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<p class=MsoNormal><font size=2 face=Arial><span lang=EN-GB style='font-size:
10.0pt;font-family:Arial'>R’ Moshe’s </span></font><font size=2
face=Arial><span style='font-size:10.0pt;font-family:Arial'>explains an
inconsistency in the RaMBaM Hilchos DeOs</span></font><font size=2 face=Arial><span
lang=EN-GB style='font-size:10.0pt;font-family:Arial'> at the conclusion of the
first part of his Teshuvah,</span></font><font size=2 face=Arial><span
style='font-size:10.0pt;font-family:Arial'> O”Ch 1:54.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face=Arial><span style='font-size:10.0pt;
font-family:Arial'>The following is an approximation of what R Moshe says and I
would be pleased to receive suggested amendments.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face=Arial><span style='font-size:10.0pt;
font-family:Arial'>He says:<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face=Arial><span style='font-size:10.0pt;
font-family:Arial'>This dichotomy is also found in the RaMBaM. In Hilchos DeOs
1:4 RaMBaM observes that one should only become angered over significant issues
to effectively prevent re-occurrences of such matters. At the same time in 2:3
RaMBaM prohibits anger in all circumstances as a terrible evil even where it is
justified.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face=Arial><span style='font-size:10.0pt;
font-family:Arial'>In my humble opinion the RaMBaM is only discussing matters
where anger is justified and appropriate. Nevertheless when the evil is not
obvious, one should first pursue other methods of protest before remonstrating
with anger, 2:3. But when faced with a wrong which is clear and obvious it is
vital that after evaluating that his anger will not on the whole, be
misinterpreted he must display anger otherwise people will misinterpret his
silence and believe that it is not necessary to protest, 1:4.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face=Arial><span style='font-size:10.0pt;
font-family:Arial'>This is the conclusion of this part of the discussion.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face=Arial><span style='font-size:10.0pt;
font-family:Arial'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=2 face=Arial><span style='font-size:10.0pt;
font-family:Arial'>Would someone help me understand this? Because this appears to
be a surprising reading of the RaMBaM who at first glance is proposing that in
some circumstances one should NEVER get angry. Could R’ Moshe understand
that this means NEVER get angry to correct that evil? But to prevent others
from concluding that this does not require a strong protest one MUST express
anger?<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face=Arial><span style='font-size:10.0pt;
font-family:Arial'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=2 face=Arial><span style='font-size:10.0pt;
font-family:Arial'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=2 face=Arial><span style='font-size:10.0pt;
font-family:Arial'>Here is the first part of the Teshuvah; again, the following
is an approximation of what R Moshe says and I would be pleased to receive
suggested amendments.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face=Arial><span style='font-size:10.0pt;
font-family:Arial'>.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face=Arial><span style='font-size:10.0pt;
font-family:Arial'>Rabbenu Gershon MeOr HaGolah explains the Gemara of TaAnis
4; “Any Torah Sage who is not as tough as iron is not a [true]
Sage”, in the following way. A Torah Sage must be unrelenting and not readily
appeased. This appears to contradict the Mishnah of Pikey Avos 5:11; a Chassid
is one who is difficult to anger and easy to appease.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face=Arial><span style='font-size:10.0pt;
font-family:Arial'>It appears to me that these are two distinct and separate
considerations. A Torah Sage who believes he is correct in matters of Din and
Halacha and is angry with those who do not heed his opinion and then relents
from his anger, will be misunderstood.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face=Arial><span style='font-size:10.0pt;
font-family:Arial'>Observers will say that in truth he erred in his Halachic
ruling and should not have been angry in the first place at those who disagreed
with him. However he does not have the fortitude to openly admit his Halachic
error. He is being duplicitous, hiding his incompetence behind a mask of false
honour and righteousness.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face=Arial><span style='font-size:10.0pt;
font-family:Arial'>This will cause two problems: people will think that in this
matter the Halacha is not as he first ruled and additionally, people will not
have confidence in his future rulings and will not consider him a Torah Sage
capable of providing authoritative rulings and guidance.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face=Arial><span style='font-size:10.0pt;
font-family:Arial'>According to this explanation we can better understand the
Gemara’s conclusion “… is not a [true] Torah Sage”.
After all his wisdom is no less just because he has relented when he should not
have. But the meaning is as I have said; he will not be perceived as a Torah
Sage by those who should be looking to him for advice and guidance and he will
therefore not be able to wield the influence and provide assistance for those
who require it.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face=Arial><span style='font-size:10.0pt;
font-family:Arial'>On the other hand, the Mishnah of Pikey Avos is describing
an error which is universally recognised as an error by all. In these
circumstances a Torah Sage who is easily mollified will be recognised and
lauded for displaying admirable and honourable character traits.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face=Arial><span style='font-size:10.0pt;
font-family:Arial'>This is supported by the commentary of Rabbenu Yona who
explains this Mishnah by referring to Pinchas [Numbers 25:6-15]. Rabbenu Yona
notes that anger does have its place and purpose as is illustrated with
Pinchas. He was angry and reacted with violence thus saving the Jews. By
avenging the outrage against G-d he quelled G-d’s anger. At the same time
he should be easily calmed even whilst still overwhelmed by his anger.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face=Arial><span style='font-size:10.0pt;
font-family:Arial'>Rabbenu Yona chooses to illustrate this Mishnah with this
episode since in that case it was apparent to all that his anger was justified
and correct. In such circumstances he can be directed to be quickly and easily
calmed since there will be no suspicion of duplicity. It is evident that his
anger was warranted and his calm is prompted only by his honourable character. <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face=Arial><span style='font-size:10.0pt;
font-family:Arial'>The continuation of the Gemara, “Nevertheless it is
best that one direct themselves in a calm manner”, which is not presented
as being in disagreement with the previous statement, is now understood. The
first response of a Torah Sage should be without anger, even where anger is
appropriate and effective. Nevertheless, since it is a situation in which he is
not permitted to relent, it is not to be used as a first option. However in
circumstances where his anger will be understood by all to be justified and his
later concession not misinterpreted, he should become angry immediately to
display a proper outrage at the violation to G-d’s honour.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face=Arial><span style='font-size:10.0pt;
font-family:Arial'>This dichotomy is also found in the RaMBaM. In Hilchos DeOs
1:4 RaMBaM observes that one should only become angered over significant issues
to effectively prevent re-occurrences of such matters. At the same time in 2:3
RaMBaM prohibits anger in all circumstances as a terrible evil even where it is
justified.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face=Arial><span style='font-size:10.0pt;
font-family:Arial'>In my humble opinion the RaMBaM is only discussing matters
where anger is justified and appropriate. Nevertheless when the evil is not
obvious, one should first pursue other methods of protest before remonstrating
with anger, 2:3. But when faced with a wrong which is clear and obvious it is
vital that after evaluating that his anger will not on the whole, be
misinterpreted he must display anger otherwise people will misinterpret his
silence and believe that it is not necessary to protest, 1:4.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face=Arial><span style='font-size:10.0pt;
font-family:Arial'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=2 face=Arial><span style='font-size:10.0pt;
font-family:Arial'>Meir</span></font><span lang=EN-GB><o:p></o:p></span></p>
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