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Why does Avos 5:11 consider someone slow to anger but slow to forgive superior to someone quick to anger but quick to forgive? The shiur distinguishes between behavioral mitzvos (where we restrain ourselves) and character mitzvos that require emulating divine traits like 'erech apayim.' True anger management means transforming our nature to willingly absorb others' pain, not just controlling our reactions.
This shiur presents a comprehensive examination of anger from a Torah (תורה) perspective, beginning with a practical question about anger in shidduchim (matchmaking) and developing into a sophisticated analysis of Jewish character development. Rabbi Zweig starts by analyzing Mishna 11 in the fifth chapter of Pirkei Avos, which discusses four character traits regarding anger and forgiveness. According to Rashi (רש"י)'s interpretation, a person who is easily angered but easily placated still suffers a net deficit because the harm of quick anger outweighs the benefit of easy forgiveness. Conversely, someone who is slow to anger but slow to forgive represents a net positive, as good character outweighs improper behavior. The shiur introduces a fundamental distinction from the Rambam (רמב"ם)'s Shemonah Perakim between mitzvos that regulate behavior (like kashrus laws) and those that require character development (like anger management). For behavioral mitzvos (chukim), the highest level is to desire the forbidden but refrain out of obedience to God. For character-based mitzvos (those reflecting divine attributes), the highest level is to transform one's nature to match God's character traits. Anger falls into the second category because God is described as 'erech apayim' (slow to anger), requiring us to emulate this divine attribute. The shiur outlines practical strategies for overcoming anger: first, recognizing that most anger directed at us isn't personal but reflects the other person's frustrations; second, viewing criticism as potentially deserved divine messages rather than personal attacks. However, these behavioral techniques don't yet constitute true character transformation. The highest level - true 'erech apayim' - involves willingly absorbing pain when someone hurts us, giving up our space for their emotional relief. This represents genuine character development beyond mere behavioral control. The analysis concludes by examining forgiveness as primarily a behavioral response rather than a character trait, explaining why Rashi views slow anger with slow forgiveness as superior to quick anger with quick forgiveness. The ultimate goal isn't just proper behavior but becoming the type of person who naturally embodies divine character traits.
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Pirkei Avos 5:11
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Why does Avos 5:16 include someone who neither gives nor wants others to give as a 'type of charitable giver'? The shiur reveals that even performing mitzvos with the wrong attitude—begrudging recipients or resenting their success—makes one wicked in God's eyes. This Rosh Hashanah lesson teaches that God judges us exactly as we judge others.
