Yeah, בנוגע לדין פסח שני, concerning the דין of Pesach Sheni which is written in this week's פרשה, שהתורה קבע התשלומין דפסח ראשון ל-י\"ד באייר דוקא. The Torah established that if you didn't bring the first Pesach, the Erev Pesach the קרבן פסח, so you could be mashlim it, you could complete it, complete this, fix this by bringing the קרבן a month later in אייר, חודש ימים לאחר פסח ראשון, which is a whole month after the original קרבן פסח. Tzarich biur, it needs explanation. מה נשתנה קרבן פסח שזמן התשלומין שלו יבוא לאחר הפסק של חודש ימים? Why is קרבן פסח different that if you're going to be mashlim it, the tashlumin could be a month later משאר קרבנות יום טוב, from the other different than other קרבנות of יום טוב, שימי תשלומיהן באים בהמשך ליום ראשון של חג. Over there, when you have to bring a קרבן on Yom Tov and you didn't bring the first day, but to the קרבן that a person who comes for עליה לרגל has to bring, you bring it the second day. Seven days you have. Seven days from the first day of Yom Tov. This is why we didn't say תחנון until yesterday also, because Shavuos there are seven days. So the tashlumin that you have are is right afterwards. And by a קרבן פסח the tashlumin is a month later, why?

Additional or including the first? Including the first. ובפרט על פי מאמר חז\"ל, so it's a peleh, he says. Especially when Chazal say שהטמאים לנפש אדם, says what brought Pesach Sheni? Because those who were tamei came to Moshe and said why should we miss out the קרבן? So those that were טמאים במדבר שבאו בטענה למה נגרע לבלתי הקריב את קרבן ה' במועדו. They are the ones that came and had a ta'anah, why should we lose bringing out the קרבן in its proper time? וזכו שפרשה זו נאמרה על ידם, and they were zocheh that this פרשה, the הלכה of Pesach Sheni was given through them. So the Gemara says that these people, interesting, חל יום השביעי לטומאתם בערב פסח. The last day of their tumah was ערב פסח. That means that they became tamei seven days before. When a person becomes טמא לנפש, he's tamei for seven days. A regular tumah, you're tamei only for one day. You're tamei, you go to the mikveh and you finish it. Like טומאת מת, you have to spritz the פרה אדומה. It has to be on the third day and the seventh day. Weren't these the people who carried the aron? Right, right, yeah. Some say, some say Nadav vaAvihu. But whatever it is, לפועל ממש, Huh? Yeah. Second day? Second day of Nisan. Second day of Nisan made the פרה אדומה. So, and this is י\"ד ניסן. So they, on on ערב פסח, they were finishing that day, finishing the tumah. This is the 50th year after Yetziat Mitzrayim? The year later, yeah. And first. שלפי זה, What? Now you're going to go into this cheshbonot, it's not clear. Because when did they die? The first day? On the first day of. So when was the seventh day? The seventh. The seventh of. Here it says that the seventh day was on ערב פסח. So this goes according to the opinion that the ימי that the that the ימי המילואים, the שבעת ימי המילואים started from ראש חודש ניסן. If we נאמן that שבעת ימי המילואים was כ\"ג אדר, ראש חודש ניסן was the ויהי ביום השמיני. There is an opinion that ראש חודש ניסן started the שבעת ימי המילואים. So the last day of the מילואים, ביום השמיני, was on the eighth day of Nisan. Be'emet, and that's the day they died. So on the 14th day of Nisan was their seventh day, because they carried out the aron, the body of the bodies of Nadav vaAvihu. So according to this opinion, that day they were finishing that tumah that day. They were still tamei on that day, but that was the last day. So according to that, הרי היה אפשר לקבוע את זמן התשלומין, so there was possible to set up the time of תשלומין במשך ימי החג גופא during Yom Tov. If it would be that they couldn't be clean so three weeks later, so you could say that's why he said bring it a month later. But that's not true, they could have brought it right away. As a matter of fact, they even thought that they could bring it, because that night they were already tahor. Where Rashi explained in Chumash, they claimed and claimed let us bring the קרבן today במועדו. I were טמא, but לפועל the כהן can bring it and to eat the קרבן פסח, we'll eat it at night, and at night we'll be טהור already. Halacha lemaaseh the Eibishter didn't agree because he he don't want that the טומאה, a person who is טמא should bring the קרבן פסח. Whatever, but what he's saying here is, so they could have brought the תשלומין right away. Why did the Eibishter say to wait till Iyar? Make a din for the rest of the evenings, for the next generation. So why davka? What the what's the purpose? Why is it The שאלה is בכלל, why did he make it why couldn't he make it right away? And if you might answer maybe the first year he couldn't do it right away, it's not true. The first year could have done it right away too. So they came to Moshe and Moshe had to ask. Moshe couldn't answer. He said they all asked a kashya. Yeah. What was kashya? Yeah. All the women Half the women were טמא. Yeah. And if you push it off for another month, Well, who says a woman is מחויב in קרבן פסח? Who says a woman is מחויב in קרבן פסח? It's a machloket whether women are חייב in קרבן פסח or not. So you can't bring, any טומאה you can't bring. Only thing, farkert, טומאת מת, if ציבור is טמא, you can bring a טומאה, but only טומאת מת, not טומאת נידה, not טומאת זיבה. ויש לומר, the Rebbe says like this, על פי פנימיות התורה זהו היסוד לביאור הצמח צדק. If you're going to answer על פי פנימיות התורה, על פי נגלה he's not answering, על פי חסידות, this is the source, the יסוד for what the Tzemach Tzedek says, שעניינו של פסח שני בעבודת האדם, that if you apply, what does פסח שני mean in our עבודה, שייך לתוכן עבודה של חודש אייר החודש השני. He says that it has to do with the second level. In other words, he's saying there are two levels. He's going to explain that פסח ראשון is one level, פסח שני is a second level. And he's going to say this is tzadikim, this is baalei teshuva, we'll see. So that's the answer. The Eibershter wanted that the פסח שני, the tashlumin of the קרבן פסח, should be in a second month.

What was the kashya? Why didn't he make it right the Yom Tov? He wanted it bedavka it should be in a second month. It should have the concept of second. No, not because of אייר דווקא, the second. That means the month after Nisan. It shouldn't be in the same month of Nisan, it should be a second, why? Because beruchniyut, it's a second level. To be חודש השני, which happens to be חודש אייר. No, not lower, higher! Higher! Another step. A second, yeah? It'll be higher. Yeah, so it doesn't go to why But that, see, if it's two weeks later and then it might as well be a month later. The kashya was why wasn't it right away? If you can't bring that day, do it the next day. Yeah, but if not the next day, anyway, because we want to make it in the second month, so you chose the same day of the month. Yeah. But it's not if it's not Nisan anyway, it's not יציאת מצרים. But he didn't explain it yet. He just said the answer is, על פי חסידות, because it should be a שני. It should be a second, why? Because על פי חסידות, it's a second level. תוכן ביאור Tzemach Tzedek, now he says, let me tell you what the Tzemach Tzedek says. Tzemach Tzedek says like this: עניינו של פסח שני בעבודת האדם, what's the meaning of פסח שני in avodah? הוא עליה ממדרגה ראשונה

דיציאת מצרים, that's when you elevate yourself from the first level, the first level is יציאת מצרים. And that's פסח ראשון, בחודש ניסן החודש הראשון. יציאת מצרים is considered the first level. He didn't feel the... Come in! It's fine, it's totally fine. Yeah. Anyway, so he says, the first madreigah is יציאת מצרים. And that's the first month, because it's the first madreigah. פסח שני is when you're going higher. You're going from that דרגה לדרגה השנייה, to the second madreigah, which is בחודש אייר החודש השני, which is the second month. Dehaynu, oh, here he explains what that is. What are the two madreigot? הוא עבודה דעשה טוב הבא לאחר הקדמת סור מרע. The first madreigah is סור מרע, stay away from evil, move away from the evil. And the second one is עשה טוב. And he explains, כלומר, it means like this: יציאת מצרים התחלת העבודה. We know that יציאת מצרים is the beginning of avodah. What was it? סור מרע, go away from the רע, היציאה ממצרים, going away from מצרים. וכמבואר b'Tanya, so in Tanya it says, ביציאת מצרים נאמר כי ברח העם, by יציאת מצרים it says that they ran away, they escaped, and the question is, why did they escape? Who's chasing them? So they escaped from themselves, מפני שהרע שבנפשות ישראל עדין היה בתקפו, because the רע was still strong, so what did they, what were they supposed to do? ועיקר עבודתם הייתה סור מרע, so they had to go away, הבריחה מטומאת מצרים, running away from מצרים. ולאחר הקדמת עבודת סור מרע, after you already have the beginning, which is סור מרע, נתעלו למדרגה השנייה, then you can reach the higher מדרגה, which is עשה טוב. That's the two מדרגות. עשה טוב means do good. No, they weren't chased, they were chased out! No, later! When they left they weren't running, escaping. They were telling them to go, no one was chasing them. Later he changed his mind. What does that mean by עבודה רוחנית בנפש האדם? What does that mean when we apply it to ourselves? יציאת מצרים, which is פסח ראשון, is avodah of אתכפיא. When you have something bad, you run away, go away from it. כפיית הרע שבנפשי, the bad that you have, you bend it, which means you fight it, you don't follow it. ומעבודה זו מגיעים ועולים למדרגה השנייה, from there you go to higher מדרגה, which is avodah of אתהפכא, changing over, transforming, הפיכת הרע לטוב, transforming the bad to good, which is בכל לבבך בשני יצריך, with both yetzer hara. Yeah, both. יצרים I mean, both the יצרים, the טוב and the yetzer hara. So that's the second דרגה, the דרגה of אתהפכא, so that's the second דרגה. ומילא, and that's פסח שני, the שני. ומילא, זו דפסח שני מסמלת כללות החודש עבודה דחודש אייר כחידושה בעבודת חודש אייר, and it fits to what the עבודה בכלל of Iyar. What's the special avodah of Iyar? החודש השני לגבי חודש ניסן שהוא חודש הראשון. It's the second month לגבי ניסן which is the first. What's the main avodah? Sefirat HaOmer! And what's Sefirat HaOmer? העיקר דספירת העומר הוא בכל חודש אייר, even though we count a little bit in Nisan and we count a little bit in Sivan, but the whole month is Iyar. The עיקר עבודה, עבודה דספירת העומר בירור המדות והפיכתם לקדושה, changing over to kedushah. So Nisan, Yetziat Mitzrayim is not changing over the bad to the good, that's just staying away from bad, and then the second madreigah is a higher madreigah, that's why the second madreigah, that's why it's in Iyar, the second month, like sefirah, changing over to kedushah. ועל פי זה מבאר את החילוק בין פסח ראשון לפסח שני. That's why, based on this, he explains a few halachot in the difference between the קרבן פסח we bring Pesach and the קרבן פסח we bring in

פסח שני. שהראשון אסור בבל יראה ובל ימצא. When you bring the first קרבן פסח, it's a time when you're not allowed to have chametz, you can't even own chametz. והשני חמץ ומצה עמו בבית. The second one you can have chametz, you just can't eat chametz together with the קרבן פסח, but you can have chametz. What's the connection? So he says like this: כי כפי שעבודה דפסח ראשון סור מרע, בריחה מרע, since פסח ראשון עבודה is running away from the evil, going away from it, לכן חל אז החיוב לבער את החמץ. So we have to get rid of chametz. What's chametz? הרומז על הרע. Chametz represents evil. שאור שבעיסה, the Gemara uses the lashon, the sourdough is a reference to the yetzer hara. שלא יהא שום חמץ ברשותו, you're not allowed to own chametz, because it's a time when you have to stay away from chametz. מה שאין כן פסח שני, but פסח שני שעניינו הפיכת הרע לטוב, there the pshat is you're transforming the bad to good, אין צריכים בזה הזמן לבער את החמץ מרשותו. You don't have to get rid of the chametz. אלא חמץ ומצה עמו בבית, you could have חמץ, כי על ידי פסח שני ניתן בזה האופן הכח להפך את החמץ לקדושה. You don't have to go away from chametz, you change chametz, the bad to good, so for פסח שני, you could have chametz, I'm allowed to have chametz, and the ruchniyusdike meaning of chametz, which is yetzer hara, you can change over. ויש לומר, the רבי בסוגריים, this is, by the way, says, בדוגמת עניין דשתי הלחם בחג השבועות לגבי קרבן העומר דחג הפסח. This is similar to we say on Shavuos, they used to bring a קרבן שתי הלחם, and that was chametz. Pesach, he brought the קרבן עומר, which was matzah. שמעלתו היא דוקא בזה שהוא חמץ, the maalah of the שתי הלחם of Shavuos, and it had to be דווקא חמץ. Why davka, takeh did they make that Shavuos you should, the Eibershter wants שבועות חמץ? כי לאחר גמר עבודה דספירת העומר, when you finished counting the עומר, הרי החמץ נהפך לגמרי לקדושה, the chametz was transformed to קדושה, והיו מביאים אותו קרבן להשם, it becomes a korban. So the bottom line, we understand the answer to the first question is right away answered: why is it the second month and not right away? Because it's the second level. What's the second level? So now he explains: פסח ראשון, which is Yetzias Mitzrayim, is the first level, atchafya, which basically is sur meira, stay away, go away from Mitzrayim, go away from evil. Then comes the month of Iyar, it's the time to transform the ra into good, that's the inyan of Pesach Sheni. This is in the Tzemach Tzedek's ביאור. אלא שצריך עיון בעצם ביאורו של הצמח צדק. There's a takeh kashya in that kind of Tzemach Tzedek. שלכאורה ביאור זה, לכאורה, this pshat, this ביאור that the Tzemach Tzedek said, שפסח שני הוא דרגא שנייה ונעלית בעבודה, פסח שני is a higher מדרגה, it's the second דרגה, which is עשה טוב, to do good, and אתהפכא, to transform the bad into good, הבאה לאחר הקדמת עבודה דפסח ראשון סור מרע ואתכפיא, this comes after you did Pesach Rishon, you did already the lower level and you went away from the bad, that's when you could reach the higher level, הוא היפך המפורש בפשוטו של מקרא ובהלכה, it's the opposite of a pshat! What's פשוטו של מקרא? שכל עניינו של פסח שני אינו אלא באיש שלא עשה פסח ראשון. The whole inyan of Pesach Sheni is someone that did not bring Pesach Rishon! ומי שהקריב בזמנו את פסח ראשון, someone who brought his קרבן פסח ראשון, לא זו בלבד שאינו עולה בחיוב להקריב קרבן פסח שני, not only doesn't he have to bring a פסח שני, אלא אסור לו להקריב פסח שני, he can't bring a קרבן פסח שני! ולפי ביאור הצמח צדק, הוא איפכא, according to the Tzemach Tzedek it's the opposite. כי נוסף על זה שלאחר עבודה דפסח ראשון שייכת וגם נדרשת עבודה דפסח שני, first of all, the whole inyan of Pesach Sheni could only come, according to his pshat, after Pesach Rishon, when you have the lower מדרגה, then you reach the higher מדרגה. הרי יתירה מזו, אי אפשר להגיע לעבודה דפסח שני כי אם דווקא על ידי הקדמת עבודה דפסח ראשון. It's simply impossible to reach the second level without the first! So lich'ora it should be farkert, only somebody who brought Pesach Rishon should have to bring Pesach Sheni according to this ביאור. ועל הפועל, the halacha is that it's farkert, that whoever did not bring, no, the she'eilah is how does the רוחניות fit with the גשמיות. So here the, this is the רוחניות'דיקע The explanation of what Pesach is, so according to the רוחניותדיקע ענין it should have been the other way. So there must be something in רוחניות that this fits. יש לומר הביאור בזה. קיצור פשט איז ובהקדמה: האמור לעיל שכל ענין דפסח שני הוא דווקא כשלא קדם לו פסח ראשון, and we said before בפשטות פשט that

whole time that Pesach Sheni could only come if someone did not have פסח ראשון, הרי זה רק בנוגע לקרבן פסח. It's only if you didn't bring the Korban Pesach. שאם לא הקריב בראשון, מקריב בשני. If he didn't bring the קרבן פסח בראשון, he could bring בשני. ואם הקריב בראשון, אינו מקריב בשני. If you did bring בראשון, you can't bring בשני. אבל מובן, but we understand, שאין זה בנוגע לשאר הענינים והמצוות של חג הפסח. It doesn't have to do with the other mitzvot of Pesach, like איסור חמץ, you can't have חמץ, אכילת מצה, אה, דאס איז וואס ער זאגט, שגם מי שאינו מקריב קרבן פסח בי״ד בניסן, even if someone did not bring the קרבן פסח בי״ד בניסן, and he didn't bring it על פי תורה, not a פשט he didn't bring it because he was negligent or he was, שהיה טמא או שהיה בדרך רחוקה, he was far, he was טמא, and they also, but he's saying in fact, even when you did bring פסח שני, מחויב באיסור חמץ ולאכול מצה. Even when you did bring Pesach Sheni? No, if you... First we're saying a person who did not bring Pesach Rishon, but still kept all the mitzvot of Pesach. And even if the person did not bring פסח שני, על פי הלכה he didn't have to bring, that means it was right of him not to bring Pesach Rishon, it was right of him not to bring Pesach Rishon, but the other mitzvot of Pesach he has. And so let's skip the brackets for a second. The flow will go better. And then we'll go back to this. ועל פי זה, you know what, it's going to take too long. Let's go So בפועל he says every person, even if he didn't bring Pesach Rishon and he didn't have to bring Pesach Rishon, you have to keep the mitzvot of Pesach. ויש להוסיף, you could even add, שבנידון הכתוב, but when we talk about the pasuk that we're discussing now, הרי האנשים אשר היו טמאים לנפש אדם, and who are the people who were tamei? כדברי חז״ל, מישאל ואלצפן שהיו עוסקים בנדב ואביהוא, Mishael and Elzaphan that were involved in נדב ואביהוא, כלומר שטומאתם היתה על פי ציווי משה. Why did they get tamei? Moshe told them! He said קרבו שאו את אחיכם, pick them up. ויש לומר שזה הביאור, the Rebbe calls it a פרט על פרט, and that could be the reason why they complained למה נגרע? Why should we lose? What's the kashya, why should we lose? לכאורה, אינו מובן, what's their complaint? מה מקום לטענת למה נגרע לבלתי הקריב את קרבן ה׳ במועדו, what kind of complaint is this? Why can't we bring the korban? הלא הם עצמם בדיבורם פירשו את הסיבה לזה, they gave the answer! באמרם, they started saying אנחנו טמאים לנפש אדם, we are טמא, שלכן אין אנו ראויים להקריב קרבן ה׳ במועדו. Everyone knows that halacha of korban. So what's their טענה then? היות we can't bring the korban, you're tamei, you can't bring the korban! אלא טענתם היתה, so we said this, על זה the טענה was based on שטומאתם היתה על פי ציווי משה, you told us to get tamei! ולכן טענו, so they claimed היות שעל ידי ציווי משה, Moshe told them to do something which is good, נגרע, that should make us lose? ובפרט מהקרבת קרבן ה׳ במועדו, especially not stam to lose, you lose money, you lose a korban! That's their טענה. ועל פי זה ברור ופשוט שכל עניני הפסח באנשים אלו, so we understand these people, when they get tamei, mimale you can say a person who is tamei because he just didn't care, so maybe he didn't eat matzah either. These guys, they did it because they were supposed to, Moshe told them. So certainly, so the כל עניני הפסח מלבד הקרבת הפסח היו בתכלית השלימות, so we're talking here about people who did all the mitzvot of Pesach. ועל פי זה מובנים דברי הצמח צדק, שפסח שני שייך לדרגא השני׳, now we understand what he meant, that it's the second level הבאה לאחר הדרגא הראשונה דפסח ראשון, comes after the first of פסח ראשון. Heinu, it means like this: שכדי לבוא לפסח שני בהכרח שיתחיל בפסח ראשון. That's pashut, the Tzemach Tzedek says in order to get to the higher level of פסח שני, you have to go to פסח ראשון. אף שפסח שני הוא רק למי שלא הקריב פסח ראשון, ay, we said if you have to have פסח ראשון to get to פסח שני, but the din is farkert that you only bring פסח שני if you didn't? So he taytsh: העבודה רוחנית דחג הפסח, סור מרע, כפיית הרע, but we said that the first level of פסח ראשון, which is staying away from רע, bettering the רע, קשורה בקיום שאר עניני ומצוות החג, it's not the קרבן פסח that accomplishes it, it's the other inyanim: איסור חמץ, חיוב אכילת מצה, you have to eat מצה, לחם עוני, you have to be in a level of לחם עוני which is poor, and you have to feel בטל. אה, דאס איז אתכפיא. וכיוון שגם מי שלא הקריב פסח ראשון בזמנו, therefore, even if somebody did not bring the פסח ראשון, הרי גמר עבודתו בשאר עניני פסח, but he did everything else on פסח, נמצא, it comes out שפסח שני הוא אצלו הדרגא השני׳, so

even by him it's the second דרגא, הבאה לאחר העבודה דחג הפסח הראשון, comes after פסח, כביאור הצמח צדק, like the Tzemach Tzedek says, שפסח שני מגיע ועולה במדריגה השני׳ בעבודה. So take, so if... So the פסח שני is not only for those who were ממלא פסח ראשון כהלכתו because they were, where everything was fine, but even for the ones that were tamei, the פסח שני... Not even. But, well, it seems like that the ikar is the fact that they did all the mitzvot. Of course, even if they were tamei, they did the first מדריגה. So we thought the first מדריגה is the קרבן פסח. Mimela, how could you come to the second מדרגה without having the first, right? So he says no, it's not the קרבן פסח, is the matzah, the everything else, that's what it is. So Pesach Sheni is the second דרגה after this. Yeah, sure. Eat the matzah without the קרבן פסח, and they didn't eat chametz, they kept all the... And what happens if you don't קרבן פסח? What happens someone is tamei, what do you do? What do we do? Mitzvah of matzah. Mitzvah of matzah. That's what he says. Not eating chametz. Adaraba, the whole idea of what Pesach represents, the first מדרגה of sur meira, where do you see the sur meira? Not eating chametz. And, and אפקעתא? אפקעתא דחמיצי. Hallel said that you're not yotzei the mitzvah. No, you're not yotzei the mitzvah of matzah. You're not yotzei the mitzvah of matzah if you don't eat it with the קרבן פסח, or with maror in this case, with the maror. So they did it with maror, just like we do. We don't have קרבן פסח anyway. So lichorah everything is fine. No, not fine. אמנם עדיין אינו מובן כל צרכו, it's not clear. And it's also a very simple kashya. The kashya is

going to be: why, if someone did bring the קרבן פסח ראשון, can't he bring קרבן פסח שני? If he done, or he ate matzah and didn't eat chametz, he also had the קרבן פסח, now he loses, he can't bring? According to this, cuz everything has to fit. The Rebbe, no, we'll see, you don't lose. אמנם עדיין אינו מובן כל צרכו, it's not clear. הן אמת שגם מי שלא הקריב קרבן פסח ראשון, true that even the one that did not have the קרבן פסח of ראשון, לא נגרעה עבודתו, וגם הוא רוכש את המדרגה הראשונה של חג הפסח ראשון, didn't lose anything of the avodah of פסח ראשון because he had the matzah. דכיון שהיה אסור באכילת חמץ ובכל עניני פסח ראשון מלבד קרבן פסח, he had everything besides the קרבן פסח, he had everything. וממילא נעלה לדרגה השנייה, therefore he could come to the second level of פסח שני. אבל אידך גיסא, on the other hand, number one: למה, למי שהקריב פסח ראשון, why is it that the one that did bring the פסח ראשון, אסור לו להקריב פסח שני? Can't bring the פסח שני. והרי לביאור הצמח צדק נדרשת מכל אחד עבודת פסח שני. Every Yid has to reach the second מדרגה. So because he had the פסח ראשון, which is still the first מדרגה, he can't get to the second מדרגה? And also the ב': איך ובמה עולה הוא לדרגה השנייה בעבודת השם? How does he takeh get to the second מדרגה, כשבא רק עם קרבן פסח ראשון בידו? If he only brought the פסח ראשון and he doesn't have פסח שני, how is he going to get to it? Why can't he get, and how is he going to get to it? יש לומר הביאור, the peshat is like this. We'll get to now also, soon. The Rebbe talks about everything, both sides. So the peshat is like this: לאחר הקרבת פסח ראשון, קרבן פסח ראשון, when you bring the קרבן פסח ראשון, שוב אין צורך להביא קרבן פסח שני כדי להגיע למדרגה השנייה. You don't need the קרבן פסח שני to reach the מדרגה, the high, עשה טוב, which is atahafcha. Why? כי זה כבר נעשה בשלימות על ידי הקרבת פסח ראשון. If you brought the פסח ראשון, you have the second מדרגה too. כלומר, he says, זה שביכולתו של אדם להגיע בחודש אייר למדרגה השנייה בעבודת השם, this that we said that a Yid is able in the second month to reach the second מדרגה, which is the מדרגה of עשה טוב and אתהפכא, בא על ידי הקרבן של פסח ראשון. By this guy, it'll come through the פסח ראשון. How? הסבר הדבר, now explain it, the Rebbe says, that who needs the פסח שני? Only the guy who did not bring the פסח ראשון. So he has the first madregah from the matzah, that is, and he has the second madregah. A guy who brought the קרבן פסח ראשון doesn't need it. He could reach the second madregah without the פסח שני. How? We'll see. קרבן הוא מלשון קירוב. What is the inyan of a korban? See, the guy who didn't bring פסח ראשון didn't bring the korban. He has avodah, but he doesn't have the avodah of a korban. What's the inyan of a korban? The guy who did bring פסח ראשון, the korban, brought a korban. What's a korban? קרבן הוא מלשון קירוב, closeness, שעל ידי קרבנות מתקרב אדם להשם. Through korbanot you get close to Hashem. כמבואר בכמה מקומות בענינו של קרבן בעבודת האדם, what's the inyan of a korban in the avodah of a Yid? שאדם צריך להקריב להשם את הבהמה שלו. You makriv a korban, it's a behemah. What it really represents: you have to be makriv your behemah. עד שיהא ראוי להיות נקרב על מזבח השם, you have to be makriv it in such a way that you could put it on Hashem's מזבח, ולהישרף באש שלמעלה, could be burned with the fire of above, שייכלל בקדושה, part of kedushah. והקרבת פסח ראשון, bringing the, the קרבן פסח ראשון, היא הנותנת כח ופעלה שתמשך עבודת האדם, שהמשך עבודת האדם, that gives the koach. The fact that he brought a קרבן פסח ראשון gives the koach that he should continue ספירת העומר שזמנה מתחיל תיכף ממחרת הפסח. He brought the פסח ראשון, so it gives him a koach that when you start counting Sefirah the next day, יהא באופן כזה, should be in such a way, שיגיע על ידה לעשה טוב ואתהפכא, that you will get through it to is'hapcha. So the

פסח ראשון, because it was a korban, if you had the korban, then that korban gives you the koach that now you could continue and reach the second madreigah. Now, when will you takeh reach the second madreigah? In Iyar. But why are you able to reach it in the second, in Iyar? Because of the פסח ראשון. But if you didn't bring the פסח ראשון, you have the that first avodah because you ate matzah and didn't eat chametz, but you need the קרבן פסח to do it. ואין סתירה בביאור של הצמח צדק, no contradiction between the Tzemach Tzedek's ביאור שפסח שני ענינו הדרגא השנייה בעבודת השם, that פסח שני is the second madreigah, and ענינו של פסח שני שבא לתקן ולהשלים את החסרון דפסח ראשון, and פשט פשט that the whole thing of פסח שני is to fix a mistake or something that you missed out in פסח ראשון. לכאורה סתירה. Here it says a second level, that means you have to have both, and the פשט פשט is farkert, that it's only if you missed out. It's no contradiction כי עבודתו זו של פסח שני דרגא השנייה, d'is'hapcha, the avodah of פסח שני which is the second דרגא, תלויה בהקרבת קרבן פסח. It has to be through a קרבן פסח, that's the bottom line. ולכן, therefore, מי שהקריב פסח ראשון, if you brought the פסח ראשון, יגיע לבחינת המדרגה השנייה, he will definitely the פסח ראשון gives him the boost to reach the second מדרגה בחודש השני אפילו ביום פסח שני, even even on the day of פסח שני, ואין צורך, ובמילא אין מקום לקרבן נוסף, he doesn't need a second korban, he has the korban. The kiruv that the korban is supposed to bring he got. So he got it in the first level so strong that it gives him the boost to be able to reach the second level. מה שאין כן מי שלא הגיע לכאורה שלא הקריב קרבן פסח ראשון, if he didn't bring, אי אפשר לו להגיע למדריגת אתהפכא, he cannot reach the second level מבלי שיתקן וישלים את החסרון דפסח ראשון, and like because he's missing, על ידי שיקריב קרבן פסח שני, he has to bring a second קרבן, ולא יגרע להקריב על דרך פסח ראשון, and he will not be missing. Just like the other guy had the פסח ראשון and that gave him the boost, he gets the boost later. So the bottom line is it's clear it's a second מדרגה, פסח שני is a second madregah. It's a hamshach and that's the hamshach to before. So if you have the קרבן פסח ראשון you get that madregah without bringing. If you didn't bring it you get that madregah with bringing. But the nekudah is that there is a second madregah, even if you brought פסח ראשון, you have the פסח שני. קרבן מוסף adds But he doesn't Yeah, he doesn't need an extra korban, no. וקרבן מוסף he doesn't need a second korban. If you brought the קרבן פסח ראשון, he doesn't need קרבן מוסף, another korban. על פי ביאור זה יובן גם כן, this explains a very, a gishmake zach. וואס איז מיט א גער? Hold on second. ס'איז דא. Yeah, yeah. So this

will also explain the reason שגם בזמן הזה, that even nowadays, נקבע פסח שני ליום מיוחד לכל ישראל, a special day. כותב אדמו״ר הזקן בסידורו, the Alter Rebbe writes in סידור, שפסח שני אין אומרים תחנון, we don't say tachanun on פסח שני, ואף יש נוהגים לאכול בו מצה זכר לפסח שני, we even eat matzah also זכר. לכאורה, הרי ענינו של פסח שני הוא תיקון והשלמה למי שלא היה בפסח ראשון. עניינו of פסח שני in peshat peshat is to be משלים the קרבן פסח ראשון. Let's this time let's skip the brackets for a second. ולכן, so the second paragraph, ולכן בזמן הזה, so nowadays, ובפרט בחוץ לארץ שאין לנו קרבן פסח, we don't have a קרבן פסח anyway, שוב לא שייך לכאורה כל ענין דפסח שני, there's no inyan of פסח שני, ומה המקום לחגיגת פסח שני באיזה אופן שהוא? Why do we celebrate פסח שני? If you could bring like קרבן פסח, so then if you didn't bring the פסח ראשון, you have פסח שני. We can't bring not פסח ראשון, not פסח שני, we have nothing to do, so why do we celebrate it? Now let's go back before. He says פסח שני is a השלמה, תשלומים for those that missed פסח ראשון. וגם למאן דאמר, וכן ההלכה, דפסח שני רגל בפני עצמו, even if you pasken that פסח שני is a Yom Tov for itself, לגבי וואסער דין? שלכן גם מי שלא היה יכול או חייב בקרבן פסח ראשון, therefore, even somebody who at the time of פסח ראשון he wasn't obligated to bring, שנכנס בחיוב בין ראשון לשני, and he became obligated between the first and the second, כגון למשל קטן שנתגדל, if a person has become Bar Mitzvah between פסח ראשון and פסח שני, או גר שנתגייר בין ראשון לשני, or a ger that was מגייר, so פסח ראשון he wasn't חייב, so חייב להביא פסח שני, he has to bring פסח שני. Why? Because we consider it as a separate Yom Tov. מכל מקום על כרחך, the peshat is not, see, the peshat is not that it's not a continuation of פסח ראשון. It's still because of פסח ראשון. He said, מכל מקום על כרחך, what we have to say ומפורש בקרא שבא על ידי טענת למה נגרע, we see in the Torah it says the only reason the אייבערשטער said פסח שני because you missed out פסח ראשון, שענינו של פסח שני הוא תשלומים לגרעון דראשון. That's for sure it's because you missed something with the ראשון. וכל מי שעשה ראשון, the one that did the ראשון, אי אפשר לו להתחייב בשני, he's not חייב in the second, אלא שחידשה תורה והוסיפה דפסח שני רגל בפני עצמו, the Torah was mechadesh that there is a פסח שני and it's a separate Yom Tov meaning דהיכא דהיה קטן וכולי ולא היה מחוייב בראשון, even though the guy was not מחוייב, בכל זאת ניתנה לו אפשרות להקריב את הפסח בי״ד באייר, he still could bring in י״ד באייר, על דרך זה בגר. In other words, a ger who is מגייר or a קטן who becomes a Bar Mitzvah between פסח ראשון and שני, he wasn't מחוייב פסח ראשון, so there was nothing wrong, he's still missing, he doesn't have it! Lefoel mamash he doesn't have he doesn't have it! ברוחניות ענינו? So, yes, אדרבה, ברוחניות he doesn't have, so that's what the Torah said, that even though that you you didn't have it So he can have it, why? No, but he was holding on Huh? He didn't have Yeah. We'll we'll see in a second. It's it's al derech like by like בזמננו זה now, which we don't have it either. We'll see. You mean the ד' אמות? Like, you'll soon you'll see. So לפועל, it comes out like this. Starts off by saying that פסח שני is a תשלומין for ראשון. If you don't have the ראשון, if there's no גדר of of of קרבנות, so there's no פסח שני. So בזמננו זה, why should it be? Now, even if he wants to say it's a connection to פסח ראשון even though lefoel mamash someone who was not mechuyav in ראשון has to bring the שני, but it's still not a סתירה to the fact that it's a continuation. In other words, there's a guy who missed out without being his fault, without being mechuyav, but לפועל he missed it, so you can bring פסח שני. So he missed it all the years, not just last year. Torah never gave any For that you can't help. So, what happened, we're talking Each year is a separate עבודה. Each year starts anew. It's a separate עבודה. But nonetheless בזמננו זה, so the קשיא is בזמננו זה, why do we have to? Why should he have to bring the second one? He wasn't chayav the first one. That's a that's a machloket. The Gemara has a machloket, is it רגל בפני עצמו or תשלומין דראשון? So if we say תשלומין דראשון, what's the nafka mina? Then the guy is patur. If you say רגל בפני עצמו, he's chayav. But the Rebbe wants to say that even if it's a רגל by itself, it's still a continuation for it. It's a different pshat in in תשלומין. It's not a תשלומין because you were mechuyav and you missed your chiyuv. רגל בפני עצמו means you didn't miss your chiyuv, but you still didn't have it. And the Torah gave you, because he says the whole inyan, look in Chumash. The whole reason the Eibershter gave פסח שני because the complaint was we're missing. According to the Rebbe, if he has the פסח שני, he has everything that פסח ראשון gave? Yeah. That Yeah. Even though he wasn't chayav karet. Yeah. We'll see exactly how it works if he says it. So the sheilah is nowadays that we don't have פסח ראשון, no korbanot, so what's the, you know, how come פסח שני? You say רמזים או. The kashya is even stronger: איש נדחה לפסח שני ואין ציבור נדחה לפסח שני. The din is as

follows: if a person, a יחיד, did not bring פסח ראשון, he brings פסח שני. What happens if the whole community did not bring פסח ראשון, for whatever reason? You do not bring פסח שני. A ציבור does not get pushed off to פסח שני. כלומר, ענין התשלומין דפסח שני ניתן אך ליחיד ולא להציבור. The whole inyan that פסח שני makes up the פסח ראשון is given to a יחיד, to individual, not to the ציבור. ואם כן כיצד מתאים לקבוע פסח שני כיום, מנהג מיוחד ועוד שאין אומרים תחנון, אבל כל בני ישראל ביחד? It's a ענין של ציבור. Why? Because we missed פסח ראשון. It's strange. ודוחק גדול אבל כל בני ישראל כל בני ישראל All the Yidden have פסח שני. So we're saying that the whole ציבור is pushed off to פסח שני. There's no such thing as ציבור being pushed over to פסח שני. I mean, individually. No, but there's no such thing. So then it then every time should be like that! When you have a ציבור, a whole community, that didn't bring the פסח ראשון Let's say למשל, what's the case when the whole community didn't bring? Let's say the whole community, the majority of the community were טמא. So what's פסח ראשון, what would be the דין? They bring the korban. They bring the korban, but what happens if they were טמא not טמא מת? They were all טמא טומאת זיבה, טומאת שרץ, then we don't say טומאה הותרה בציבור. So they couldn't bring the קרבן פסח דראשון. But it was the whole community. Came פסח שני, they don't bring פסח שני. Only if the יחיד was טמא or a יחיד was טמא טומאת מת, so they couldn't bring פסח ראשון. If the ציבור was טמא טומאת מת, then they would bring פסח ראשון. What happens if the ציבור was טמא a different טומאה, just an example, you don't bring פסח שני, because a ציבור doesn't have, that's the Gemara. So many make a ציבור? Majority. Majority? Yeah. Now, there is a מחלוקת in this ענין. There is an opinion of Rabbi Yehuda in Yerushalmi that a ציבור does bring פסח שני. So the Rabbi says, ודוחק גדול לתרץ, it's hard to say, שזהו, that the reason we as a tzibur keep Pesach Sheni, it goes according to the opinion of דעת Rabbi Yehuda b'Yerushalmi. He says like this, שניתן לישראל לבנות בית המקדש בין פסח ראשון לפסח שני, he says, what will happen if we build the בית המקדש between Pesach Rishon and Pesach Sheni? Would we have to bring the קרבן פסח שני? So normally it comes out that we don't, because a tzibur didn't bring Pesach Rishon. But he says, עושין הציבור פסח שני. So maybe we do it according to the Yerushalmi. So he says this a strange thing to say the whole minhag and everything is based on Rabbi Yehuda Yerushalmi. ובפרט maybe you could answer על פי מה שנתבאר במקום אחר the Rebbe explains in a different place, שיש לומר שגם הבבלי סבירא סבירא סבירא ליה בזה כירושלמי. The Rebbe says maybe the Bavli holds like the ירושלמי, דבעצם כזה הציבור עושה פסח שני, if the reason we didn't bring it because we had no בית המקדש, we would bring Pesach Sheni. ואם כן אף שאין קרבן פסח ראשון, even therefore if we don't have פסח ראשון, מכל מקום אפשר שיהיה קרבן פסח שני. So that's maybe the answer why we do it. So why not? He says why not, כי מה שאנו חוגגים פסח שני אינו שייך לאפשרות הקרבת פסח שני. It's not the peshat we bring Pesach Sheni, we we celebrate Pesach Sheni because we could could have brought the קרבן פסח שני, וממילא if the בית המקדש would be built we'd bring Pesach Sheni, so instead of bringing the korban we do something, no, that's not the peshat. כי זכר לפסח שני שייך שוין בזמן המקדש. It's a zecher to amal. ומה מקום לקביעת זכר לצבור על תשלומים? We do Pesach Sheni now because in the time of the בית המקדש people used to bring the korbanot then. Not because there was a theoretical possibility for us to bring Pesach Sheni. Why do we have the minhag of Pesach Sheni? In the time of the בית המקדש פסח שני was a day of of korbanot for some people. So if we would celebrate Pesach Sheni, because in theory had Mashiach come now we'd have to bring פסח שני, then you can take an answer. Since Yerushalmi holds, and maybe in the Bavli holds, that we would have to bring פסח שני, so mimela we celebrate פסח שני. But that's not the reason to celebrate פסח שני. It's a zecher to amol. And amol wasn't a situation where the בית המקדש could be built in between. Amol why would they celebrate פסח שני? It were יחידים. So how could the ציבור now how could we make it as זכר לצבור על תשלומי ענין שלא ניתן ליחיד? It was only given to יחיד. See derech agav it's a very interesting thing that the the Rebbe mentions a derech agav. What When did the Rebbe say that? Just to get a little bit historical fact.

After they they they got Jerusalem, תשכ\"ז, so the Pesach after that, the first Pesach, the Rebbe gave a הוראה to the Eretz Yisrael everyone should leave Jerusalem on ערב פסח. Why? Because according to Rabbeinu Yechiel miParis, you have to bring the קרבן פסח even nowadays. So till now when it wasn't in our hand He didn't let him. The Arabs didn't let him. He went to Jerusalem from Paris trying to build the קרבן פסח. So according to him, you have to bring the קרבן פסח. Now till we conquered Jerusalem, it wasn't בכח. So, but now that we have Jerusalem, mimela it would be possible to bring. So even though we don't פסקן like him, but according to him if you leave, you're in a דרך רחוקה and then you're not חייב. Then the Rebbe came and said even more. The Rebbe said that פסח שני we should also leave. So אחרון של פסח the Rebbe spoke about it. It's like an all-arrives. And he said because if Mashiach would come now No, not according to Rabbeinu Yechiel miParis we have to bring the קרבן פסח שני now. Then the Rebbe and all, you could imagine, but the tzibur didn't bring פסח ראשון. How would they Pesach Sheni? So the Rebbe went to all the rich of the Yerushalmi says he would and the other ראיות that the Bavli holds like a Yerushalmi, And we'd have to find a מקום המזבח. And the Rebbe דילג, he said so, now we don't do it. But according to And since it's a איסור כרת, so we have to be machmir. Are we tamei? Huh? Don't worry. טומאה הותרה בציבור. Since it's a קרבן ציבור, טומאה הותרה בציבור. All the things, he had all the answers to all the things. The only thing is, in תשל\"ה the Rebbe wrote a letter, no more problem, because now we can't bring it. Now it's like it was before. Since the the Israelis are pashut giving up so much to the Arabs and they're giving in to the Arabs, so now it's in the control of the Arabs, so we can't bring anyway. So, it's like back to what it was before. Did the Rebbe change it? What means they give? They didn't give up anything. They didn't give up. Sure they gave up. I mean they are It's in the Arabs control and the מקום המקדש Imagine imagine if a Yid would come and try to bring a קרבן פסח

there. It was in control before that, too. Where? Har Habayis is controlled by Arabs. I know, but just from the Six-Day War till then Till ל\"ה, it was the same thing? No, the Arabs were so נכנע. The Arabs were so Whatever we could do, we could want. In the beginning, we could do whatever we want. They were never able to go to Har Habayis. Sure you could. Not allowed to because of halacha. But as soon as they conquered Yerushalayim, we could have done anything. No. Come on, be it by halacha nobody was able to go there. I mean they were trying to. No, you quite miss No, no, then No, there's out place then if they would want If the Israelis wanted to say we're coming and מן לכתחילה לכתחילה, the Six-Day War the first few years, they would want to bring it to done. Not not only finish it, but even after that. But we had it in our control, They couldn't done. we could have done. Why? Why? Because we let them. Because we let them. But we could have. After this, after ל\"ה the Rebbe said, \"Now you can't already. Now it's now there's no reason for it.\" But that's when the Rebbe explained that according to the Bavli, it's like the Yerushalmi, you could bring Pesach Sheni. Anyway, getting back here.

So, what's the inyan of Pesach Sheni now? ועל כרחך צריך לומר שפסח שני יש בו ענין השייך לכל ישראל. There must be something in Pesach Sheni for everybody. That's why we celebrate it. What's for everybody? על פי המבואר לעיל בתוכן ענין של פסח שני בעבודת האדם based on what we said before the Tzemach Tzedek says that Pesach Sheni in עבודת האדם means that it's the second level of itt'hapcha and say טוב מובן, it's understood, שביום זה יש בכח של כל אדם מישראל, every Yid on that day, להגיע למדריגה השנייה שבעבודת השם. On

פסח שני every Yid can reach that madreigah of עבודה דאתהפכא, כלימי מדות. גם אלו שהקריבו פסח ראשון, even those that brought פסח ראשון, שלמות פעולת הקרבה זו שהיא עבודה דאתהפכא ביום בחודש השני. What did we say before? The one that brought פסח ראשון doesn't have to bring פסח שני. But it doesn't mean he's missing what פסח שני stands for. He got, so the פסח ראשון the korban, he got. So, when פסח שני comes, he also has something. So, who has פסח שני? Everybody. Those who didn't bring the קרבן פסח ראשון, אדרבה, they get it. Even those who brought get it. Bifrat, they get it in the חודש השני, ובפרט בפסח שני, שבה מתחילה הספירה השייכת למידת ההוד, then starts sefirah of הוד, and הוד is already when you have the real bitul. ולכן, therefore, גם בזמן הזה, שישנה עבודה הרוחנית שבקרבן פסח. Now that ברוחניות we have the עבודת קרבן פסח, חוגגים את הזמן המיוחד עבור העלייה למדרגה השנייה, we celebrate the time which is special for the second level, avodat Hashem is happen... whatever. Page 430? What's the What's the connection in the קודם, like to this inyan you're talking about here regarding פסח ראשון and פסח שני? The you have מלכות, מלכות שורשה גבוה יותר. No, he says we don't need a second korban. Yeah, what's that got to do with it? And he says aderaba, through פסח ראשון you reach even a higher madreigah than פסח שני. Right. So? And this, it says in Or HaTorah, this is a hemshech. So this, the Tzemach Tzedek says there's אות ד, and that makes the hemshech understood. So, but if פסח ראשון represents מלכות in this aspect, is מלכות שורשה גבוה יותר? פסח ראשון is מלכות, פסח שני is יסוד. Oh, yeah. So, he says פסח ראשון is מלכות, פסח שני is יסוד. So, he explains the מעלה of פסח שני, right, it's higher, and nevertheless he writes that still פסח ראשון is higher. Oh, cuz it comes out in... No, he says that's a higher מדרגה. Well, how? What? How? Not because of the ספירה. No. He says just סתם it's a higher מדרגה, and still right after that he writes פסח ראשון is higher. So, he wants to explain that as much as we're saying if a person brought פסח ראשון, the פסח ראשון is higher than the פסח שני. Anyway. If a person didn't bring פסח ראשון, then he gets פסח שני, the higher מדרגה. How How does it make the חשבון with the... It doesn't make... מלכות and יסוד.

Does that have to do with the כלי at all? No, no. Is everybody ready for a maamar?