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What does it mean that the din itself requires going lifnim mishuras hadin—beyond the letter of the law? The shiur develops the principle that for an adam gadol, especially a ben Torah (תורה), lifnim mishuras hadin is not optional piety but a halachic obligation: the responsibility to become a role model whose behavior inspires others to emulate him. This applies to speech, dress, middos, and every aspect of conduct.
The shiur opens with the Gemara (גמרא) in Bava Metzia that expounds the verses in Parshas Yisro instructing Moshe to teach the Jewish people. Rashi (רש"י) explains "v'es hama'aseh asher ya'asun" as "zu lifnim mishuras hadin"—going beyond the letter of the law. The fundamental question emerges: How can there be a "din" (law) to go lifnim mishuras hadin (beyond the law)? If the law entitles you to something, how can the law itself require you to forgo that entitlement? The Gemara relates that Rabbah bar Chana's workers were negligent and damaged his merchandise. He seized their garments as compensation. Rav ruled he must return the garments. When Rabbah bar Chana protested, "Is that the din?" Rav responded, "Yes, that is the din," citing the verse "lema'an teilech bederech tovim." Rashi explains this means going lifnim mishuras hadin is the halacha (הלכה). But this creates a paradox: what kind of din requires going beyond din?
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Parshas Yisro (Shemos)
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