Gemara says לא קשיא, no kushya. כאן לעולם הבא, כאן לימות המשיח. There's two things. Olam Haba is a level after ימות המשיח. First is ימות המשיח, then there's Olam Haba. So the beginning of ימות המשיח, then takeh the sun will be will be stronger. And then, yeah, then the sun would the moon will be stronger, the sun will be stronger, then light, and then when it will be Olam Haba, it'll be embarrassed cuz the light of of the be so strong, the Eibershter's light, that this is not going to be Even even that strong light will be nothing. But ימות המשיח, he didn't talk about it today. He's talking about ימות המשיח, right? That's ימות המשיח. Yeah, ימות המשיח. The real ימות המשיח. Yeah, when Mashiach comes, when ימות המשיח starts. But in the tefillah we say the opposite. It says, לימות המשיח ולחיי העולם הבא. First is לימות המשיח. Well, first ימות המשיח. That's what I'm saying. First ימות המשיח and then Olam Haba. Question is here: how come here it says, כאן לעולם הבא, כאן לימות המשיח? Because the pesukim are like that. The first pasuk he mentioned that the that the לבנה and the sun will be embarrassed. That's Olam Haba. No matter how great they're going to be, they'll be embarrassed. The second pasuk, where it says that they'll be strong and big, that's the first time. That's ימות המשיח. שבעת הימים? Seven. Or is it seven times seven times seven? Seven, yeah. Seven times the light that was in the seven days of הבריאה. Fregt di

Gemara Shmuel, so it comes out that according to this peshat we just said, even ימות המשיח there will be a change. Sun, the moon will be like the sun, and the sun will be seven times seven there. But Shmuel says, דאמר, he says, אין בין העולם הזה לימות המשיח אלא שעבוד מלכיות בלבד. He says that the difference between now and the time of Mashiach is only that still now we're under the goyim, then we won't be under the goyim, but there will be no change in the world. So מאי איכא למימר? So according We can't answer that the pasuk where it says that the sun and the moon will be much stronger, that's ימות המשיח, and the other pasuk is Olam Haba. According to him, ימות המשיח and there's not going to be no change no changes. The Gemara says, ah, there's a different teirutz, according to him. אידי ואידי בעולם הבא. Both pesukim are talking in Olam Haba, cuz in ימות המשיח there'll be no changes. In Olam Haba, there will. And then גופא, לא קשיא, it's no kushya. כאן במחנה שכינה, כאן במחנה צדיקים. In the מחנה שכינה, where the real Shechinah is, then the sun and the moon will be nothing, no matter how strong they are. In the מחנה צדיקים, the camp of the tzadikim, then the sun and the moon will still be something, but it'll be very great and very good. What's מחנה צדיקים? That's where the tzadikim are going to be. The camp of the tzadikim. For the Yidden? Like the Yidden? All the Yidden are tzadikim. ועמך כולם צדיקים. Then, for sure, yeah. This is This is what we mentioned once before, that the Rambam learns like Shmuel and says אין בין עולם הזה לימות המשיח, שמואל, yeah, אלא שעבוד מלכיות בלבד. And he doesn't say ימות המשיח, he says he calls it Olam Haba. He doesn't He doesn't He's not gores anywhere the difference between ימות המשיח and Olam Haba. You don't find it in his in his Right, right. הגם the other place there's סתירות in the Rambam. So you find that the Rambam, except לגבי הלכות שבת, there's a setirah. Cuz he paskent over there not like Shmuel. Cuz the Gemara says that לגבי Shmuel's opinion, לגבי הלכות שבת, whether you can carry a sword, whether it was called תכשיט, because whatever. That was whole din. The Rambam paskent, the Gemara says that according to according to the other opinion, פליגא דשמואל, according to other according to Rav Abahu, I think Rav Abahu, so it was a different din. And the Rambam פסקנט like Shmuel that it will be אין there'll be no difference, and in the other din, he פסקנט like But to a whole bunch of setirot that you find in the Rambam, that in different halachot, seems like he's following that there will be a change. So this is, you know, clear where Yeah, yeah. Well, the Rebbe has a whole arichut on this. Mamash a whole build-up and a whole complement in this peshat in Rambam. The

Rambam holds even in ימות המשיח there's going to be two tekufot. There will be one tekufah in ימות המשיח, which is אין בין ימות המשיח ועולם הבא, and then there's in ימות המשיח גופא, it will be another tekufah, another period, which is going to be a difference. Where is that ma'amar? Where is it printed? In Likkutei Sichot, חלק פרשת בחוקותי, חלק כ״ז, maybe כ״ז? כ״ז, כ״ח? No, אה, בחוקותי חלק כ״ז. The Rebbe had a whole mamash a big deal. You have it here? You have it here. And he brings all the all the setirot in the Rambam that they have. What is camp of the Shechinah? What is that? Where is that? Is that only where Hashem is and nothing else? I mean, I think in Tanya, where where where's the deragah the the Yiddish? Because the Shechinah rests with Jews. Yeah, but this is In our context, we are the Shechinah. It doesn't need a light. Hey, don't rush, leave nothing. Maybe we'll get tickets for the מחנה שכינה, so we'll be together. It'll be on sale before. Yeah, there is a way. There's a way to get there. Can learn about it, learn Chassidut, you'll know how to get there, right? How the madregot. רבא

אמר, רבא has a kushya, also a setirah between two פסוקים. כתיב one פסוק says, אני אמית ואחיה. Yeah. I'm I I אמית, I kill, ואחיה, and I make alive. כתיב another pasuk says, מחצתי ואני ארפא, that I'm going to מחצתי comes from the לשון חצים like he shoots shoots arrows, and then he cures. So the Gemara asks, why does he have to say it? השתא אחויי מחיי, מה דהוא he says if a person is dead the Oibershter makes him alive, אסויי לכולי עלמא, certainly he could cure somebody. Why does he have to say and the seder is a funny seder. First he says it, and then he says, \"You know, I also going to cure.\" Mima nafshach, he could cure. אלא, אמר הקדוש this pshat like this, אמר הקדוש ברוך הוא, השם השם says like this: כשם שמחצתי ואני ארפא, yeah, says, \"Just like I I I someone who is wounded I could cure.\" In other words, there is no such thing as curing without being hurt. Yeah. So כך שכך כשאני ממית אני מחיה. So the same way, when I am memit, I will mechayeh. In other words, the chiyus cuz you see normally you could think chiyus comes like the Oibershter gives someone gives supports you, gives you life. Nothing to do with death. You could say the Oibershter gives say אני ממית, the Oibershter could kill, אני מחיה, the Oibershter could make you alive. Nothing, gives you life. It says the Oibershter is trying to tell us more, \"After you die, I'll give you life.\" That's why he gives a mashal just like when he says he gives you a refuah, a refuah doesn't say, \"I give you this, and I also give you a refuah.\" It means only if I make you sick. Just like a refuah means after the the מחצתי, so too when he says אחיה means after the memit. Yeah. Yeah, this is what it looks like, yeah. Yeah, the whole thing, this is a whole thing, this is a thing. Long, long sichah. What volume? אה, ח״ז. In Yiddish. Always Yiddish? But they have it in that's not here, but they have it translated in English too. And 98. The the black the black one of the parts is are are translated into Leshon Kodesh? The black one? I don't. Yeah, yeah, the main No, no, no, they're not none of that. No, but this is this you have different places you have it. So, I don't know exactly But it's there is translation of this and just I think where it's printed in which in which info. If you just look at the beginning you'll see how it starts off, and the the Rambam writes that יתבטל דבר מנהגו של עולם and all this. He brings the Radbaz's kashya, he means all the kashyot. A very long thing here. That's a good idea. Yeah, one thing is to speak, another one is to read it, but let's try it. Try it, yeah. It's like a challenge. I I know the Likkutei Sichot Yiddish section and everything. Yes. Okay. And that's in order Mishnah, not in pasuk. This is a pasuk and And also the ikar is זו ואין צריך לומר זו. It's only Tosafot says it's even in Gemara only when you have no other teretz. Not in normal derech. Normally זו, לא זו אף זו. See, he's he's mentioning a point: there are two ways when the Gemara or the Mishnah brings sometimes two things, one is more than the other, so usually the seder goes, \"לא זו אף זו.\" First he mentions one, and then he says, \"Not only that, I'll give you a bigger chidush.\" Sometimes it's the opposite: זו ואין צריך לומר זו. \"I'll tell you this din, and certainly the other din.\" In other words, the first one is the bigger chidush. So Tosafot says that זו ואין צריך לומר זו is only seldom, when they have no bererah. But the normal seder is זו, לא זו אף זו. But in pasuk, is אמאל אזוי, the pasuk doesn't say זו ואין צריך לומר זו, that's the Gemara's kushya. Like the יש אומרים and the יש אומרים ואיכא דאמרי. Some people say it's the opposite. Yeah. But that's like the, yeah. So they're כללים, כללי שולחן ערוך. So די Gemara, we're going to learn, תנו רבנן, the רבנן have learned: אני אמית ואחיה, the אויבערשטער says, \"I will I kill I make die and I make live.\" יכול מיתה באחד וחיים באחד, oh pashut you can learn, one person the אויבערשטער says, \"One person I could kill, what kill. One person I I give life.\" כדרך שהעולם נוהג, that's the normal thing in the world, that's the אויבערשטער does, תלמוד לומר, no, מחצתי ואני ארפא. We're learning, by the way, we're learning. מחצתי ואני ארפא means I just like I I make the the חצים, I give the arrows and I cure. מה מכה ורפואה באחד, just like hitting eh making giving the מכה and giving the רפואה is the same person, אף מיתה וחיים באחד, so מיתה and חיים is the same person. What the Oybershter means to say, the same person who is going to die, I will מחיה him. מכאן תשובה, this answers לאומרים, they don't say אין תחיית, that those that say אין תחיית living, alive, those that died. דבר אחר, another pshat why one is what the two things: בתחילה מה שאני ממית אני אחיה, goes in that סדר. First, what I what I kill, I'm going to make alive. And and והדר, and afterwards, מה שמחצתי אני ארפא. It means like this: a person dies and he died sick. First thing I'll do, I'll make the person alive. And then I'm going to cure him. That's why אני אמית ואחיה, and then ומחצתי the problems that he has, אני ארפא, I'm going to That's the order. That's the order, that's why the order's like this. So by Har Sinai, how was it by Har Sinai? The neshamot flew out. When did they when did they get the that they've lost all the all the makot when Yeah, they got that right at the beginning, before they before they before the neshamot flew out? Yeah. It's the opposite order. Yeah, but there it's no, there they didn't die yet. Here the order is, someone who died, and he died sick, he'll get up sick. So the first thing will be techiyat hametim, he'll get up, but he'll be still sick, and then he'll cure him. There is nobody died, so he first cured everybody from the living people. The living people who were sick, everybody got cured, cuz it says כל העם רואים. Everyone saw. Now there are some out of a million people, two three two million people, you have some blind people, everyone was and everyone heard, people and everyone got cured. And then they died, and then the Oybershter מחיה, but they weren't sick already. The time they died, the neshamah left and they weren't sick. Could it be that there was a nes that they could see or No no no no, they got cured. They got cured, I understand. That's why all the hospitals are named Mount Sinai. Why do you name all the hospitals Mount Sinai? That's the reason. Just like the reason? Yeah. Chabad'er? Yeah, I didn't know that. Funny. People came with that, thank you very much, interesting. It says even Since when are you a biznesman? That's the reason. I don't know, the other reasons I heard. But I heard another thing: because a שאלה, Moshe Rabbeinu said he can't go speak to Pharaoh, to the Yidden, because ערל שפתים. So how did he speak so much later? Spoke and spoke and Got cured.

When did he get cured? By Har Sinai, together with all the Yidden. No, only when he only when he told over the Torah, then he It says, it says in mefarshim. Oh, mefarshim said that? Mefarshim say this, yeah. Says mefarshim by Matan Torah, he got cured, and from then on Wait, the story with the the thing that he put in his mouth, it's a Midrash. That's a Midrash, yeah. That's a Midrash, so he became an ערל שפתים and this uh And then in in Har Sinai, he got cured? Because all the way until then, it was Aharon that would Yeah, yeah. And then he got cured, and like everybody else, and mimela now he was able to talk normal. Like every person, and then he and his defect became cured. That's a difference of opinion. Some say it's only when he was when he told over Yeah. It could be this, you know, ערל שפתים. First, between him and the רבונו של עולם he was normal. To be able to do uh the avodah, yeah yeah yeah, also, yeah, also. You're right. How could he do the avodah if he was a בעל מום? The avodah for the משכן קרבנות, yeah, right, exactly. Mishkan Especially according to the opinion that he left he remained a Kohen Gadol all of his life. Two opinions whether he he remained a Kohen Gadol or not. So Because an ערל שפתים is a is a בעל מום, no? Yeah, if the if the lips, says that's one of the Lips that you see the lips are not good. Nothing with the way it looked, it's the way he spoke. ערל שפתים means that Is it the tongue or the lips? Yeah, ערל He didn't have an ערל He didn't have, I mean, sticking out lips. ערל שפתים, ערל means פארשטאפט. What is is uh the ice cube is funny? Also, yeah. He burned himself according to the midrash, you know, he burned Burned the coal, it's hot, because it's uh, probably it would burn the whole tongue. All of it. That will make you very No, it burned his lips. Right. Yeah. But this idea that only דברי תורה, that we find later by tzadikim like that. Certain tzadikim. That uh when they would talk דברי תורה, everything's fine. Otherwise, they were stuttering. Reb Evolve, Kotina's lover? I once I told you once. He was he called himself the ברעזנער גולם, he was a chasid of the Tzemach Tzedek, but he was a rav here. So when the Rebbe, the Tzemach Tzedek, told him to become a rav in the city, he says, \"I can't speak a I can't speak יידישע שעה, to speak chassidus. I can't.\" So the Tzemach Tzedek gave him a brachah. Why, why couldn't he speak, what was his Because he stuttered. He stuttered. So the Tzemach Tzedek gave him a brachah. So from then on, whenever he said chassidus, said a maamar or anything, Yeah. an אמרי תורה, was clear. Otherwise, he stuttered very bad. But not The truth is, Reb Itche der Masmid, it's also known. Reb Itche der Masmid, when he said chassidus and he spoke, but otherwise when he stam spoke, my father told me he remembers him, stuttered. That's only That's the word I always chazar over at. My father told me he remembers by his farbrengen, he said, \"You take mashkeh,\" this was not by a maamar. So he's saying l'chaim, whatever, he started, נו, הייסט עס, הייס- הייסט עס, הייסט עס, אז פון נעלם אחזה וועט מען שוין קיין סיומים נישט מאכן. So from Olam Hazeh we will not make a fuss already. Olam Hazeh, that's what it was. זאגט די Gemara weiter, תניא, we learn in the ברייתא, רבי אליעזר אומר, רבי אליעזר

says, אין אין לו לאדם ביום טוב, on יום טוב a person could do this: אלא או אוכל ושותה, or you eat and drink the whole יום טוב, או יושב ושונה, or you learn, sitting, learn all day. ורבי יהושע אומר, רבי יהושע says, no, חלקהו, divide it: חציו לאכילה ושתיה, half to eating and drinking, וחציו לבית המדרש, and half to learn, go to בית מדרש. אמר רבי יוחנן, רבי יוחנן said, ושניהם מקרא אחד דרשו. It's an opposite opinion, but they they both darash the same pesukim in order to come up with their opinions. Because there's a contradiction between two pesukim: כתוב אחד אומר, one pasuk says, עצרת לה' אלקיך. Speaks about Yom Tov, and it says Yom Tov is עצרת, a hold up. You're holding up yourself for the sake of Hashem'. וכתוב אחד אומר, one says, עצרת תהיה לכם. It should be for you. Now, Hashem' means do things for Hashem', learn, davening. לכם means eat and drink. So it's a contradiction. So Rabbi Eliezer סבר, Rabbi Eliezer says you're right, או כולו לה' או כולו לכם. Two pesukim, one is, or you take this or you choose this. One and the other. Rabbi Yehoshua סבר, he says חלקהו, divide it: חציו לה' וחציו לכם, half for you and half for Hashem'. Which one is the לכם? אכילה ושתיה. ובדרכי חסידות it's also a Oh, they say they they say Reb Shalom Belzer, that's what I heard once from somebody, that Reb Shalom Belzer once he was davening on Yom Tov for a long time. The gabbai was waiting. When he finished davening and he was going home to make Kiddush, to eat, he turns around to his gabbai, he said, nu, the חציו לכם האבן מיר שוין מקיים געווען, now we have to mekayem the חציו לה'. Cuz the davening he's, he he enjoys, that's that's his pleasure. Now we have to go eat and serve Hashem' through eating. That's חציו לה'. That's what he said. That's what Chassidim used to say, it's harder to eat l'shem Shamayim than to fast l'shem Shamayim. To fast is very easy: go fast, don't eat, go sleep. To eat, like it says, ס'איז שווערער צו עסן לשם שמים ווי פאסטן לשם שמים. One of the reasons is the goyim can only bring a קרבן עולה, they can't do it. They can't bring a קרבן שלמים. Yeah, because they can't eat l'shem Shamayim, exactly. Yeah. And why do we see they fast? Okay, they don't, it's not l'shem Shamayim. Okay. אמר, זאגט די Gemara weiter, אמר ר' אלעזר, ר' Elazar says, הכל מודים בעצרת, but everyone agrees comes to שבועות דבעינן נמי לכם. Shavuos, everyone agrees that you have to have some food, have to have לכם. מאי טעמא? Why? Because יום שניתנה בו תורה. It's the, it's the day that Torah was given. And by eating and drinking, you're showing the Eibershter how you're happy that Torah was given, but if you don't eat, not. So here you have also the whole ביאור of the Rebbes Did he say רבי אליעזר סבר that you can have it only for yourself? Huh? He says it's all, you want all, all Oh, you could have only for yourself. So that he said you can have only for yourself? Yeah. Yeah. But if you have only for Hashem', you must have for yourself a little bit also. And it's an interesting, מאדנע זאך, but Chassidus understood: If you want to show the Eibershter that you're right, you're happy with the Torah, so that's why you have to eat? On the contrary, then you should learn. It should be הכל מודים בעצרת, on Shavuos, you have to sit and learn. On the contrary. Yeah, but it doesn't say that. It's דבעינן נמי לכם. And the reason Rashi says, שיוכיח במאכל ומשתה להראות, to show, שנוח ומקובל יום זה לישראל שניתנה בו תורה. So you have to Oh, you have so many tzadikim in Miami, they're mekayem that Very much. Many people are mehader in this mitzvah. And so the answer is the whole kavanah of Torah is to bring down elokut into eating. The eating l'shem shamayim, that's that's the tachlit. That's why to show that you really like the Torah, you know, you can't... To learn is one thing, but to to eat and and eat the proper way, that's showing that you accepted it. The Rebbe brings they had taanit chalom. We know that, yeah, yeah, yeah. Oh, that's what we learned, right. Yeah, yeah. אמר רבא,

Rava says הכל מודים בשבת דבעינן נמי לכם. רבא holds that everyone was on שבת have to לכם. מאי טעמא? וקראת לשבת עונג. Have to call Shabbos pleasure, and pleasure by people is eating. אמר רב יוסף, Rav Yosef said הכל מודים בפורים דבעינן נמי לכם. Everyone agrees b'Purim he must have. מאי טעמא? What's the reason, where do we see it? Cuz ימי משתה ושמחה כתיב בה. It says days of mishteh, mishteh v'simchah means days of drinking, so you have to have a seudah on Purim, he must have a seudah on Purim. So what about Chanukah? Machloket, no? The Rambam says you have to have. Yes. Mir we pasken that we don't, basically, that this sugya we don't have to have a seudah. Der Hallel v'hodaah, I know, Hallel v'hodaah, but yes. Only don't The Rambam says משמח, and the Rema says though that, that it's, the ikar is not that. The ikar is the Hallel v'hodaah, the nerot. But there's מקצת שמחה, מקצת, and also if you say divrei Torah. But the yes, it pas- seems like the halachah is that you don't have to. So we're not trying to be yotzei also that opinion? So yeah, so can it is. But some people make the ikar out of it. If you throw it down, anyway, if we're gonna if our minhag is to do a seudah on Whether a seudah with bread. That's a she'eilah if you have to wash. That's That's not what most make. Well, that you

have to eat and drink, you have to do something, you have to make a, what's called, a party, called a Chanukah, Chanukah party. Right, that's what a Chanukah party. Essentially it's minhag. Some people, extension to the donuts and latkes. There's a big group of people that are so, I don't know, they have, and seen that big people on their side: when Purim falls on Friday, they mamash eat right before Shabbos, and they fill they fill themselves up with eating right before Shabbos, a seudat Purim. I can't believe it. Said you should do it before chatzot. That's the way Yeah, that's normal. That's for some people, yeah. Some people even do they eat they do it and they go into Shabbos and they פורס מפה ומקדש. Yeah! So I know some Chabad houses do it for a simple reason, because you want the people to hear the megillah, you want the people to eat seudat Purim, and the people won't come if you call them. Because there's no Friday for for some of the people, freye people, but for Shabbos Friday night, they come to the meal. So you make it an hour before, you invite them that they should come an hour before, so they read the megillah for them, by the way, and then you wash before the sheki'ah, so mimela you have a kezayit of seudat Purim, and then you stop and you make kiddush, and then you continue with seudat Shabbos. So you yotzei both, all inyanim. So

בשעת הדחק, when you know a person will otherwise not be yotzei the mitzvah, that's what you do.