קידש ידיו ורגליו, he washed his hands and feet from the kiyor, ופשט בגדי זהב, and he took off the clothes, the gold clothes, for the kohen gadol during Yom Kippur changed five times from the bigdei zahav to bigdei lavan, from the gold regular gold clothes refers to the regular eight begadim the kohen gadol always wore. When he went to the Kodesh Hakodashim he couldn't wear them, he had to wear the bigdei lavan, the white cloth ones. Every time he changed, he would have to wash his hand twice, before and after, and go to the mikveh once. Okay. Finally finally, at the end of the day, when he finished everything, he took off the בגדי זהב, הביאו לו בגדי עצמו, he put on his own personal clothes, ולבש, and he put them on, ומלוין אותו עד ביתו, and they escorted him to his house, ויום טוב היה עושה לאוהביו, he made a Yom Tov, a party, a farbrengen, for his friends, בשעה שיצא בשלום מן הקודש, at the time that he went out b'shalom, he went out in peace from the kodesh, he made a party, he made a seudah. בית ראשון? בית שני. שני? שני כולם צדוקים. That's right, the משך of the years sometimes. שלוש מאות שמונים, כמה? 400 and 420 years he had 300 kohanim gedolim. None lived long? Yeah, well one lived... Yochanan Kohen Gadol was 80 years kohen gadol, Shimon Hatzadik was 40 years. צדוקי, היה צדוקי. נעשה צדוקי, after 80 years נעשה צדוקי. No, he would have died. No, נעשה צדוקי, he became. Well, that was Acher. אחר נעשה צדוקי אחרי שמונים שנה? Anyway, בסיום המשנה, at the end of the Mishnah, when it says the words ויום טוב היה עושה, that he made a יום טוב, יש גירסא, and there's a

different girsa: על שיצא במקום בשעה שיצא. Instead of saying he made the seudah, the Yom Tov, he said at the at the time when he came out בשלום, it said the word על, for, because, because he went out בשלום. וכן כתב Rambam Sefer Hayad, that's how the Rambam has it. So, it's a difference in two in two letters, but it's a big difference in peshat, we'll see in a second. וכתבו המפרשים בפירוש גירסא זו, so the mefarshim write, what's the purpose of this girsa, why did they change it? To tell you like this: שאין הכוונה שמיד בצאתו מן הקודש היה עושה יום טוב באותו היום. If you read the Mishnah the way it says that when he came out from the קודש he made a party, seems like he made it during the day because the avodah was finished, didn't end at the end of the day, was before that yet. So, it seems like he made the seudah right away, that can't be! שהרי היום מתענה, he's fasting, he's not going to make a party. אלא למחר היה עושה, he makes it the next day. וזהו שדיקדק הרמב\"ם שכתב יום טוב היה עושה על שיצא בשלום מן הקודש,

that's why the Rambam writes, he made the party because he came out בשלום, ולא כתב בצאתו, and he didn't write when he came out, when, כפי שאומרים בנוסח סדר עבודה ביום כיפורים, like you say the סדר עבודה of Yom Kippur. אף על פי שהוא יתר לשון קצת, even though it's extra, because על and ב- is a chiluk in one letter, it's more. When you write he could have written בצאתו, when he went out, he wrote על צאתו, which is extra letter, why would he do that? האריך בלשונו, he specially added a letter, made it longer, להשמיענו כי למחר היה עושה, to tell you it wasn't then. Had he kept the lashon of the Gemara, it would seem when he went out, when he finished his avodah, he made the party. So he says, \"No, it wasn't, the party was done later. It was for the fact that he came out.\" So על alludes to that? על means for, because. אבל כבר הקשו על זה, they asked questions, שהרי אפשר, who says bichlal that the that it's that if you say בשעה it means during the day? שהרי אפשר שהיה נמשך עד הערב, possible and it seems it's probable, that the avodah he did went all the way to the evening, אחר הטבת הנרות, till he fixed he put the lamp avodah to make the candles, עד שלבש בגדי עצמו, till he went on and put on his own clothes, והילוך בכבוד נתהלך בתומו, and he went בכבוד and they escorted him, and he went pretty slow, בכבוד, באופן שכשהגיע לביתו היה לילה, so normally he got home and it was night already, שיהיה בצאתו דוקא, so it could still be בצאתו, you don't have to change it על צאתו, you could say that he did it when he went out because by the time he got out and till he went, till he got to it. Actually, in in here, in one of the הערות, הערה 10, he brings from the Siddur Yaavetz that many of the years the Kohen Gadol didn't get home before chatzot. He left at what time and he got home at chatzot, why? עם רב, and there were so many people there he couldn't get through, so pushed until he got there. And I believe that probably people stopped to ask him about a berachah or whatever it is, so it took him very long. Midnight or chatzot halaylah? Chatzot halaylah. No, midnight, midnight. He probably finished the avodah, let's say שקיעה in Eretz Yisrael, what time is שקיעה in Eretz Yisrael in Yerushalayim? Some 6:00. So he got home, so the avodah was over by then, so he got home, could have gotten home by 7:00. Didn't get home until 12:00, I mean, it took so long, so that's not a good enough reason to change the words from בשעה שיצא to על שיצא. He didn't eat? Huh? He did not eat until chatzot? Yeah, till chatzot, yeah. Who washed his clothes? Who washed his clothes? I guess his wife, I guess. His wife, oh... Kohen Gadol. Kohen Gadol, right. Imagine his wife had to wash. And maybe and maybe it was his maids, I don't know, but. What, you want to know her name? בגדי כהונה. Those בגדים were were only used once anyhow. Wait, they're thrown away? בגדי לבן, yeah. Yeah, that's what I meant, for the Kohen Gadol, yeah. No, but which ones? Not the בגדי זהב. No, that could be used. Every year they have to put a new one. Oh. Rashba? Huh? Is it a Rashba? Yeah, בגדי לבן. בגדי לבן. בגדי זהב? Not בגדי זהב, not בגדי זהב. חושן, אפוד, it's expensive. But the בגדי לבן he only used once. Nobody washed it. Huh? Yeah, it wasn't washed. No, I thought you meant the other בגדים. Truth is the other בגדים weren't worn wasn't washed either. The dry cleaners, big dry cleaners. Yeah. Okay, so so the she'eilah is back now, so why does Why does the Rambam change the girsa from בשעה to על בשעה שיצא or כי כשיצא, or makes it על שיצא? ונראה לי, I think like this, ששני הגירסאות תלויות בשני טעמים שנשנו ביום טוב זה. The two girsot depend on the two different reasons given why he made this party. Why did he make this Yom Tov? One reason is given,

היום טוב היה בתור הודאה שיצא ממקום סכנה, thanking the אייבערשטער, a se'udat hoda'ah. He was in a dangerous place. Going into the קודש הקדשים on Yom Kippur is dangerous. If you make one little mistake, one little mistake, you don't put everything exactly, you'll die. It's a dangerous place, and he went out, finally he came out alive. It's a סעודת הודאה, על דרך ארבעה צריכין להודות, just like there are four people that have to thank Hashem. שהרי אם הכהן גדול אינו ראוי, first of all, if he wasn't deserving, לא היה יוצא מן הקודש בחיים, he wouldn't go out alive. שלכך כשהתפלל, that's why it says when, at the end, the last time when he was in the קודש הקדשים, he would daven there a tefillah, but he davened a tefillah ketzarah, very short. לא היה מאריך בתפילתו שלא להבעית את ישראל. He didn't daven too long, people shouldn't get scared. If he would daven long and people would see he's there for five minutes, 10 minutes, 15 minutes, he's supposed to come out, they'd think he died! וכמו שכתב הרמב״ם בפירוש המשניות, as the Rambam wrote in פירוש המשניות, שאילו היה מתאחר, had he delayed in the קודש הקדשים, היו מפחדים, they'd be afraid, שמא אירעו מיתה, maybe he died. כי הרבה כהנים גדולים היו מתים בקודש הקדשים, and many of them died. אם לא היו ראוים, if they didn't fit, didn't... אי אם יש ישנה דבר ממעשה הקטורת, if he changed something, he would die. So, what do we see from here? That it's a dangerous place. So, one reason for making this Yom Tov is because he survived. The second reason is, היום טוב היה לפי שנתרצה מעשהו לפני השם ברוך הוא ויצא בשלום. The fact that he came out beshalom means that Hashem accepted the קרבנות. אי משום רוב שמחתו כי עמד לשרת לפני השם לפנים ולפנים, or he was happy that he was able to do the avodah in the קודש הקדשים. But the bottom line is, this is because of the avodah, thanking Hashem that the avodah came out fine, and the Eibershter accepted it. Who are the other צריכין להודות? Who, what do you mean? There's four, you said? Four. Four inyanim have to thank Hashem. Oh, by the... When you bentch gomel, well, that starts off from a קרבן תודה. So, here we have two So, here was likened, and says anytime a person is in a dangerous situation, you have to bentch gomel, or in the time of the בית המקדש, he would bring a קרבן תודה. So, the Rebbe will discuss soon, maybe even had to bring a קרבן תודה in the day after Yom Kippur for for this, okay? But the bottom line is that l'poel he made a party as a סעודת הודאה.

Can you eat it? Huh? Can you eat the קרבן תודה, no? Yeah, part of it. When did he bring the קרבן? After, no? He did it at night. You can't bring a קרבן at night, you can't bring a קרבן on Yom Kippur, you can't bring a קרבן תודה ערב יום כיפור, and anyway wouldn't be able to stay over till night. קרבן תודה is only that night. That's why we don't say מזמור לתודה ערב יום כיפור. ובהתאם לשני טעמים אלו הוא השינוי בין שתי גירסאות הנ״ל. Based on these two reasons are the two different גירסאות. Whether we're גורס בשעה שיצא or על שיצא, whether we're גורס he made the seudah when he went out or because he went out. And explains it. הגירסא בשעה שיצא בשלום, those that are גורס he made it when he went out, סבירא ליה כטעם הב׳ and hold like the second reason, שהיום טוב הוא על עבודת היום. The Yom Tov has to do with the avodah, that he thanked Hashem for the avodah. ולכן לא גרסינן על שיצא, that's why they don't have because he went out, כי יציאת הכהן גדול בשלום מן הקודש אינו סיבת היום טוב. על שיצא would mean the reason why he made the party was because he went out. That's not true. He didn't make the party because he went out. He made the party because Hashem accepted the כוונות. היינו דזה שזמן יום טוב היה תכף בהמשך לגמר העבודה, the fact that the Yom Tov was made, the seudah, the farbrengen was made right as soon as he finished, מדגיש, that stresses, שהיום טוב בא בקשר לעבודת הכהן גדול בקודש. It comes in connection to the avodah. ומה שהתנא מדייק בשעה שיצא בשלום, so why does it indicate he came out b'shalom? הרי זה משום שזה היה סימן שהעבודה נתקבלה. How do we taka know that Hashem accepted his avodah? The fact that he came out. But it's not because as thanking Hashem that I came out alive, thanking Hashem for the avodah. The ones who died in the earlier year like didn't make a party? Or before because it's for certain degrees probably better than the ones that died. The priests didn't die at all, you know, in different times, so did Hashem accept their avodah? I guess he did, otherwise they'd die. Not in the same madregah, mistama, but he accepted it. מה שאין כן הגירסא על שיצא בשלום מן הקודש, those that have say that it is because he went out, סבירא ליה כטעם א׳, and hold like the first reason, שהיום טוב היה הודאה של הכהן גדול על שיצא בשלום מן הקודש. It was a thanksgiving to Hashem for surviving the danger, coming out. וכי פשטות נשמע על הלשון על שיצא בשלום, that's the pshuteh taytsh, because he came out b'shalom. שהיום טוב הוא על זה שיצא בשלום. The Yom Tov is for the fact that he came out בשלום, ולא שזהו רק סימן שהעבודה נתקבלה. It's not a siman that the avodah was accepted. So this girsa holds that he came out, that he thanked Hashem, he made the seudah thanking Hashem that he survived. Okay. אולי יש לומר, we could say, we could say even more, שלטעם זה שהיום טוב היה הודאה פרטית של הכהן גדול, according to this reason that the Yom Tov was, the party was that he pashut personally thanked Hashem for surviving, עשה הכהן גדול את היום טוב דווקא בשעה שלא בדפקה שלא בשעה שיצא. According to this maybe he taka didn't make it right away when he came out. היינו אפילו לא בלילה, and not even at night, אלא רק למחר. According you could say he made it the next day. כי לטעם זה שהכהן גדול הודה להשם על שיצא בשלום, according to this reason, he thanked Hashem for the fact that he survived and came out בשלום, על דרך ארבעה צריכין להודות, like those that have to say gomel or bring a קרבן תודה, לכאורה היה צריך להביא קרבן תודה על הצלה זו. Should have bring, brought a קרבן תודה. Mistaber, if he did bring a קרבן תודה, comes out, שחגיגת ההודאה שלו היתה בסמיכות להבאת קרבן תודה. When would he make the seudah? When he brought the קרבן תודה. וכיוון שלא היה יכול להקריב תודתו עד למחר, you couldn't bring the קרבן תודה till the next day, לכן הניח את היום טוב עד אז. He probably waited with the Yom Tov too. So if you say בשעה, means he made the party right at night. When you say על שיצא, it didn't, doesn't say when he made it. Says why he made it. He made it because he came out shalom. So it would make sense he made it the next day together with the קרבן תודה. But the Rebbe says, אבל כיוון שלא נמצא חיוב תמידי זה בשום מקום, since we don't find anywhere a chiyuv on the Kohen Gadol to bring the קרבן תודה, because if yet, this is something that every year the Kohen Gadol had to do, so it would have said someplace that the Kohen Gadol brought a קרבן תודה the next day. על כורחך צריך לומר שאינו, so obviously בפועל ממש he didn't bring a קרבן תודה. והטעם יש לומר, why takeh didn't he? לפי שאין מקום כלל לומר, because it's hard to say, שכפרת בני ישראל תעמיד את ה תהיה בסכנה קרובה כל כך, that the fact that the Kohen Gadol worked to get a kaparah for the Yidden put him in a danger, such a clear danger, עד שצריך להביא קרבן תודה על זה. Not really a danger, it's only is it his but the the מקום, the the the זמן, all those things, that's not a danger. It's only But him going in is a danger. He went through a dangerous situation. If he's a good guy he's not in danger. Still a danger. He might make a mistake. If you make a mistake the Aibershter is going to kill you? Yeah. If you make a mistake, you die. If you don't do it the right way, you'll die. Yeah. But the question is why takeh didn't bring a קרבן תודה? It seems like he didn't, cuz it doesn't make sense that that should bring him into danger, but לפועל ממש he wasn't danger. But the Rebbe says, והטעם, שמורגל בכך. The reason is because that's why he trained before. For many days he practiced. So if you practiced, it's less it's not a real danger in order to bring a קרבן תודה. But still, the fact it the Rebbe just changes now the hava amina, a chiyuv to bring a קרבן תודה, but the fact that this was for the reason of thanking Hashem that he survived, that remains. So

according to the Rambam who uses the לשון that he made the seudah, Yom Tov, because he went out shalom, the Rambam takeh holds that it's for the first reason. It's not because of thanking Hashem that the avodah was accepted, which is like part of the avodah. It's a personal thing that he came out b'shalom. אלא שיש מקום לדון בשיטת הרמב״ם, שהרי איך זה יום טוב ואיזה We have to understand According to the Rambam who says that this Yom Tov was because he made the because he came out alive, ובפרט ספר הלכות, the Rambam's ספר is a ספר of הלכות, ולא סיפור דברים, not just to tell you things that facts, ואף שכן, so m'meila why would you tell us what the כהן גדול did? It's a personal thing, it has nothing to do with עבודה. It's just the fact that he was in danger is his personal problem, and he brought and he personally made a Yom Tov. It happened to be that the danger is connected to the עבודה. But it's not like a result of the עבודה בעצם. ואף שכהן גדול היה נוהג לעשות יום טוב זה, even though that this was a מנהג every year if the כהן גדול did this, כארבעה צריכים להודות, like those four that brought, אבל אין זו הלכה. There is a הלכה that if you're in danger you have to make a סעודת הודאה. But this is just happened to be, so you can't put it in there, and therefore the question is, why does the Rambam bring this? The רבי is going to explain that the main kashya is based the way the Rambam learns, if the רבי explained the Rambam. If you'd learn the other way that he made it then, but if you learn the way that Rambam learned that he made it because of thanking Hashem for surviving, that's where the real kashya comes, and he's going to continue. So it's an obligation to make a סעודת הודאה? Yeah. Yeah, absolutely. That's this obligation even if it is, even if it's like an obligation, but it's an obligation for a personal thing. ואף שבתחלת פרק זה מקדים הרמב״ם ״סדר כל המעשים המעשים שביום זה כך הוא״, even though the Rambam when he starts this פרק starts up by saying, ״I'm now going to tell you the order of everything that was done on this day,״ והיינו שבפרק זה לא בא להשמיענו הלכות הלכות עבודת עבודת יום הכפורים, this פרק is not telling you the הלכות of what you have to do on Yom Kippur, אלא לספר סדר כל המעשים, he tells you the סדר of everything כפי שנעשה בפועל, as they were actually done, שלכן חוזר הרמב״ם ושונה כמה פרטים פרטים בפרק זה, therefore the Rambam repeats many details in this פרק, אף שכבר כתבם בפרקים הקודמים, even though he already wrote them, כיוון שבא לתאר סדר כל המעשים, he's not telling הלכות he told you before, but if he's if he'll if he's going to tell you one הלכה here and one halacha here, all kinds of halachos, you're not going to have clear the seder. So after he finishes, he writes, ״Now I'm going to go in an order and tell you all the halachos.״ al derech like Rashi does, Rashi in last week's parsha by the by the by the נגע of a house, so he taytshes the פסוק, this פסוק, that, but then he says, ״You know what? You're going to get confused, that this came before. I'm going to tell you the whole seder.״ Rashi by the בגדי כהונה did the same thing, with the חושן, with the אפוד. So Rashi explains what the פסוק means, this, and then he says that in order that a person should be able to go smoothly through the whole thing, ״I'm going to tell you.״ The Rambam does the same thing here. This perek is going to tell you the order. So lichorah, so then if he's telling you everything that's done on this day, so then it makes sense to tell you that he made this Yom Tov, even if the Yom Tov is not part of the avodah, it's a personal thing, maybe that's the reason. The Rebbe is asking a kashya here: why does the Rambam say it if it's if you're going to learn that it's a personal thing, why does he bring it in part of the סדר עבודה? Because he's telling you everything that was done. Mikol makom, but he says, הרי מובן שכוונתו ב״סדר כל המעשים שביום זה״, we know that the Rambam when he said he's going to tell you the seder of all the ma'asim of this day, היא למעשים השייכים לתוכנה ועבודת יום זה, it's the ma'asim that are connected to what you're supposed to do because of the day. ועל פי הנ״ל בשיטת הרמב״ם, so based on what is said before pshat in Rambam, שנוקט כהגירסא ״על שיצא בשלום״, that's what he says that he made the se'udah because he came out בשלום, היינו דסבירא ליה because he holds שעשיית יום טוב היא לא על העבודה שנתקבלה, it's not because the avodah was מקובל, אלא על יציאתו בשלום, because he came out, הרי אין יום טוב שייך למעשים שביום זה, this has nothing to do with the avodah of that day. In other words, even though it's connected to the avodah, the danger was in the avodah, but the danger and the and the סעודת הודאה is not part of what the day requires. לא מיבעיא לפי הסברא הנ״ל שעשה יום טוב רק למחר, certainly if he bichlal made the party the next day, הרי ודאי לא שייך לומר שהוא ממעשים שביום זה, certainly not shayach it's part of the day, the ma'asim of that, אלא אפילו אם תמצי לומר שלרמב״ם עשה יום טוב תכף בלילה אחר גמר עבודת היום, but even if you're going to say, ״No, like we said before, he didn't bring a קרבן תודה, so he was

able to make the party straight at night,״ mikol makom, but still, כיוון שתוכנו הוא הודאה פרטית של כהן גדול מנהגו, since it's a hoda'ah, thanking, it's personal thanking that the kohen gadol, and it's a minhag of the personal כהן גדול, אין מקום לכללו במעשים שביום זה, you can't put it into the this is the order of what the day requires, the day doesn't require it. It's the Kohen Gadol that felt that he should bring it, and it's a personal thing. So mimela, the Rebbe says, ואכן מודגש בלשון הרמב״ם, and take from the Rambam we see it's not like the Rambam we see, on one hand, we said the Rambam learns that it's something personal for his survival. On the other hand, we'll see from the Rambam that it's not his, it's a כללותדיקע ענין. It's noge'a to Klal Yisrael, because so far it comes out that it's nothing to do with the klal, nothing to do with all the Yidden, it has to do with him personally. But ואכן מודגש בלשון, in the lashon of the Rambam we see, שהיום טוב לא היה רק שמחה פרטית שלו, it wasn't just a private simchah. Where do we see it? הנה במשנה הלשון ומלבד זה עד ביתו. The Mishnah said like this: they escorted him home, ויום טוב היה עושה לאוהביו, and he made a party, a Yom Tov to his friends. אילו הרמב״ם שינה בשתיהם, the Rambam makes two changes. נוקט וכל העם מלוין אותו עד ביתו, he mentions the whole nation, everyone followed him. And the

second thing, השמיט תיבת לאוהביו, he skipped the word that he made the seudah for his friends. Why? והיינו להשמיענו, cuz that teaches us, שהיום טוב של הכהן גדול לא היה שמחה פרטית שלו עם שאר כל קרוביו ואוהביו בלבד. You want to say, it's not his personal simchah that he had, you know, with his close-knit circle of people. אלא היא שייכת לכל העם. This was something connected to everybody שילוו אותו עד ביתו, they took him home. ולכן השמיט תיבת לאוהביו, that's why he took out the word friends, it wasn't connects to his friends. Why does the Rambam do that? ועל כרחך צריך לומר, so we have to say, שלדעת הרמב״ם, according to the רמב״ם, אף שהיום טוב הלא על שיצא בשלום מן הקודש, even though we said that the Rambam holded that the seudah was, the Yom Tov was because he came out, that means the Yom Tov was as a סעודת הודאה for his personal survival, ולא על עצם עבודת יום הכיפורים, nothing to do with עצם עבודה, מכל מקום שייך הוא להלכות עבודת יום הכיפורים, still it fits into the avodah of Yom Kippur. לכן השתתפו כל העם בליווי וביום טוב שלו, so everyone participated. כיוון שבעבודת יום הכיפורים עשה כהן גדול בתור שליחם ובאי כוחם של כל ישראל. What he did, he did it as a shaliach of everybody. And this, which is his personal thing, is part of the avodah. Can you make a סעודת הודאה for something good, instead of... It has to be because he survived the danger? Yeah, but that's not, that's not, no, maybe you could call it hoda'ah, thanking, but it's not, it's not really. No, it's not, thanking means you thank Hashem for protecting you, for saving. It's like a קרבן תודה. You can't bring a קרבן תודה just... You can thank Hashem for giving me the zechut of learning Torah. When you make a siyum, that's a סעודת הודאה, thanking Hashem that we had a zechut to finish a masechta. But that's not the type of סעודת הודאה we're talking about here. Then you should bring an עולה... What about עולה ויולדת? ...thank השם שלמים... Yeah, that was the, that's fine. Yeah? Yeah. But the seudah that we're talking about here is thanking Hashem, like a ברכת הגומל. You can't make a הגומל when you finish a masechta. Some people should make it. The Kohen Gadol, when he davens for the whole, his avodah is for all the Yidden, so since now we just said all the Yidden were involved in this seudah, maybe... No, so he's thanks, the hoda'ah is for a klal, but the question is, how? We see from the Rambam that this seudah, right, this seudah, which was a סעודת הודאה, is part of עבודת יום הכיפורים.

How is it part of the avodah? עבודת יום הכיפורים is for everybody. How is this part of עבודת יום הכיפורים? It's a personal thing. And it's the Rambam who holds that it's a personal thing, and it's the Rambam who shows us that it's part of the avodah. ויובן זה, and this will be understood, בהקדמת עוד שינוי בלשון הרמב״ם לגבי לשון המשנה, another change in the Rambam regarded the Mishnah. במשנה נאמר בקיצור, in the Mishnah it says bekitzur like this: ומלוין אותו עד ביתו. Says he changed his clothes, they escorted him to his house, and he made a Yom Tov when he at home. כל העם, אילו הרמב״ם מוסיף לפני זה, the Rambam adds two words: ויצא לביתו, he goes home, he goes to his house, וכל העם מלוין אותו עד ביתו, and the whole nation escorted him home. שמובן שכהן גדול יוצא לביתו, it's understood! That if the Rambam would leave it like the Mishnah says, he changed his own clothes and everyone escorted him home. Don't we know he went home? מדוע הוסיף הרמב״ם תיבת ויצא על לשון המשנה, why did he add the words and ויצא לביתו, he went home? גם צריך ביאור, we also have to understand, מהו הדיוק ביציאה לביתו דווקא? Why did everyone say he went home? לכאורה מה נפקא מינה בכלל לאן יוצא הכהן גדול, what's the difference where he went? If it was לביתו, למקום אחר, maybe he had a different house? So everyone say he went home, went לביתו. What's the idea of going לביתו? ומשמע מזה, and from that seems, שהיציאה לביתו הוא גם חלק ממעשיו של הכהן גדול ביום זה. The Rambam puts it in to show... His clothes were at home. No, they brought him the clothes in the... Couldn't go home with his with his כהן גדול clothes, you had to change before. לשכת כהן גדול. Yeah, they changed. The Rambam wants to tell us that going home is part of the avodah. ולכן שינה הרמב״ם מלשון המשנה, that's what the Rambam changes from the משנה, ששם הובא היציאה בסוף היום רק בשייכות למלווים. The Mishnah doesn't mention he went home, it's mentioned by the way, they escorted him home. So we're trying to tell you that people escorted him, so they said where did they escort him to, home, but it doesn't mention specifically he went home. But the Rambam changes that, והקדים, and he writes first, he prefaces it by saying ויצא לביתו. He went home, בהדגשה על הכהן גדול, not talking about the people, he went home. And that is בהמשך לכל עשייתו שלפני זה, that comes בהמשך to everything he did before that, which the Rambam describes, that the Rambam says, ולאחר שמקדש ידיו ורגליו, after he washes his hands and feet, ופושט בגדי זהב, took on, took off the golden clothes, ולובש בגדי עצמו, and he took off, put on his own clothes, הוא יוצא לביתו! The Rambam like makes the point, he went... went home. אלא שאופן יציאתו לביתו שכל העם מלווין אותו לביתו. And he said, how did he go home? With an escort. But the Rambam makes a point separately to say he went home. ויש להבין, so we have to understand, ומה נחשב עניין זה שיוצא לביתו כחלק מהגדרת עבודת כהן גדול ביום זה? What does it mean? Why is this part of the avodah? How is this part of the avodah of the כהן גדול, going home? Going Normally we learn, why did he go home? Because he finished. Finished his job, yeah, he finished, go home, to eat, I mean there's no reason to stay, so you go home. But the Rambam makes it as if, and he like he like, it depends how you sing it. And he did this, and he went home. Doesn't say, and then he went home. It depends vi men zingen es, you know, and he went home. Singing is the count. That's why if you read the Torah with the wrong trop, it's wrong, because the trop is, וואו מען לייגט דעם טראפ, where you push it, that you know how to sing it. Okay, ידוע there is a sipur with a chazan. With a גנב. A בעל גוף. Yeah. Everybody knows. Yeah. יש לומר הביאור בזה, the Rebbe explains, what is the idea? זה שכהן גדול יוצא לביתו נחשב כגמר וסיום עבודתו ביום הכיפורים. I'll say it by heart first a minute, just so we make it, explain it better. Normally we learn that going home was after he finished the avodah of Yom Kippur. After that he went home, so the going home is just like, what else should he do? Just go. The Rebbe is saying the Rambam is trying to tell us that this is the end of his avodah. It's not after his avodah. This is the last part of his avodah. It's the gmar of the avodah. And why? דכיוון שראשית עבודתו היא בזה ששבעת ימים קודם יום הכיפורים מפרישין כהן גדול מביתו. It says that seven days before, they had to take him away from his house. And it's not See, normally we learn, why did they have to take him away seven days? To prepare, to train, to practice, to stay away from tumah. כפי שלומדים, לומדים מימי המילואים. Gemara has a limud, we learn it out from the seven days of miluim by the mishkan. אי נמי מתן תורה, from Matan Torah it says that Moshe Rabbeinu was seven days secluded. שעבודת יום הכיפורים דורשת מצב שפרישת הכהן גדול מביתו. עבודת יום כיפור needs seven days of separating from the house. שמזה מובן, from where we understand from that, שאין הפרישה עניין צדדי, it's not a side thing, כדי שיוכל להכין את עצמו כדבעי, so he should prepare properly, אלא שתוכן עניין העבודה דורש שיהיה במצב שפרישה מביתו. The avodah of יום כיפור requires for him to be away from his house for seven days. הרי נמצא, so it comes out, שהחזרה, יוצא לביתו, הוא סיום וגמר העבודה שלו. Just like taking away from the house is the beginning of his avodah, not like you would learn, it's before the avodah. Before the avodah, he has to he has to leave his house, no, it's a part, so coming back is also a part. ולכן הביא הרמב\"ם גם היציאה לביתו בפועל בסדר כל המעשים שביום זה. That's why the Rambam brings in the seder of what happened that day of the avodah, he brings this, too, that he went home. ולא הסתפק בהודעת עבודתו עד יציאתו מבית המקדש. He doesn't stop by saying, and he finished, finished his avodah, that's it. No, he mentions that, too, כי גם מעשה היציאה לביתו הוא בכלל המעשים שביום זה. Because that in going home is part of what he's supposed to do that day. ויש לומר, could say, שזהו גם הטעם שיציאת הכהן גדול לביתו היתה באופן כזה שכל העם מלווין אותו. This could be also the reason, why did everyone follow him? Now normally we learn, why did the people follow him home, escort him? Kavod. Kohen Gadol, avodah, no. שיש לומר שאין לוויה זו רק משום כבוד, it's not only for כבוד, אלא בעיקר כדי להראות ולהדגיש שהיציאה לביתו הוא חלק ממעשה יום זה השייך לכל העם. To show that it's just like the avodah is avodah for the whole nation, he's the representative, they're going along with him. That's a this you're finishing the avodah now. That's why it's not mentioned by any other avodah. The end of the end of the avodah every Every day guy went home. Yeah, he went out, they didn't say anything about it, right? Right, that's not part of the avodah, just would, yeah. ובזה מובן גם בנוגע להמשך לשון הרמב\"ם, Here they were helping him, then. If it's avodah, but escorting him home, they like say They didn't help him. No, but they were part of it. Ja, they they they wanted to show that this is makes a negiah to all of us. This is also, now we understand בנוגע להמשך, the Rambam says, ויום טוב היה עושה על שיצא בשלום מן הקודש, that he did made a יום טוב. So we said before that lichora, why does this fit in, this יום טוב? The יום טוב came according to the Rambam for his personal protection, because thanking Hashem for he was protected, he survived, what's it got to do with the avodah of the day? There's no. מחד גיסא משמע, from one side it seems, שהיום טוב הוא על יציאה בשלום, the Yom Tov came because he survived, ולא הודאה על העבודה, not thanking Hashem for the avodah. So lichora, it's a personal thing. Ve'idach, on the other hand, what the Rambam try to tell, והיה יום טוב זה שייך לכל העם שמלווין אותו, so they all came. Why? Because this is also part. דכיוון שגם היציאה מן הקודש היא חלק ממעשה כהן גדול ביום זה, since leaving the kodesh and coming home is part of the עבודה, שלא נגמרה כפי שנתבאר עד שנכנס לביתו, is not finished till he gets home, שכולם עשה הכהן גדול, and all of that was done by the כהן גדול, שלוחם של כל ישראל, as shaliach of all the יידן, הרי גם השמחה על שיצא בשלום מן הקודש, so the simchah that he survived היינו השמחה על גמר העבודה, the simchah of the end is שמחת כל העם כולו. When he left, that's part of the avodah. And when he left, this was the survival of the danger, so his personal survival becomes part of the avodah. S'iz a tifer inyan here. The Rebbe explains it further, even deeper. In other words, the the avodah of the of the Kohen Gadol as a yachid is part of the tzibbur. Because it showed that his avodah was successful, no, no, no, the Rebbe said that's the other pshat. The other pshat is that why did he make this seudah? Because he was successful in his avodah. No, here he's saying this is for a דאגה, for his personal fact that he survived, survived the danger. And that personal thing is written in the Rambam in סדר העבודה. Just like cuz the יצא, the leaving to the house, is part of the avodah, and the leaving to the house is the form of where he sees his his survival, so that's also part of the avodah. So now the Rebbe says, ויש לבאר עוד ענין זה בזה שיצא לביתו באופן עמוק יותר. If I could explain this inyan of coming home even deeper. What's the inyan of coming to the בית? And he says it in an interesting way. בעבודת יום הכיפורים מצינו חידוש מיוחד, by the avodah of Yom Kippur we find a special chidush.

שכפרת הפר של כהן גדול לא הייתה רק עבורו בלבד אלא גם עבור ביתו, ביתו זו אשתו. The פר, the קרבן that he brought for himself for a kaparah had to be also for his wife. נעשתה, there's another one he made for all the kohanim, but there's this one was for him and his wife. וענין זה של כניסת כפרת ביתו, the fact that his wife had to be included in his כפרה, נוגע לכללות עבודת היום, is affected by the affects the whole day. Kifsek haRambam, the Rambam says שכל עבודת היום חלה רק על ידי כהן גדול נשוי. He had to be married, and if he's not married, every avodah in the day is pasul. שנאמר וכפר בעדו ובעד ביתו, ביתו זו אשתו. So, this is the din. So the din is he has to include his wife. Specifically when it's made, when he brought his קרבן personally, because there were three קרבנות he brought: one for kaparah for him and his wife, one was a kaparah for all the kohanim, and one was for כלל ישראל. So his had to include his wife. אבל מה שצריכים, we have to understand: מפני מה אמרה תורה שעבודת כהן גדול ביום הכיפורים צריכה להיות כהן גדול נשוי? Why is it the avodah of Yom Kippur has to be with a married כהן גדול? What's the purpose? וביותר יפלא, the question is even more: עבודה עצמה צריכה להיות דווקא מתוך פרישות מביתו, מאישתו, באמת is to do the avodah he has to stay away from his wife. But he has to be married, he has to have a wife. Okay. ויש לומר אחד הביאורים בזה, so the bi'ur, one of the bi'urim could be like this. It goes like this: כפרת השעיר של יום הכיפורים היא כפרה על כל ישראל. Which thing brought the kaparah for everybody? The שעיר. The שעיר לעזאזל, the one who went לעזאזל. Vechmo shekatav haRambam, the Rambam says, שעיר המשתלח, the

שעיר that is sent, לפי שהוא כפרה על כל ישראל, since it's a kaparah for everybody, כהן גדול מתוודה בלשון כל ישראל. So the vidui that he said, the confession he said, he had to use the לשון for everybody. That's what we say in the Musaf of Yom Kippur in the avodah. So we say three times: once to say vidui on himself, חטאתי עויתי פשעתי, then the second time when he said, he said חטאתי עויתי פשעתי אני and the kohanim, and the third one is אני and Klal Yisrael. Why did he have to mention Klal Yisrael? Because this is a kapparah for Klal Yisrael. Here you have a korban, like a korban, for everybody. היינו, huh? They took him לעזאזל and threw him down. היינו שהכהן גדול אומר הוידוי בשליחות כל ישראל, so the Kohen Gadol is saying the vidui in the shlichut of all the אידן ממילא it's a inyan that has to do with the klal. אבל מאידך גיסא, the רמב״ם פסק'נס, שאין השעיר מכפר על כל העבירות שבתוירה אלא אם כן עשה תשובה. When does the שעיר bring the kapparah? If he did teshuvah. So teshuvah you have to do, every יחיד has to do. היינו כפרת השעיר הוא של ציבור ולא יחיד, the כפרת השעיר is of the tzibbur not the יחיד, not of every individual. הבאה על ידי כהן גדול שהוא שליח ציבור דכל ישראל, which comes through the Kohen Gadol who is the representative of כלל ישראל, אבל אינה חלה על היחיד אלא אם כן עשה תשובה, but each individual would only get the kapparah if he did teshuvah. ונמצא שבכפרה זו יש דבר והיפוכו, you have two opposites here. אם יש השעיר ענין של ציבור, the שעיר is a ציבור'דיקע ענין, שפירושו, ציבור means no יחיד, דבר השייך לכלל כולו, ציבור is tzibbur is not the pshat made up of many individuals. When the minyan even make a ציבור, כלל ישראל makes a tzibbur, it's a new entity. It's a, it's a separate entity. מבלי שייכות מיוחדת ליחיד, with no connection to a יחיד. על דרך, like it says, ממון ציבור צריך להימסר ... If a person wants to give money for the קרבנות ציבור, he has to give it away in such a way that his connection, personal connection is lost. It has to be given away to the fund, which is tzibbur. So this korban is a קרבן ציבור. It's a korban that the kohen gadol brings for the tzibbur. הרי ביחד עם זה, at the same time, כפרת כפרת השעיר על הציבור באופן שחלה על כל יחיד ויחיד, but each individual gets it as a yachid. What's the re'ayah? ואם לא עשה היחיד תשובה, חסר אצל היחיד בכפרה זו. If the yachid didn't do teshuvah, he doesn't get the kaparah. So, one person could get, one not. It's a קרבן ציבור, which is a ענין של ציבור, at the same time it's connected to the yachid. So here we have two opposites. יש לומר שזהו אחד הטעמים שהכהן גדול הביא פר לכפרת עצמו. This is a reason why when he brought the kaparah for himself, why did he bring a kaparah for himself, ולא די בזה שהוא כלול בכפרת כלל ישראל? He's part of Klal Yisrael. He brought one kaparah for Klal Yisrael, why couldn't he be part of it? Why did he need a separate one? כי היות שלוחם של ישראל בעבודת היום בכפרת יום כיפור, since he was the shaliach of all the Yidden, and the kaparah of all the Yidden is a combination of tzibbur and yachid, it's a kaparah for everybody as a klal, but each individual, היו גם בו שני ענינים אלו. So he had to have these two ענינים, שהוא איש ציבור, he's a man of the ציבור, שלוחם ובא כוחם של כלל ישראל, the shaliach and the representative of all the אידן, ולאידך, לא נתבטל ממנו בענין זה גופא מציאותו בתור יחיד. In this inyan of the kaparah, which he is the tzibbur, he's still the יחיד, עד שהביא פר שלו לכפרת, has to bring his own kaparah. To stress this inyan, he wanted to show that it's connected to tzibbur and to יחיד, so how did he express it? But the fact that he brought, besides the part of being part of Klal Yisrael, he's also himself. But if he brought his own, was only the יחיד part. Right, that's only יחיד, but at the same time he also was part of the ציבור. To show that on Yom Kippur his his role that he played was the combination of יחיד and ציבור. And does that help him also? Oh yeah, yeah, because he was part of the ציבור. But there's still the two different things, really. I mean the general kaparah from the עזאזל affects the Yidden even if they don't No, only if you do teshuvah. Yeah. ולכן זה גופא הצריכה תורה שיהיה הכהן גדול נשוי, this is the reason why he had to be married, שיוכל לבוא לביתו בכפרת עצמו, that in his own kaparah his wife should be included. Why? Reason is בזה מודגש, because that stresses שזה שמביא פר לעצמו ומתוודה עליו איזה זה לא בתורת ציבור שכל מציאותו אינו אלא בשביל הכלל אבל בתור איש פרטי. So he said, why did he bring his own korban? To show that he's individual too. But you would always think, he's an individual? Yeah, he's an individual, what's his individuality? That he is represents the ציבור. So the fact that he brought his own korban is still not enough ראיה or enough expression of his being a יחיד, because he's being of ציבור. But if he has his wife involved, nothing to do with ציבור, his wife is part of his being only in personal life, nothing to do with the ציבור. So the Eibershter said that I want it to be in your korban should be your wife to show that you have an inyan of יחיד, and at the same time you have an inyan of ציבור, u'meila you could bring the kaparah for Klal Yisrael because there also it's an

ענין של ציבור with יחיד. יש איזה ענין שנדב ואביהוא הא? נדב ואביהוא לא היו נשואים ולא היו להם ילדים, וזה היה הסיבה שמתו. Yeah, but that has nothing to do with this, that's a different reason. Because he didn't לא, הוא אומר שהוא צריך להיות נשוי. Yeah, but for a different reason, he says. נשוי כדי that the kaparah should be על יחיד. Every kohen does not have to be married? No. ובזה יש לבאר Why is it, God forbid, if he's not married, why didn't they let him do the They didn't. Exactly. If he wouldn't be married, אף כי דכך, if he had was married and his wife died on Yom Kippur, he had to stop. Someone else had to take over. Not only that, they had another wife prepared. They had a second wife prepared just in case she dies, to be able to mekadesh her. And another woman, right? And then they ask why not more, what if she dies also? Yeah, yeah. Yes. But it's no, but could he prepare, I don't know if he was mekadesh, the lashon is the lashon is מכינין, not מכינין. It's Anyway, whichever. If they bought their way into the כהונה, they probably bought the wives also. Probably did. ובזה יש לבאר מה שכתב הרמב''ם, that's what the Rambam says, שבגמר עבודת היום יצא הכהן גדול לביתו. The kashya we had before, why did he go to his house? Why does the Rambam mention he went home? Now we

understand, because just like in the avodah of Yom Kippur his house is נוגע, his wife, which is his house, is נוגע, why? Because we want to stress the yachid part of him together with the tzibur. So when he finished the avodah, because the Rebbe keeps on learning here that going home is not after the avodah, it's the finishing of the עבודה, שפירושו של דבר that the avodah going home is שזה גופא חלק ממעשה העבודה, it's part of the avodah, so כי זה that's why it said he went home. כי זה שיצא לביתו אינו רק להורות שכבר נגמרה עבודתו, when he went home, not just because the avodah is finished, mimeila, go home now, go home, go to your wife, no! אדרבה, יציאה לביתו, מהו, say, what's the idea of going סיום ותכלית עבודת יום הכיפורים, the end and the goal, the point, the goal of the עבודת יום כיפור, שהיא הכפרה ונפעלת אצל היחיד. The kavana is the bottom line is that each yachid gets. So it's a Kohen Gadol, this part is ever basic. Now where do we see by the Kohen Gadol the fact that his wife was involved? His house was involved, household is his wife. Thought that he had to leave his wife first, now he has to No, that's where we see it. So the Rebbe, this is deeper now. Before he said he left it, before says he has to come back. Now he says the coming back is has a deeper peshat. Because if the whole kavana of the עבודת יום כיפור is to affect not only the tzibur but the yachid, so he had to show with his avodah the inyan of yachid. That's why his wife was part of his korban, that's why as the end of the avodah, not after the avodah, the end of the avodah was going to his wife. Because that's part of his being a yachid. Going to his wife is personal, it's private. That was the avodah. He says it's the tachlis, and the tachlis is shown by the inyan of יחיד, because a יחיד is part of the avodah, and the tachlis Now he is going to say what the real tachlis is. Kohen Gadol have to get, have to be married? Yes. Has to be married. Has to be married. That's what I'm saying, yes. Huh? Yeah. Certainly on Yom Kippur. Be'emes it's the whole year round. Yeah? It's learned out from Yom Kippur. Yom Kippur is Certainly, but you could could he could he still be could he be Kohen Gadol if he's not married? I

think it says the Rambam פסק he had to be married always. I think bedi'eved it's kasher if he wasn't married, but Yom Kippur it's passul. ביאור הענין על דרך החסידות. Now על פי חסידות. Because sof kol sof, after this whole this whole nigleh, we're still missing the point. Why, it's part of the avodah, and it's because of this, and because of that, and the lashon of the Rambam proves it, and the Rebbe, it's such a gishmak as the Rebbe brings out every word in the Rambam is meduyak, and it's because of this. Sof kol sof, we still don't know, why is this the end of his avodah? This is the end of the avodah and that's why he have to stress it and you have to mention it, and it's like going to the house. Going to But why is it, why is this the end of the avodah? Why is this part of the avodah, going to, why is it? He just said that it is, now we have to know why it is. No no, so lastly he said because he's going really home to his wife, and that represents the יחיד. But that doesn't have to be represented by the going home. It's taka pashut because everything in the day had to do with being married, because everything he did had to be married, so going home had, but going to his, there's much more to it. This this על פי חסידות the Rebbe is going to explain. mentioned in the Gemara that they found out later that that marriage was null and void? I don't know about this. that the avodah was passul and they No, I don't remember that. ביאור הענין על דרך החסידות: עבודת כהן גדול ביום הכיפורים היתה בתכלית הפרישות והקדושה. The avodah in Yom Kippur, he was in the highest level, separated from the world, holiest time. ובפרט בכניסתו לקודש הקדשים, certainly when in the קודש הקדשים, המקום המקודש ביותר בעולם, the holiest place in the world, the holiest space. יום הכיפורים היום המקודש ביותר בשנה, the holiest time of the year. And it was a Kohen Gadol, the holiest person. He reached the highest madreigah. אבל התכלית הכוונה אינה פרישות מהעולם, that's not the kavanah. The tachlit is not to stay separated from the world, אלא להמשיך קדושה בעולם, to bring kedushah into the world. בלשון המדרש המובא בתניא, says the Midrash brought down in תניא, לעשות לו יתברך דירה בתחתונים. The kavanah is not to stay away. ומטעם זה, and that's why, תכף ומיד אחר סיום עבודת יום הכיפורים, as soon as the avodah was over, יצא מיד לביתו, go out of the בית המקדש. Even the word יצא, the Rebbe doesn't even stress it, but that's comes out. Because the Rambam, I'm saying it as an addition to what the Rebbe says here, the Rambam, even if he wants to say that going home is part, he could have said הלך לביתו. Why יצא לביתו? The kavanah is to leave the בית המקדש, and take the whole avodah and kedushah that you accomplished, take it home. Not in the בית המקדש. That mean that he went straightaway home, מן הקצה אל הקצה בלי שום ממוצע בנתיים, straight from one extreme to the other, without any middle. כי זהו תכלית כל עבודתו ומעמדו ומצבו המופלא בעבודתו ביום הכיפורים בקודש הקדשים, this is the tachlit of everything he did, and his whole מעמד, להמשיך קדושה זו גם בביתו. So now we know why this is, so this is part of the avodah. It's the avodah of Yom Kippur, it's not the avodah after Yom Kippur. It's the avodah of Yom Kippur. you're not going to rest, you're not It says מוצאי יום כיפור. מוצאי יום כיפור it says. Yeah, it could be the same thing, the same idea. על דרך The Rebbe in a different shichah, I don't want to go into it, explains the Rambam שיטה בנוגע הבדלה. The

Rambam holds, it's the one only one that holds that havdalah is also m'doraisa. Kiddush is m'doraisa, havdalah we know is miderabbanan. But the Rambam says havdalah is also d'oraisa. Which pasuk do we know it out? זכור את יום השבת לקדשו. Remember it בכניסתו וביציאתו. In coming in and going out. But how is havdalah, doesn't havdalah seem to be the opposite? Separating Shabbos from the weekdays and going away from Shabbos, that's not remember in Shabbos. So the Rebbe is masbir the Rambam holds: the tachlis of Shabbos is that you bring the Shabbos into the weekdays. That's a geder in Shabbos, it's not a din in the weekdays. Know what I mean? The weekdays you also have to have kedushah? No. If you don't bring kedushah from Shabbos to the weekdays, you didn't have the real kedushah of Shabbos. You missed the Shabbos. Same thing here: the kedushah of Yom Kippur is when it comes לביתו, that's part of the avodah of Yom Kippur. וזה גם תוכן יום טוב שלו על שיצא בשלום מן הקודש. This is the meaning that he says the lashon Rambam, he made it because he came out b'shalom. Now, we find in different places a similar לשון, על דרך לשון חז״ל בנוגע לרבי עקיבא. By Rabbi Akiva it says, נכנס בשלום ויצא בשלום. He went into the פרדס בשלום and came out. שכניסתו לפרדס היו באופן שיצא בשלום. He went in in a way knowing that the purpose is to get out. כי מי שכניסתו לפרדס היו בשלום, he went in b'shalom, meaning היינו לא בשביל היציאה מן העולם. When he went up to the pardes and left the world, the other three left the world. Why? Because they felt they wanted to leave to higher madregos. And he knew, am I leaving to get no, not higher madregos. He knew that the tachlit is here, so why did he leave? אלא כדי שתהא לתועלת תוספת חיות בעבודה שלמטה נשמה בגוף. To get more, to be able to do the avodah here, you have to prepare, you have to get kedushah. But that's why he went. וכן הכהן גדול, same thing the כהן גדול, שנלמד מזה גודל התעלות שלו ופרישותו מן העולם, in spite of his great aliyah and separation from the world, בכניסתו לקדשי הקדשים when he went in, הנה יצא בשלום. The ikar is that he came out beshalom. וזה בא לידי ביטוי בכך, which the way did it express itself that he takeh came out in the proper way, he went in the proper and came out, וזה שבכך שתכף ביציאתו מן הקודש יצא לביתו. Right away he took the Yom Kippur and brought Yom Kippur home, כדי להשלים כוונת הבריאה to fulfill the kavanah of the creation, לעשות לו יתברך דירה בתחתונים. This is why the

Rebbe writes in a letter בנוגע to פארברענגען שבת, there was a time in Kfar Chabad and other places also, the guys farbrengen a Shabbos, after davenen, every Shabbos there was a kiddush and a farbrengen, and it lasted all day. And the Rebbe writes that's not a seder. The Rebbe says you can't make a seder of בלתי סדר. It's בלתי סדר. What? בלתי סדר means no seder. You can't make a seder of no seder. It says sometimes you got to do it, yeah there's sometimes special times to farbrengen all day. The kavanah is that the farbrengen should be brought home, and when if you sit all day every Shabbos in the house, you're not bringing it home, that's not the kavanah. It's to farbrengen in order that the the the seder is the farbrengen should come home. You can say the melave malka. Huh? Once you go home, you do the melave malka. You bring it into... What's the difference between לשלום and בשלום? That's something about another side point. When you say לשלום or בשלום, you know, when someone not so good, death or whatever, so what do you say then? Oh, by by a levayah. By a levayah you say לשלום. And by... בשלום means with peace, לשלום to peace. Go to peace. Over there you have peace, it's... Meaning that this מיתת בני אהרן, who died because they weren't married, they didn't have children, they didn't have to the real the real living. That's right, they didn't have to the world. And then you have Tazria Metzora. We have the idea of of birth. Because a woman separates herself from her husband for a תכלית, to bring life into the world, and then Tazria Metzora the the purification, again that separation for ultimately... To come to come together in in higher madregah. Yeah. And Acharei Mot and then Acharei Mot then... Yishar koach! Yishar koach! הנה, Kaddish. אחרי לימוד? See by Sephardim they do that. Sephardim, כן. Chabad גם? By all of them. They make a joke. By lo aleinu by a levayah does he say Kaddish? They killed another Mishnah! So they say Kaddish. We we didn't kill it, we lived with it. Brought it back to life! Yishar koach! Yishar koach!