh and we can go. Maiseh: Zeide was sitting at a din Torah, and the name of some certain person came up. The olam was ripping that person to pieces, mamash. And my Zeide sat quiet. One of the political figures were ... mentioned, but politically always talked about. Didn't say a word. The other two dayanim, which I won't say their names, ... mentioned, turned to my Zeide and said, I see you're very quiet. What's bothering you about what we're talking about? I don't have—I have nothing to do with this. This is nishta meia gesheft. I forget it. The guy turns and says, But I don't understand this and that, don't you know? And this gadol said that ... The whole resume of why we have to rip this guy to pieces. My Zeide said, I'd rather be chas v'shalom nichshal. And ahavas chinam, than to be chas v'shalom, livshol in sinas chinam. I'd rather err on the side of ahavas chinam than to err on the side of sinas chinam. This is what the Chasam Sofer is saying. Shayachs, the kvetches, that it's all very good. Better err on the side of boishes l'gan Eden than to err on the side of, chas v'shalom. Maybe we'll finish the drasha, k'sheyevaneh Beis HaMikdash bimheirah b'yameinu. You've just experienced another Torah class brought to you by TorahAnytime.com.