Even though it's a physical kindness, the way to celebrate it must be through a physical enjoyment. און מ'טאר נישט דערפאר נישט פאסטן א תענית חלום, and therefore we're not allowed to fast a day, even if it's for a dream. ומאי טעמא? דגופא דעסקינן ביה בתורה. How is that different from any other holiday? Any other holiday you are allowed to fast. What's the difference if someone's ta'anug is not the same simcha or the same? Well, it's not a שמחה גשמית. So we see from here that on Shavuos we must have a שמחה גשמית. On Shavuos we must have an enjoyment of something physical. Enjoying this through fasting is not physical, it's just because in my mind things come, but it's not physical. It would make more sense that when it comes to celebrate some physical kindness Hashem gave us, we celebrate it davka through physical things. To celebrate the fact that Hashem gave us the Torah, which is spiritual, we should celebrate through spiritual things. It would make sense to say that on Shavuos everyone agrees that you must learn at least a half hour. Oh, that would make sense, because you have to show that you're so you you are excited, you appreciate the fact that He gave us the Torah. How do you show you appreciate He gave us the Torah? By learning Torah! That's not what it says, the opposite! How do you show you appreciate the spiritual kindness? Because you davka have to eat. And why? To show that you appreciate the Torah. What kind of connection is this? There's something missing here. צו פארשטיין דאס, though the Rebbe goes into whole kinds of side things, the end comes up something very interesting, but to get to it, צו פארשטיין דאס דארף פריער מבאר זיין דעם כללות'דיקן גדר פון חיוב עונג שבת ויום טוב.

First, if this goes into halacha here, let me first explain what is the concept of having pleasure, that we're obligated to have pleasure on Shabbos and Yom Tov. דער עיקר חיוב עונג שבת ויום טוב איז דוקא באכילה ושתיה. You know usually, when we say that you have to enjoy Shabbos and Yom Tov, the main way we enjoy Shabbos and Yom Tov is through eating and drinking. דערפאר איז דער דין, therefore the din is אז אף על פי מען מעג פאסטן א תענית חלום בשבת ויום טוב, even though כנ״ל, like said before, you're allowed to fast on Shabbos and Yom Tov a תענית חלום for a dream, פון דעסטוועגן, דער וואס האט געפאסט, still the din is anybody who did happen to fast a תענית חלום on שבת, דארף נאכדעם פאסטן א תענית בחול כדי שיתכפר לו. You must fast another day of the weekdays to forgive you for the problem you had that you fasted on Shabbos. Because fasting, as much as we said that you're allowed to, but it's still something not 100%, and that's why you have to do something to get forgiven for that. ווייל מיט זיין תענית חלום ביטול עונג עיקר עונג שבת, because when you fasted that really you destroyed, you did not fulfill the real pleasure of Shabbos. Even though we said you did, but it's not 100%. Why? Because usually people have pleasure from food. נאך מער, there's even more than that. דער היתר צו פאסטן בשבת ויום טוב איז נאר ביי תענית חלום, אדער ביי אדער ביי איינעם וואס אכילה בשבת צער ליה. Who's allowed to fast on Shabbos or Yom Tov? If you had a bad dream, or somebody who eating will hurt him or harm him, then you're allowed to. אבער א סתם זאך וואס א ייד וויל פאסטן צוליב אן אנדער סיבה, what happens if a Yid wants to fast for another other reasons, אפילו מחמת תשובה וחסידות, even wants a person wants to repent and do teshuvah, and a way of showing his teshuvah he wants to fast, for other reasons and he will be happy with that fact that he's fasting, און יש לו תענוג בתענית זה, he will enjoy fasting because he knows this is going to help him do teshuvah, is asur, you're not allowed to do that. ווייל אין לו להחליף עונג חכמים שתיקנו בג' סעודות בעונג אחר שאינו מוחשי בשבת, because you're not allowed to exchange the pleasure that the Chachamim said a normal person has to something that you have pleasure yourself. So really, the bottom line is that the real pleasure of a person is food, and that's why really you have to have food, and every other reason you can't fast, a regular Shabbos and Yom Tov, but a תענית חלום is the only one, and even that, there is something that you have to do to forgive. דארף מען פארשטיין, so we have to understand this. וויבאלד אז דער דין עונג איז נישט אכילה מצד עצמו, since we said that the fact Shabbos there's no halachah that you have to eat on Shabbos. There's no such thing. Doesn't say anywhere you have to eat on Shabbos. The halachah is you have to enjoy Shabbos. דאס וואס מען עסט איז צוליב עונג שבת, the reason you have to eat, because that's how people enjoy. מצות סעודת שבת אינה אלא בשביל עונג, it's the Alter Rebbe's lashon that the mitzvah of eating on Shabbos is only because we have to enjoy Shabbos, and how do we enjoy it? Through eating. ווי אזוי דער עונג שבת ויום טוב, ס'איז פאררעכנט ווי א מצוה וואס איז תלוי בדעת האדם, it even says that the mitzvah of oneg Shabbos, enjoying Shabbos, is a mitzvah which depends on every person. Some people, a person enjoys something else, okay, do that on Shabbos. So the point is not the eating actually, the point is enjoying. וויבאלד מען פאסט, מעג פאסטן א תענית חלום משום דתענית עונג ליה, why are you allowed to fast a תענית חלום? Because you enjoy it, so it depends on every person. So if in essence it depends on every Huh? Same thing, yeah. So since the real thing of Shabbos is pleasure, not eating, ela mai, usually pleasure is through eating, but the main point is פארוואס האט מען לכתחילה אויסגעשטעלט דעם חיוב עונג דוקא דרך אכילה ושתיה? So why did the Chachamim say that, you know what, the din is in the Torah you have to have pleasure, we want you to eat in order to have pleasure, און מען טאר נישט מאכן קיין חילוף אין עונג, and you can't exchange, to say, \"Well, I don't enjoy food, I'll enjoy something else, and I'll do something else. I enjoy playing chess, and I'll play chess on Shabbos.\" No, the Chachamim said even though the point is the pleasure, we want you to eat and have pleasure through food. לכאורה, ס'וואלט דאך נישט געדארפט זיין קצובה וקבועה פאר אלעמען, it shouldn't have been a rule for everybody, you gotta eat. נאר יעדער זאל מקיים זיין זיין מצות עונג מיט דעם וואס ער איז מתענג. Everyone should, should be, everyone do whatever you want. Whatever you feel you enjoy, that's what, that should be the

halachah. Why did the Chachamim pick food? אמת טאקע דער תענוג פון רוב בני אדם איז מאכילה ושתיה, אכילת בשר ושתיית ייין, truth is most people do enjoy, their enjoyment is eating, eating meat and drinking wine, דאס איז אבער כלל נישט מכריע אז ביים מיעוט איז אן אנדער אופן פון תענוג, but it doesn't mean that those who are from the minority that enjoy something else should not have they will enjoy something else. ווי א דוגמא, די בעלי תענית פון א תענית לתשובה, like someone who enjoys fasting for teshuvah. זאל ביי זיי נישט הייסן קיין תענוג כדאי, why do they say that no, that's not good, you want to fast because you want to do teshuvah and you'll feel good about it, no good, no, you got to eat. The only exception is חלום, and even that we have no choice, the Chachamim said, so we allowed you to enjoy that, and then you have to do something to forgive for that. Why did the Chachamim pick food? איז דער ביאור אין דעם, explains it like this. תורה ומצות זענען געגעבן געווארן צו אידן ווי זיי זענען נשמות בגופים דוקא. When Hashem gave us the Torah, He gave it not to the angels, He gave it to the אידן. And He gave it to the אידן not to their נשמות only. Everybody's a נשמה? No, He gave it to the נשמה the way it's in the body. וואס, אב ואם יש לכם? Those who have parents, like the Gemara says when Moshe Rabbeinu came to heaven to receive the Torah, מלאכים said, \"Who are you? What is this guy doing here, human being upstairs among the angels?\" So he said, \"I came to receive the Torah.\" \"You gave humans the Torah?\" Turned around to Hashem, \"Give him the Torah? Why these, these people? Give it to us.\" Hashem said to Moshe Rabbeinu, \"Give them an answer.\" So he answered them, \"Listen here, do you know what it says in the Torah?\" One of the things he mentioned, \"The Torah says כבד את אביך ואת אמך, honor your father and mother. You guys have a father and a mother? No. It says six days a week you work, seventh day you rest. You guys work? No. It says don't worship idols. You guys have an yetzer hara that will make worship idols? What are you guys talking about?\" So they said, \"You're right.\" But what do we see from that Gemara? That when we talk about the Torah was given down here, why? Because we are people who have parents, we are people who have an yetzer hara, we are people who have to work. In other words, the Torah was given not the way the נשמה is without a body, the Torah was given to human beings, אידן, the way they are down here in a body. לא בשמים היא means after Matan Torah. After Matan Torah, yeah. און דער טעם דערפון איז, and the reason why, ווייל דער תיקון וואס מצות טוען אויף אין דער מענטש, what's a tikun, correction, the improvement, that's the word, the improvement that a mitzvah is accomplished when the person does it, כמאמר רז״ל לא נתנו המצות אלא לצרף בהם את הבריות, the Gemara says, the Midrash says the mitzvot were given to purify, to make a person a better person, איז נישט צו די נשמה בעצמה. De facto, whatever the influence and accomplishment of mitzvot and Torah is supposed to do, it's not for the neshama. Why? ווארן די נשמה האט מען נישט וואס צו פארריכטן, the neshama doesn't have to be fixed. The neshama doesn't have to be corrected, doesn't have to be improved. The neshama, the neshama is neshama before it came down, neshama doesn't have any problems. נאר צו לייטערן דעם גוף, Hashem gave it because we have a body and He wants the body to become holy. The neshama is holy from beginning, the body is not. The body is physical, not godly, Hashem wants that to become godly. אז אויך דער גוף פון א איד זאל ווערן צרוף, that even the body of a Jew should become purified, און דורכגענומען מיט קדושת המצוות, and should be absorbed of the holiness of mitzvot. That's the purpose of מתן תורה, that's why Hashem gave us the Torah. What about the neshama to get to a higher מדרגה? Yeah, but that's not the reason why He gave it. This, the neshama is doing it, so ס'איז דאך תענוג עליון, it's it's another, another whole section of ענין עונג here. I don't want to take too long. דער עיקר לבוש של הנשמה. של הנשמה, but the kavanah is for the, but the kavanah is that the, that the guf should have an aliyah. און דערווייל, in the meantime, the neshama also has an aliyah. The Hashem wouldn't use a neshama as a tool for something else. So the neshama also gains, but the neshama didn't come, didn't come down here to to be metaken the neshama, it came down to help to be metaken the guf through Torah, and the neshama does it through mitzvot. דערפון פארשטייט מען, from this we understand, אז דאס וואס די תורה זאגט, אז שבת און יום טוב דארף זיין אן עונג ביי אידן, לכם, so it comes out like this. When the Torah says you have to have pleasure on Shabbos and Yom Tov, and the Torah is mainly given for the body, מיינט דאס נישט אז נאר די נשמה זאל האבן תענוג רוחני פון דעם שבת און יום טוב, so obviously it's not enough if you're going to do something that your neshama will enjoy, so fast on Shabbos is because he wants to do teshuva and he enjoys it. No one is going to say that the body enjoys it. The body doesn't enjoy fasting. But this guy is such a special person that the enjoyment of his neshama is more important to him than the body. But the

bottom line is the enjoyment is going to be of the neshama, not of the body. But the Torah was given for the body! So when the Torah says לכם that you have to enjoy Shabbos and Yom Tov, so it's not a ruchniyus, a spiritual enjoyment, נאר עיקר דער גוף זאל פילן עונג, the guf should feel, the body should feel the pleasure. דער גוף מוז דאס פילן אז היינט איז שבת, the body should feel today is Shabbos. So you have to do something for the body to enjoy the Shabbos. ואדרבה, דער עיקר המכוון פון די מצוה איז דוקא דער רצון השם מיט'ן גוף. The main purpose is with the guf. For the neshama also, but it's not enough if the way you're going to show your enjoyment of Shabbos or Yom Tov is because the neshama is going to get some enjoyment. That's very good, your neshama should enjoy Shabbos and Yom Tov. But you're missing the point. If it's a mitzvah, it has to do with the guf, the body, the Eibershter wants the body too. ובאלד אז דער תענוג טבעי פון א גוף איז פון אכילה ושתיה, and since naturally what does a body enjoy? Food, eating and drinking, דעריבער זאגט תורה, that's why the Torah says אז חיוב עונג איז דורך אכילה דוקא, that even though the main purpose is the pleasure, but the chachamim said your pleasure should be from food, because then it's really the body, then the body, because that's what the body enjoys. און דוקא באופן זה ווערט אויפגעטאן אז דער עונג שבת נעמט אדורך דעם גוף ממש. Because if you enjoy the Shabbos through the food, that means that the body gets the enjoyment of Shabbos or the kedusha, the holiness of Shabbos, penetrates into the body. The נפש הבהמית? הא? Yeah, it goes together. For Yom Tov the נפש הבהמית is more מתעלה, no? I mean compared to Shabbos. So? But we still got to do it! We still got to make him feel Shabbos and Yom Tov. מה שאין כן א תענית של תשובה, but let's say he's going to fast because he wants to do תשובה, איז דאס נישט קיין עונג פארן גוף. It's not that the body enjoys it. נאר א תענוג רוחני פאר די נשמה, it's a pleasure that he enjoys because of the neshama. And then he goes further: נאך מער, אפילו ווען א איד האט געפועל'ט ביי זיך אז זיין גוף זאל נישט פילן קיין צער פון דעם תענית, that even if a Yid reached a level that the fact that he's hungry, he's fasting, it doesn't bother him. He he's so great that he caused, he worked on himself that the the pain of the body doesn't bother him at all. He doesn't feel the pain. So to him, he doesn't feel the pain. אדער נאך מער, could be even a higher level, אז דער גוף פילט א געוויסע עונג דערפון וואס די נשמה האט תענוג, Sometimes you could reach a, a tzaddik could reach a level that his body is enjoying the fact that his neshama is enjoying. So pashut he has a physical enjoyment. And there are there were tzaddikim like that that enjoyed spiritual things. על דרך שמועה טובה תדשן עצם כפשוטו, just like it says if a person hears good news, it makes him fat. Enjoyment makes you fat. So just like he enjoy the food, story in Gemara with Rabban Yochanan ben Zakkai, when he met the general of Rome and he told the general, \"You're the king.\" And anyway, finally, while he was talking to him, he got a message from Rome that the Caesar died and they're appointing him as king. And then, he had his put his shoe on, he wanted to he wanted to put another shoe on. His one shoe was on, he wanted to put the, and he couldn't put it on. Why? His foot swell up. So he asked Rabban Yochanan ben Zakkai, \"What's that?\" He said, \"There's a pasuk: שמועה טובה, good news will make your bone swell up, will make bone grow. So now the other shoe won't fit.\" So he tried to take the other shoe off. Couldn't do that either. So he said, \"What should I do now?\" Said, \"Do you have any enemies?\" Said, \"Yeah.\" \"Bring him here.\" He looked at his enemy and the swelling went down. So we

see that here we have like enjoying could have an השפעה on the guf. So in some tzaddikim, the spiritual enjoyment was a physical enjoyment too, like they say, yeah, R'' Nachum Tchernobler was fat and they asked him, \"Why are you fat?\" \"I'm fat from אמן יהא שמיה רבא.\" He listened to Kaddish and he would answer אמן יהא שמיה רבא and he got, enjoyed it so much that it made him fat. Most of us don't. The expression in Yiddish is: קיינער ווערט נישט פעט פון על חטא. When you say על חטא on Yom Kippur, ווערט נישט פעט פון על חטא. You get, but some, there are tzaddikim like that. It's really the spirituality of Shabbos that makes you fat and not the food. ס'אלעס גוט, הא? It's the, it's the enjoyment of the food. It says בכלל what makes a person fat is not the food that you eat. I think I'm getting more and more spiritual. It says when you eat food and you enjoy it, the enjoyment makes you more fat than the food itself. That's what it is, yeah. So if you want to go on a diet, eat food, but just don't enjoy it. Okay, let's go ווייטער. So even a person like that, so you might say that this person who is going to fast on Shabbos because he, spiritually is good for him and he enjoys it spiritually, he even enjoys it physically. So maybe he could do it. But we didn't say it. We said that everybody has to enjoy Shabbos through food. So he says, why? ער זאגט, איז דאך אבער נישט קיין עונג הגוף מצד עצמו, even this tzaddik, body enjoys it, but that's not the original enjoyment of the body on its own, עס זאל זיך מתענג זיין פון א שמועה אדער פון א תענית, that the body in itself essentially enjoys fasting, it's not true. נאר מצד השליטה בטבע אדער דורך עבודה פון די נשמה אויפ'ן גוף, but because his neshama controls the body, היפך טבע הגוף, is able to control it and go against the nature of the body, אפילו פון א צדיק'ס גוף, סוף כל סוף, even a holy body, but the body on its own wants gashmiyus. You could have a tzadik who is able to control it and his neshama forces the body and the body enjoys gashmiyut, but that's not the original enjoyment of the body. און דעריבער תענית שבת ויום טוב עס פאסט נישט, אזא תענית של תשובה גילט נישט, that's for Shabbos v'Yom Tov you can't fast any of these, even a fast of teshuvah which you will enjoy, וודאי אפילו אם יש בו תענוג בתענית, even when he enjoys it. אדרבה, מען מוז מהנה זיין אים שבת דוקא מיט אכילה ושתיה, you must make Shabbos enjoy of food by eating and drinking, וואס דאס איז אן עונג פאר'ן גוף, because that is the real pleasure for the body. ומאידך גיסא, דאפילו ביי תענית חלום בשבת ויום טוב, that's what the din is, even when you're allowed to, the only one you're allowed to is a תענית חלום for a dream, even then, כאטש מ'האט דאס געמאכט ריכטיק, even though they allowed it, אז מען דארף ער דאך א כפרה, you still have to get forgiven for that, הייסט, אז מען האט דערביי מבטל געווען עיקר ענין פון שבת, because you went against the main oneg, enjoyment of Shabbos, which is an enjoyment for the guf originally, be'etzem for the guf, and that you missed. So it comes out from here that the idea, the reason why you have to eat Shabbos and Yom Tov is because since Torah and mitzvot are given to the guf, and there's a mitzvah in the Torah to enjoy Shabbos and Yom Tov, and the guf usually enjoys, the body enjoys food, so the Torah wants you to enjoy the food on Shabbos and Yom Tov, so the body should fulfill the mitzvah, the mitzvah should have an השפעה on the body. And why can't he do on the Pesach? Why is it in a look as well? Well, we'll see. ויש לומר, אז דאס איז דער טעם על דרך הרמז, דען וואס עס איז, this is gonna, so you can say a hint here for a certain inyan. וואס הגם אז אין שולחן ערוך ווערט געבראכט אין צוגאב צו תענית חלום נאך פאלן ווען עס איז דא א היתר נישט צו עסן אדער צו פאסטן אום שבת ווייל ס'איז פאר אים אן עונג, so like this, in Shulchan Aruch when it says that there are certain cases that you're allowed to fast on Shabbos and Yom Tov: dream, and there's a few more examples it gives. For instance, he says, אדם שהאכילה מזיקת לו, if for a person, food, let's say at a certain point that food hurts you, damages you, it's not healthy for you, שאז עונג לו שלא יאכל, then it's a pleasure not to eat. אדער איינער וואס איז איינגעוואוינט צו פאסטן בכל יום, or somebody that fasts every day, האכילה בשבת צער הוא לו. So if he's gonna eat, it's gonna hurt him מפני שינוי וסת. שינוי וסת means you change your schedule and your body can't take it. So those are other examples when you're allowed. דאס איז Shulchan Aruch, אין ש\"ס, but in Gemara, דערמאנט בפירוש בלויז דער היתר פון תענית חלום. In Gemara, when it gives an example, a דין that you're allowed to fast a certain fast on Shabbos and Yom Tov, it gives one

example: fasting for a dream. וואס דערפון איז פארשטאנדיק, now since the Gemara gives that as an example, we understand אז דער יסוד ההיתר פון די אנדערע פאלן איז דער דין פון תענית חלום. It comes out like this: the foundation of all the cases where you're allowed to fast on Shabbos is really in essence the concept of fasting for a dream. So the Gemara tells us that fasting for a dream you're allowed, and the other cases are all similar, or they have the quality of fasting for a dream. In other words, the concept of a dream is what's gonna be the reason why you're allowed to fast. What does that mean? פון דעם לערנט מען אפ, אז די מצוה פון עונג שבת ויום טוב איז נישט קיין אכילה פאר זיך. And the fact that you're allowed to fast for a dream we know that the mitzvah is not the eating, נאר ס'איז עונג שבת, only pleasure, have pleasure. און דעריבער, ווען דער אדם איז מתענג פון ניט עסן מעג ער פאסטן. And therefore, if he has pleasure from not eating you're allowed to fast. But it's all taken from one case of the Gemara, and from that the Shulchan Aruch brings other cases, but the Gemara mentions one case, a case of fasting for a dream. Why? קען מען זאגן, so the Rebbe said, I'm gonna say the peshat like this, אז דער טעם וואס חז\"ל האבן פייכט געווען צו זאגן דעם היתר דוקא ביי תענית חלום, the reason why the חכמים chose to give an example of a dream, כדי דערמיט מרמז זיין, they wanna hint, אז די מציאות ההיתר פון תענית בשבת מאיזה טעם שיהיה, א מצב וואס ער איז מנוע, היינו פון התענג באכילה ושתיה, the Gemara wants to teach us that when it comes to a point that you're not gonna eat on Shabbos and you're allowed to, you're gonna fast, נעמט זיך דערפון וואס ער איז אין א מצב פון חלום רוחני. The reason why you're in the situation that happens that you're allowed to fast is because you're in a dream. That means the concept is really if you'd be awake spiritually, you would eat. Since the Torah wants you to eat and the Torah wants your body to enjoy Shabbos, you would not fast. Even though there is a situation that you're allowed to, but it shows that you are in a dreamland. You are in a dream. What's a dream? A dream is when it's sheinah, you're asleep, בהעלם וגלות פון דער נשמה בגוף. Can this just to go in the We say, it says in many places that galut, the exile, is compared to a dream. Why a dream? What happens in a dream? You're asleep. When you're asleep, you don't know what's going on. That doesn't mean your mind is not working. Your mind is working. You can think during the during the sleep, but when you dream, it's so mixed up. Makes no sense. You could be here. It says you dream one second you're in Miami, one second you're in New York. You dream one second you're happy, one you're sad. Your your mind is working, but it's not not normal. You're mevuhal. That's what galut is. Galut is that spiritually, spirituality is not clear in our minds. Not clear. That's what a dream is, and that's what that's what it is. This person who needs to come out to fast, which means this guy doesn't really reach the level of understanding that really the Eibershter wants your neshamah your guf should eat, and he's going to he's going to fast. So it

comes because there's a dream. ענאכמער פון שינה בהסתר דגלות גיט צו צו פשוט because you're in galut. Sounds like an עם הארץ shouldn't eat meat. Huh? An עם הארץ shouldn't eat meat. Is there a connection to that? No, but Yom Tov and Shabbos should. Should eat. Right. I mean a diet like a חלום and he doesn't understand. He can't mevarer. He can't mevarer, yeah. Here it says because we're not at that level. Yeah. אָבער ווי עס שטייט אין תורה אין דער פסוק היינו כחולמים, it says in Torah the pasuk says that in galut we're like in a dream. So what does it say? ובפרטי החלום איז מחבר שני הפכים בענין אחד, in a dream you can have two opposites at the same time. וואו ווי דער שינה וואס עס מסלק דער שכל, because when you sleep your שכל really goes away. עס בלייבט דא בלייבט דער כח המדמה, all that's left over is the imaginary imaginary שכל. אזוי איז ביי אידן אין דער גלות, so we are in galut like a dream. אלזא ביי דעם העלם והסתר פון גלות, because we're in the concealment of godliness in the exile, איז רעכט אז ביי זיי זאל זיין צוויי דברים הפכים. Tanya says, the Alter Rebbe says this, during galut, which is where we are, you can have two opposites at the same time. What does that mean? בשעת'ן דאווענען שטייט מען דאס נאר אין אן עבודה באמת בכל הטוב. You daven, when you daven sometimes you daven and you really feel close to God, and you really make good decisions. What happens afterwards? און נאכ'ן דאווענען זאל דאס פארגעסן ווערן, עד כדי כך, later you forget, so much so אז ער קען זיך פירן היפך פון דעם וואס ער האט נארוואס געמאכט, it could be complete opposite of what you decided davenen. So it's really a dream. I wouldn't see it, right? So that's why galut is like a dream. You see opposites, because if we see things clear spiritually, and we see godliness, we wouldn't later on do crazy things that we're doing. That shows that we're see, and it's not that we're bluffing. During davenen, we really mean it. In a dream also, בשעת you're here, you're really here. Then you're really there, I mean you're mixed up. In a dream you can't go to two... usually you don't have twelve, all of a sudden you went to two... In a dream? Yeah. No, you could have. Not in בת אחת, you can't, but one right after another. Here it's also one right after another. Davenen and after davenen, they're also. One second you're here, one second you're across the ocean, which is how can you be there? You were just here, so that's opposite. Or even a feeling. One moment you could be happy, and a second is sad. It's it's a crazy thing. So that's how we are. That's our life. Our life is basically a dream. That's why היינו כחולמים, we were like in a dream. So what we're saying, what the Gemara is trying to teach us when it gives the example of being able to fast on Shabbos, so it gives an example of a fast for a dream, what's it telling you? Because if you do come to a level that you have to fast on Shabbos, that means you're in a dream. ווארום ווי שייך ביי אידן אזא זאך, how could there be such a thing, אז אין א טאג פון שבת און יום טוב, a day a day like Shabbos and יום טוב, וואס איז א מצוה עונג באכילה ושתיה, the mitzvah is to eat and drink! זאל זיין גוף מונע זיין פון אן עונג, and your body is stopping you. Because of your situation, there's something that's not allowing you to eat. That shows there's something wrong with you. און דאס רעדט זיך נישט וועגן איינער וואס טוט היפך התורה חס ושלום. We're not talking about a איד who's going against the Torah, doesn't do mitzvot, he's not frum. נאר וועגן אזא וואס ער משתדל זיך פירן זיך על פי תורה, a person is trying to do everything right. און פאר דאס וועגן איז זיין גוף נישט מסוגל צו מקבל זיין אזא ענין, and this guy comes to a point where he can't, where he has to fast, and and he's doing the right thing by fasting, but this shows where this level the guy is, that he brought himself to a level where he has to fast, and his body won't feel the happiness, the kedushah of Shabbos and Yom Tov. איז דאס נאר דערפאר ווייל ער איז אין א מעמד ומצב פון חלום, it's only because in a dream, הסתר הגלות, because of the concealment of the exile. ער איז טאקע א איד וואס פירט זיך על פי תורה, a איד does everything על פי תורה, אבער צוזאמען דערמיט איז דא א הסתר וואס ער לאזט נישט אז דער עונג שבת זאל דורכנעמען. Something with this guy that is so concealed, the kedushah, that his body he doesn't come he's not in a level where his body should feel the holiness. ווי דאס אז זיין גוף זאל דערהערן כבוד שבת, his body should feel, but he's not. He's in the level of a dream. ווען ביי אים וואלט געווען דער הסתר נישט געווען, if this איד would not have this concealment, וואלט דער ויקדשהו פון דעם זמן, the holiness of the day of Shabbos and יום טוב, וואס דאס איז דער יום השבת, the day of שבת, געפועלט אויף זיין גוף, would actually affect his body, אז היינט זאל ער האבן תענוג פון אכילה. Talking about a guy who body is sick, and he can't eat, so on Shabbos he's supposed to fast, because if he's going to eat, it's going to hurt him. But that shows that if he would be in a proper level, his body would be so tuned in that his body would would automatically want to enjoy the food, because it's a mitzvah to enjoy the food. חאטש אז ביי שאר יש בזה השוני הזה באופן הפוך. טאקע in the weekdays he can't eat, but Shabbos he should be able to eat. And

there were טאקע tzadikim, as we find stories, that ate very little the whole week and they pashut couldn't eat, and Shabbos they ate a lot. Now, there were some עבודות not eating, but some avodah eating a lot, why? Because their body was like this, their body felt that the kedushah of Shabbos should penetrate into the body and their body was tuned into it. While שבת איז א מתנה טובה, brings ta'anug in all ענינים, Shabbos brings pleasure even in the גשמיות. און באלד אז דער תורה ענין איז צו באווארענען און געפינען אן עצה אפילו פאר א בשר ודם וואס געפינט זיך אין א צושטאנד, חס ושלום, but still there is a halachah that this guy should fast, because Torah is for everybody, even for those people who are in a lower level and those people who are not in the level that their body feels it. So the Torah speaks to them too. So ווי עס שטייט אין דער תורה אז די פעולה להבדיל בין הטמא ובין הטהור, תורה is good for this side and for that side, so there is a halachah for that person too. So l'chorah, when he is bringing a pasuk where it says that the Torah is made to to make a difference, to understand the difference between clean, pure and unpure, impure, l'chorah, טמא and טהור זענען צוויי הפכים. טמא and טהור are two opposites. דארף מען אנקומען צו תורה מבדיל זיין צווישן זיי? Why do you need a Torah to show you? Two opposites everyone can see. You need a Torah to tell you what's good and what's bad. אבער די הוראה, וואס די הוראה פון תורה איז, אויך פאר א בשר ודם וואס איז אין א מצב פון שינה וחלום, though the Torah is talking even to a person that doesn't know the difference. Person who is in a dream, is asleep. און קען דעריבער צונויפמישן צוויי הפכים ווי טמא און טהור, he can mix up two things. לאזט זיך אראפ תורה, the Torah lowered itself to this guy too, אויך צו אים, איז זי מבדיל בין טמא וטהור, to make a difference tahor and tamei. So since the Torah deals with every person, so even though we're talking about a person that who did, his body is not in tune with this idea that it should feel Shabbos, and therefore his body can't eat, so the Torah gives him also. דעריבער גיט תורה אויך אן עצה, עפעס צו לייכטער מאכן פאר זיין גוף, מניעת מאכלים פון שבת ויום טוב, so even this person who his body doesn't allow him to eat, איז זי מתיר צו פאסטן, the Torah says, okay, you, you're not at that level yet, okay, you're allowed to fast. וויבאלד אז אין זיין איצטיקן מעמד, איז דאס זיין תענוג. Okay, the bottom line is at this moment you enjoy this, do it. But you should know that this is not the real level. The real level you have to reach is that on Shabbos you should enjoy the food because it's Shabbos. But see we have to have both sides. The whole thing doesn't mean you should Shabbos enjoy the food and eat like a like a like like a chazir, and eat because it's Shabbos is to enjoy. Enjoy the food because it's Shabbos, not because, but it should be good food, but because Shabbos that's why you want it. Okay, now we're going to get back to then. אויף דעם, על פי זה, now we

can understand a חילוק בין שבועות ושאר ימים טובים ושבתות. Now we'll understand the difference between Shavuos and other ימים טובים. That every Yom Tov, you don't have to eat, according to one opinion, or at least if you fast a תענית חלום you're allowed. Shavuos, because the Torah was given, you have to eat. And the question we asked before doesn't make any sense. Because the Torah was given you have to eat? Because the Torah was given you have to learn, not you have to eat. So, there is a a vort, once the פריערדיקער רבי came to a city, Otwock, and they didn't say Tachanun. The Polish have a minhag that when you come, a Rebbe comes to a city, the whole city is a Yom Tov and they don't say Tachanun. So the פריערדיקער was by a minyan, and he saw they didn't say Tachanun, so he asked, why didn't you say Tachanun here? What's the So he said, because when a Rebbe comes to a city, you don't say Tachanun. So he didn't understand. I know if a Rebbe comes to a city, you don't sin, but not that you don't say תחנון, און טון עבירות? But that, that's what you should do. Here also, this guy should, in order to to show that it's Torah, is, should learn, why of all things should he eat? Now we're going to understand. דער חידוש און דער התגלות which is בשעת מתן תורה לגבי אנדערע גילויים אין די ימי מועדים וזמנים, what's the difference between the godly revelation on מתן תורה by Shavuos versus the other one? Because we know that the fact that there is Pesach and Sukkos, ימים טובים, why does this make, what is that this day is special? Okay, we celebrate something, but the idea, the penimiyus, the idea is that on that day there is a special godly level, a godly revelation. We might not see it, but there is a godly revelation on Pesach, a different type of godly level of revelation on Sukkos, and on Shavuos. So the difference between the hisgalus, the revelation of godliness that's on Shavuos, which came by מתן תורה, versus the great revelation the other special dates, by מתן תורה, האט עס דורכגענומען די גאנצע בריאה. The godliness that came down to the world when Hashem gave the Torah penetrated into the whole physical world. The whole creation absorbed the holiness of Hashem speaking. Es shteyt, like it says that the kol of מתן תורה, אז ער גייט אין אלע ד' רוחות וממעלה למטה, when Hashem spoke the עשרת הדברות, the Ten Commandments, you could hear it from up and down and from all four sides. In other words, the world itself was basically speaking these words of Hashem. The world absorbed the greatness of Hashem. Vi dos? Vi s'shteyt, it says that the מדרש, ציפור לא צווח, of the whole world not one bird sang, no noise. שור לא געה, the ox didn't make any noise. העולם שותק ומחריש, שותק ומחריש, the world was quiet, because the world felt Hashem, felt Godliness. It says the whole world, not only in the desert where the Yidden were standing around the mountain. Says in the Gemara that when the Yidden the goyim, the whole world someplace else heard מתן תורה, the thunder and lightning, they got scared. They thought another flood is coming to the world. So what did they do? They ran to Bilam. Bilam was their navi, their prophet. Say, \"What's going on?\" But Bilam said, \"Don't worry, don't get scared. ה׳ עוז לעמו יתן. Hashem is giving to His nation עוז, אין עוז אלא תורה, He's giving the Torah.\" So they sighed a they sighed of relief, and they said, \"אַזוי? ה׳ יברך את עמו בשלום.\" That's where we get this pasuk from. Hashem should bless the Yidden with shalom. But how did they know? Because the מתן תורה was all over. So מתן תורה was such a great godly revelation that it penetrated into every aspect of the world. Un noch mer, even more than that, דער קול פון די עשרת הדברות איז נקלט געוואָרן אפילו אין דעם דומם פון דער וועלט. The words of Hashem penetrated into the walls, into the domem, into the physicality of the world. ווי געבראכט באריכות, דער רבי says in a different שיחה, אז דערפאר איז נישט געווען קיין בת קול פון קול פון עשרת הדברות. That's why there was no echo. A long sicha where the Rebbe explains that there was no echo. The Midrash says, and the question is, what's so special there was no echo? Says where does an echo come from? When the words bounce off the wall. But by מתן תורה it didn't bounce off. It was absorbed, and therefore there was no echo. In other words, what all this is saying is that the words of Hashem, which really means the godly revelation, penetrated into the world. און דאָס דערפאר ווייל ביי מתן תורה איז געווען די התגלות פון עצמות ומהות. I mean why did it happen specifically by מתן תורה? Because on מתן תורה the revelation was of Hashem Himself, of God Himself. Not only of one of His rays, as we call it, but it's Him Himself. וואָס האָט זיך כביכול אריינגעגעבן אין תורה, Hashem Himself put Himself into the Torah. כמאמר חז״ל, like the Gemara says, אַז דער וואָרט ׳אנכי׳, the first word of the עשרת הדברות, which is ׳אנכי׳, I, I am God your God, I, כללות עשרת הדברות מתן תורה, which is the beginning of the עשרת הדברות, the beginning of מתן תורה, is the ראשי תיבות, the abbreviation of the words אנא נפשי כתבית יהבית, which means, \"I wrote Myself and gave Myself in the Torah.\" Who's the I? אנכי מי שאנכי, I. Any name that we use for Hashem is not the essence of Hashem. Because a name is always a description. That's what a name is. A description is a limit. So Hashem has a description of being Elokim and being Havayah, all kinds of names. אנכי is not a description. It's I. I is not a description. So I is the essence of Hashem. עצמות אליין זאָגט, so Hashem says, \"I, the essence of Me, אז ער גיט אריין, כתבית יהבית, זיין עצמות, נפשי אין תורה, I say I put Myself into the Torah.\" So now we know that שבועות, מתן תורה, is when Hashem Himself put Himself into the Torah, which put Himself into the whole world. כיוון אז ער איז א בלי גבול אמיתי, Hashem is the true infinity, איז נישטאָ קיין אָרט וווּ זיין התגלות דערלאנגט נישט. So there's no place where His revelation does not reach. וואָס דערפאר האָט מתן תורה דורכגענומען די גאַנצע וועלט. See, anything that is only a revelation or a ray could reach to a certain point and further it doesn't go. But this is not for now, but עצם is all over. The essence is there's no such thing as wherever it is, if this is the essence of it, it's all over. What's the difference between בראשית, I mean the beginning and and מתן תורה? I mean, wasn't the עצם still there from the beginning? No, it wasn't התגלות. So now it's more of a Yeah, נתגלה the עצם. Still being נתגלה? עצם. Okay. און דערמיט באַדארף זיין מובן דער טעם פאַרוואָס מען טאָר נישט פאַסטן קיין תענית חלום ביום חג השבועות. This is why you're not allowed to fast even a fast of a dream on Shavuos. דערפאר ווייל דאָס איז דער יום שניתנה בו תורה. And the reason given is because it's the day that Torah was given. So we said before what kind of connection is this? The reason is like this: כיוון דאָס חג השבועות איז דער יום שניתנה בו תורה, since Shavuos is the day that Torah was given, און דאָס האָט דורכגענומען די גאַנצע בריאה כנ״ל בלי הגבלות, and that penetrated into the whole creation without any limitations, דאַרף אויך די שמחה פון חג השבועות, so the simcha on שבועות דאַרף זיין אַ בלתי מוגבלת, should be an unlimited simcha. ווי דאָס אז ס'זאל נישט זיין קיין אָרט ביי מענטשן, there should be no place in the person וואָס עס דערגרייכט נישט די שמחה פון מתן תורה, that the simcha of מתן תורה doesn't reach. In other words, other ימים טובים, we should also say the mitzvah is to enjoy it, to be happy, the body, you have to eat. Nevertheless, there is a possibility for a person who is not on that level. He had a bad dream, shows that his guy is not in that level and he has to fast, because it's possible, since the revelation was not so strong, the possibility for a human being not to be in that level and his body is not ready for it. Shavuos it's not possible. Shavuos it's not possible, because Shavuos is such a great revelation that there is not no possibility for a Yid's body should not feel that way. בימי אנדערע ימים טובים, בפרט וואס זיי זענען פארבונדן מיט די עשרת הדיברות, other ימים טובים which are only the ray of Hashem, it's not the עצם. קען דערביי זיין אן ארט פאר הסתר הכל. Possibility there should be a concealment, and this guy should have a dream, and the dream represents that the dream is concealment, that your mind doesn't work. This shows that this guy is in a level, and it could be such a level, וואס איז מונע, פארשטעלט אז די שמחה פון יום טוב, a person that by him it's covered up and he doesn't, and therefore the Torah says, \"Yes, you got it, you have to fast, because you are not at that

level yet.\" אבער די שמחה פון תורה, פאר שבועות, which is the day the Torah was given, and that's when the עצמות of Hashem was revealed, so he left no place for anything like that. איז נישט שייך קיין הסתר. There's no such thing it should be a cover-up. עס נעמט דורך אלע מדרגות, it penetrates into every level, אומעטום, all over, אפילו די מדרגות הכי תחתונות, even in the lower levels, האט זיך די שמחה מקובל דער ענין פון מתן תורה. Even the lower levels, a person who is usually in a level that doesn't feel it, Shavuos will feel it. And Shavuos say don't fast. Your body is ready, whether you know it about or not. And on Shavuos, every Yid's body is ready to get the kedushah of Torah to come there. Even if he had a bad dream before? Even if he had a bad dream. What? Especially the lower levels. Yeah, then the Torah it goes all the way down. ממילא קומט עס אראפ אפילו אין עולם החלומות. So this kedushah and the simcha of Shavuos comes even into the world of dreams. In אכילה, which is in the level גשמי of eating, אז אפילו ווען איינער האט א חלום, what even if a certain has a dream, וואס געווענליך וואלט ער נישט געלאזט זיין גוף ער קען נישט האבן קיין תענוג מאכילה. Normally, if you have a dream, your body will not allow you that day to enjoy food. You'll be more enjoying not eating. טוט אויף די שמחה פון שבועות, what the simcha of Shavuos accomplishes, אז אויך ביי אים ווערט די שמחה, even this guy, his body has a שמחה, וואס ביי אים איז מוח ומקובל דער ענין פון שמחת התורה, because he's happy that the Torah was given. The

bottom line, if you want to make it in simple words, that the reason on Shavuos you have to eat, because the Torah was given, because the whole idea of the Torah given is to penetrate into the body. So how do we celebrate it? By something has to do with the body. Including the body. Yes, you must include the body, because that's the whole idea of of Matan Torah. If it was a spiritual thing only, then you could celebrate it in spirituality. See this and this is very in one word the whole שיחה, but the question is, if we're celebrating the spiritual thing of the Torah, it should be celebrated through spiritual things. Why through physical things? The answer is because when the Torah was given, as much as it's a spiritual thing, the purpose is to effect the physicality. So how do we show that we really know what Torah is? If we bring it down to physicality. If someone will fast, that means this guy doesn't even understand what Torah is. He thinks Torah is a spiritual thing. No, Torah is the spirituality coming down to the physicality. Yasher koach. Yasher koach. You can't dream that an elephant can go through an eye of a needle, right? What's to dream? A dream can be opposite. Potential, I guess as an example, yeah? Yeah. But what if it's the physical possibility? Only the Eibershter could do that essentially, right? Right. So we're limited even in the... In one maamar, it says that you could dream an elephant go through a needle. That the reason it's impossible to dream, because you can only dream what you think about during the day, and it's impossible to think about it during the day. In another maamar, it says that it's in fact impossible. That's so crazy, it can't be that crazy.

Nu, L'chaim, l'chaim. L'chaim, l'chaim. Tonight already is ערב ראש חודש. Tomorrow night, so tonight, right? Right. ערב ראש חודש סיון already. Yeah. Less than a week to Sefirah. L'chaim, l'chaim. You already should have a hatzlacha and bracha and בגשמיות וברוחניות גם יחד, for you and your whole family, L'chaim, l'chaim. Amen. אין עוד מלבדו. Amen. Just now? Sent me an email just now. Chalomos chalomos Making an end of year event Just like to say thank you And thank you. So, they invited like on social media. Got a Facebook. מקבל את מקבל את עליה כל השבוע. נכון, בעולם הזה העיקר, שומע, היעוד של האדם, בגלל זה צריכים לתקן את העולם, אסור לו להיות שקוע בעולם. להגיד אני שם את עצמי בתוך העולם, אבל האדם צריך עבודה של בן אדם. בגלל זה אנחנו אומרים ברכה, בגלל זה אנחנו אומרים לחיים, בגלל זה אנחנו אומרים אם לא, היינו חולמים. כל העולם, זה הגוף של עיקר, כל העולם שייך ל... Made a bracha? No thanks. Milchig. Milchig, fleishig, it's all... This is pareve, right? Thank God. Yeah, okay. Just watching out for you. Got a double cup. I had over there. Yeah, the kitchen's here. No, you got other people here. What? People should know here. No, no, I usually eat pareve, but I figured it would be... No, but you could tell right away. Yeah, there was white stuff and the white... You can tell? Look at the black and this is white. I didn't say, but it's I saw half of the fleishig and that. Fleishig, too. As soon as I saw it, I saw that it's... Oh, the white is milchig? Yeah. Oh, yeah, it is. The whole box is milchig. That's all, guys. No, white I mean like light. It's not like real brown. It's light brown. Mazal tov. What is he saying? There's... זה הדבר הכי חשוב.