ל\"ג, שיחה א', and the talk the שיחה talks about פסח שני because in this week's פרשה we learned that השם said to the יידן to bring a קרבן פסח in the מדבר. This was after the משכן was put up. Then there were some people who were טמא, and they couldn't bring the קרבן פסח, so they came to complain to משה, and they said, \"משה, why should we lose out?\" So, משה asked the אייבערשטער, and השם said, \"Let them bring a month later, on the 14th day of אייר, let them bring a קרבן פסח which will be פסח שני. That'll make up for what they missed out.\" That's what this is about, the רוחניות'דיקע meaning behind it, and how it fits to the הלכה. ונוגע לדין פסח שני, concerning פסח שני, שהתורה קבעה תשלומין לפסח ראשון ל-י\"ד באייר, that the תורה established, when can you make up missing the קרבן פסח? 14th day of אייר, which is חודש ימים לאחר פסח ראשון, which is a full month after the קרבן פסח, after פסח ראשון, which is ערב פסח, the 14th of ניסן. צריך ביאור, we have to understand: מה נשתנה קרבן פסח שזמן התשלומין שלו בא לאחר הפסק של חודש ימים, why is the קרבן פסח different, that when the תורה gave us an ability to make it up, why did the תורה say make it up a month later? Why is that different משאר קרבנות יום טוב, from other קרבנות that a ייד has to bring on יום טוב, שימי תשלומין באים בהמשך ליום ראשון של חג, that the days of make-up is just the days בהמשך right after the יום טוב, למשל, שבועות. There's a דין that when you come to the בית המקדש for שבועות, you have to bring קרבנות. You have to bring שלמי שמחה, עולת ראיה, שלמי חגיגה. When is really the time to bring it? On שבועות. But then, if you didn't bring it on שבועות, you could bring it the day after שבועות and two days after. That's the whole idea why we don't say תחנון until the 12th day of סיון, because these are all days that a person could be, but what do we see? That the way to be משלים, to make up what you missed out, is right afterwards. On the 6th day of סיון, you have to bring it. If you didn't bring it, you can bring it on the 7th day of סיון, the 8th day of סיון, right after that. But קרבן פסח is different. If you didn't bring the קרבן פסח on the 14th day of ניסן, השם said you got to wait a month. Bring it a month later, the 14th day of אייר. Why? Why is that different? ובפרט לפי מה דאמרו חז\"ל, especially what חז\"ל say, שהטמאים לנפש אדם במדבר, that those who were טמא in the מדבר, שבאו בטענה, that they're the ones that came with the complaint, \"למה נגרע לבלתי הקריב את קרבן ה' במועדו\", they're the ones that said, \"Why should we miss out? Why should we lose out to being able to be מקריב the קרבן of השם in its proper time?\" וזכו, and they were זוכה, שפרשה זו נאמרה על ידם, that this פרשה was said through them, through these people who missed it out. So the way the גמרא says, חל יום השביעי לטומאתם בערב פסח. The 7th day of their טומאה was on ערב פסח. Which, and they can't you can't bring a קרבן if you're טמא מת, if you're טמא from a dead body, you got to wait at least 7 days. Why? Because you have to spritz with the פרה אדומה, and you do it on the 3rd and the 7th day of when you're טמא, and then that night you're already טהור. This was the 7th day of their טומאה on ערב פסח. שלפי זה היה אפשר לקבוע זמן התשלומין במשך ימי החג גופא. So the אייבערשטער could have said, \"Okay, you can't bring it on ערב פסח, but you can bring it the next day,\" because the next day they were already טהור. So the Rebbe's שאלה is בכלל why is it established for a month later? And especially that the case where it started was very possible to do it the next day. See, if they would be just beginning their טומאה, you have to wait 7 days, so, I don't know, would be longer. But it was right right away, so why did the אייבערשטער tell them to wait for another month? So the Rebbe says ויש לומר, we could say, שעל פי פנימיות התורה, according to חסידות, זהו היסוד לביאור הצמח צדק. This קשיא is the foundation for the explanation of the צמח צדק that says שענינו של פסח שני בעבודת האדם, that the concept of פסח שני in עבודה, in רוחניות, שייך לתוכן עבודה של חודש אייר, חודש השני, is connect is specifically to the second month, to the month of אייר. Doesn't say how yet, we'll see in a moment, but the צמח צדק says that what פסח שני represents in רוחניות, in עבודה of a person, is connected to the second month, to the month of אייר. Well, so now we understand We don't know why, but we understand already that the אייבערשטער made it that you should wait for the next month, because it's connected to the concept of the next month. How? So the Rebbe says like this: תוכן ביאור הצמח צדק, so first let me explain what does the צמח צדק say. This is what he says: ענינו של פסח שני בעבודת האדם הוא, the צמח צדק says that the ענין, the concept, spiritual concept of פסח שני in עבודה is הוא עליה ממדרגה ראשונה דיציאת מצרים, that's when you're able to elevate yourself from the first level of יציאת מצרים, which is פסח ראשון. שבחודש ניסן, which is represented by the קרבן פסח, ערב פסח, פסח ראשון, which is החודש הראשון, the first month. You're elevating yourself לדרגא השנייה, to the second level שבחודש אייר, which is in the month of אייר, חודש השני, which is the second חודש. דהיינו העבודה דועשה טוב הבאה לאחר הקדמת סור מרע. That פסח שני represents a second level in עבודה, and that's why it's in the second month. Because it's a second level, so it's in the second month. And what are the two levels? The first level is the level of סור מרע, and that's represented by פסח The רבי will explain it all, but it's just making the statements. פסח ראשון, the first פסח, represents the עבודה of סור מרע, staying away from doing bad, and that's the first level. The second level is עשה טוב, doing good, and that is the second level, that's why it's in פסח in the month, second month. כלומר, he explains it means like this: Why is פסח ראשון connected to going away from evil? Because יציאת מצרים, פסח ראשון is connected to יציאת, going out of מצרים, התחלת עבודה. That's the beginning. That's when the אידן started their עבודת השם. And what's the first עבודה? סור מרע, going away from evil, היציאה ממצרים, going away from מצרים. מצרים represents קליפה, יציאת מצרים means going away from קליפה, from רע. מבואר בתניא, like it says in תניא, שביציאת מצרים נאמר, יציאת מצרים it says כי ברח העם, it says the אידן ran away, escaped. And the question the אלטע רבי asks is, what do you mean escaped? Who did escape from who? Who was trying to, who was chasing after them? So why did they have to escape? So the אלטע רבי says they didn't escape from מצרים. They escaped מפני שהרע שבנפשות ישראל עדיין היה בתקפו. They escaped, so to speak, from their own evil. The evil was still strong in them. ועיקר עבודתם הייתה באופן דסור מרע. The main עבודה then was to make sure that you don't get caught up with the evil. הבריחה מטומאת מצרים, which represented the, which represents the idea of running away from מצרים, from the טומאה, the קליפה of מצרים. ולאחר הקדמת עבודה דסור מרע, after you finish with that עבודה, that's the first thing you do, נתעלה למדריגה השנייה. Then you come to the second level. And what's the second level? ועשה טוב. The second level is to do good. So that's what פסח שני is. ובעבודה רוחנית בנפש האדם, if you apply that in what a person, what does it mean when a person internalizes this עבודה in himself, the יציאת מצרים which is פסח ראשון, the עבודה דאתכפיא. That's אתכפיא, כפיית הרע שבנפשו. Staying away from bad means pushing away, bending the רע. The רע comes to you and you could חס ושלום get caught up in it, you bend it, you stay away from it. ומעבודה זו מגיע אל דרגה שנייה, עבודה דאתהפכא. Then from there you reach the second level. The second level is changing over, transforming. הפיכת הרע לטוב, transforming the bad to good, like it says בכל לבבך בשני יצריך, it says should love השם בכל לבבך, with all your heart, it says with two ב's, with both יצרים, which means that you transform the יצר הרע to also love השם. ומעלה זו דפסח שני מתאימה עם כללות החידוש שבעבודת חודש אייר. And this level of what we're saying פסח שני represents the second level which is אתהפכא, עשה טוב, fits to the month of אייר. Not only because the month of אייר is number two, and this עבודה is number two, it's a second עבודה, but it fits actually to the month of אייר, what אייר represents, which is החודש השני, the second month, לגבי חודש ניסן, compared to ניסן which is חודש הראשון. So it's the second month, but it's not only because it's a number two, it's because of what אייר represents. ספירת העומר, it's the month of ספירה. דעיקר ספירת העומר כל חודש אייר. The main thing of ספירה is אייר, even though the month of ניסן also has some days of ספירה, the month of סיון also has some days of ספירה, but not the whole month. אייר, the whole month is ספירה, because what's the עבודה of ספירה? עבודה דספירת העומר בירור המדות והליכתם לקדושה. We always learned that the ענין of counting the עומר and every day is a different מדה, it's the idea of changing over, transforming your מדות to good. So the concept of אייר, which is ספירה, is אתהפכא. That's why the פסח שני, which represent אתהפכא, is in the month of אייר. ועל פי זה מובארס החילוק בין פסח ראשון לפסח שני. Based on this, the צמח צדק also explains the few דינים that we have in the difference between פסח ראשון and פסח שני. שהראשון אסור בכל בבל יראה ובבל ימצא. פסח ראשון, by the קרבן פסח it's a time already when you're not allowed to own חמץ בכלל. והשני, by פסח שני, חמץ ומצה עמו בבית. You can have חמץ in your house. You just can't have חמץ in the food, in the קרבן פסח, when you eat the קרבן פסח, but you can have חמץ. Why? So he says like this: כיוון שעבודה דפסח ראשון היא סור מרע, בריחה מרע, since that פסח ראשון represents staying away from evil, running away from the bad, לכן חל אז החיוב לבעור את החמץ, therefore there is an obligation to get rid of the חמץ, הרמז על הרע, חמץ represent evil. גמרא uses a לשון שאור שבעיסה, when the גמרא talks about the יצר הרע it says it's the sourdough of the of the dough. חסידות always says that חמץ is rising, חמץ represents ישות, גאוה, which is the source of all קליפה, so חמץ represents קליפה. So the first פסח, it's a time when you're just starting, you're getting away from the רע, you have to have complete חמץ away, שלא יהיה שום חמץ ברשותו, no חמץ in your possessions. שאין כן פסח שני, but פסח שני, שענינו הפיכת הרע לטוב, that's already when you're able to transform the bad to good, אין צריכים באותו זמן לבער את החמץ מרשותו. You don't have to get rid of the חמץ in your רשות, אלא חמץ ומצה עמו בבית, you can still you have חמץ and מצה, you can have חמץ in your house. Why? כי על ידי פסח שני, because through פסח שני, ניתן בזה נוסף הכח להפוך את החמץ לקדושה. So we you know it's in so we have an extra כח on פסח שני that we're able to change over, transform, אתהפכא. So if it's אתהפכא, you could have חמץ. אה, חמץ represents גאוה? You could transform גאוה into good! But in פסח ראשון, when you're just going away from that death from the רע, you gotta be very careful. You could think that you're going to be able to do it, but you're not so sure, you gotta be careful. No חמץ. פסח שני, you're already in the level of אתהפכא, so then you could have you could have חמץ in your house. ויש לומר שזהו בדוגמת הענין דשתי הלחם בחג השבועות, he says it's similar, not exactly the same, but similar to the דין that on שבועות they used to have a קרבן in the בית המקדש called שתי הלחם. שתי הלחם was special two breads that they had that was חמץ. ולגבי קרבן העומר דחג הפסח, פסח also had a special קרבן of of flour, that's the קרבן העומר, and שמעלתו היא דווקא בזה שחמץ תאפינה. On שבועות, the greatness, the specialty is that this was חמץ. Why is חמץ good? בכלל there was not allowed חמץ in the בית המקדש. Why is on שבועות the in they had חמץ, while on פסח you're not allowed to have חמץ? כי לאחר גמר עבודת ספירת העומר, because שבועות when you finish with ספירת העומר, הרי החמץ נהפך לגמרי לקדושה. So now you're completely אתהפכא, so the חמץ, which represents the רע, you could change over to good. הרי נעשה מזה קרבן להשם, you make it a קרבן to השם. So it's not the same, but it's just an example that we find that there comes to a point that you are able to have חמץ. So to a certain degree, the same thing already happens on פסח שני, that at that time you could have חמץ in your house, because that's the time when you have the second level. First level is אתכפיא, this is אתהפכא, the first level is סור מרע, this is עשה טוב. אלא שצריך this is the פשט the whole ביאור of the צמח צדק, except the last piece. אלא שצריך עיון בעצם ביאורו של הצמח צדק. But בכלל, there's a major קשיא on the צמח צדק's ביאור, ממש a מוראדיקע קשיא, which I'm sure everybody when we just started the שיחה had this in mind: שלכאורה ביאור זה, לכאורה this ביאור, שפסח שני הוא דרגא שניה ועילאית בעבודה, that פסח שני represents a second level, a higher level of עבודה, the level of עשה טוב, אתהפכא, הבאה לאחר הקדמת עבודת פסח ראשון, סור מרע, אתכפיא, which comes after the first one, which the first one is only סור מרע, it's אתכפיא, הוא היפך המפורש בפשוטו של מקרא ובהלכה. This פשט is completely opposite, against, it contradicts, simple פשט in פסוק, simple הלכה. In הלכה, and in simple פשט in פסוק, שכל ענינו של פסח שני אינו אלא במי שלא הביא פסח ראשון. Who brings פסח שני? Someone who didn't bring פסח ראשון! ומי שהקריב קרבנו בפסח ראשון, someone who did bring פסח ראשון, הלא זו בלבד שאינו עוד בחיוב להקריב פסח שני, not only doesn't he have to bring פסח שני, אלא שאסור לו להקריב פסח שני. You're not allowed to bring פסח שני if you brought פסח ראשון. ולפי ביאור הצמח צדק, הרי זה להיפך! According to the צמח צדק it's the opposite! כי נראה מזה שלאחר עבודת פסח ראשון שייכת וגם נדרשת עבודת פסח שני. According to the צמח צדק, after you had פסח ראשון, which is the first level, now you're going to have the second level of פסח שני! So, which is according to הלכה you can't! If you had פסח ראשון, you can't have פסח שני. According to the צמח צדק, אדרבה, when you had פסח ראשון you now go to פסח שני. הרי יתירה מזה, besides that, שאי אפשר להגיע לעבודת פסח שני, כי אם דווקא על ידי הקדמת עבודת פסח ראשון. It's more! הצמח צדק says, if you have פסח ראשון, that's the first level, now that you got the first level, now you can go to the second level! That means you can't get to the second level without פסח ראשון. And according to הלכה it's the opposite! פסח שני is only if you didn't have פסח ראשון, and if you did have פסח ראשון you don't go to פסח שני! ויש לומר הביאור בזה. So the רבי says I'll explain it like this, ובהקדם, very interesting פשט. Let me bring it like this. האמור לעיל שכל ענין דפסח שני הוא דווקא כשלא קיים פסח ראשון, this that we say that פסח שני, the ענין of פסח שני is only if you did not have פסח ראשון first, הרי זה רק בנוגע לקרבן פסח. That's only if you didn't have the קרבן פסח. שאם לא הקריב בראשון, מקריב בשני, if you didn't bring the קרבן פסח in ראשון, you could bring בשני. ואם הקריב בראשון, אסור להקריב בשני, and if you brought a קרבן פסח בראשון, the first one, you can't bring בשני. אבל מובן, it's understood, שאין זה בנוגע לשאר הענינים והמצוות של חג הפסח, has nothing to do with the other מצוות of פסח, כמו איסור חמץ, you're not not allowed to eat חמץ on פסח, ואכילת מצה, you eat מצה, שגם מי שאינו מקריב קרבן פסח בי״ד בניסן, that even somebody who did not bring, for whatever reason, the קרבן פסח in פסח ראשון, like למשל, the case of a טמא, who brings פסח שני? Someone that's טמא, someone who was far away. So he didn't bring פסח ראשון בי״ד ניסן. And it was על פי תורה, it wasn't he was did an עבירה. כי היה איש טמא או בדרך רחוקה, he was טמא or far away, so the תורה says then you can't bring פסח ראשון. וכו׳ באיסור חמץ ולחם מצה וכו׳, you're still not allowed to eat חמץ, you still have to eat מצה. That means the ענין of פסח you still had without the קרבן. ויש להוסיף, you could add, the רבי says, שבנדון הכתוב, when we talk about the case of the פסוק, הרי האנשים אשר היו טמאים לנפש אדם, which people were טמא that couldn't bring the פסח ראשון? כדברי חז״ל, מישאל ואלצפן, these two people, שהיו עסוקים בנדב ואביהוא, they were busy with carrying out the bodies of נדב ואביהוא, who died inside the משכן, they carried them out. Who were these people? צדיקים. כלומר, שטומאתם הייתה על פי ציווי משה. What made them טמא and ממילא they couldn't bring the פסח? משה told them to. He said to them קירבו שאו את אחיכם, go take take your brothers and take them out. So they did. They became טמא, which didn't allow them to bring the פסח, the קרבן פסח, was because משה told them. And by the way, the רבי says, ויש לומר שזהו ביאור טענתם למה נגרע. You could explain, the רבי says, this is the meaning of what their complaint was. Their complaint was, why should we miss out? What kind of complaint is that? לכאורה אינו מובן, it's not understood. מה מקום לטענה למה נגרע לבלתי הקריב את קרבן ה׳ במועדו? What is the טענה? Why should we miss out, lose out on being מקריב the קרבן ה׳, the קרבן of ה׳ in its time? הרי הם עצמם מקדימים תשובה לטענתם זו! They themselves gave the answer before they even gave the complaint! באומרם, they said, they started off by saying, when they came to משה to complain, they started like this: אנחנו טמאים לנפש אדם. We are טמא. So why should we lose out? Well, that's not a קשיא, that's an answer! Since they're טמא, לכן מנועים הם מהקריב קרבן ה׳ במועדו. So they can't bring, a טמא can't bring. The אייבערשטער said a טמא can't bring, so what's their complaint? So the רבי says, אלא שטענתם הייתה מיוסדת על זה שטומאתם הייתה על פי ציווי משה. The טענה was not if they chose to become טמא. So if they're טמא, too bad, right? So what kind of complaint is it? They claimed that we became טמא because משה רבינו asked us to. ולכן טענו, דהיאך ייתכן שעל ידי ציווי משה, through משה's commandment, which means doing what משה wants, what the אייבערשטער wants, נגרע? This should make us lose ובפרט מהקריב את קרבן ה׳ במועדו, certainly from such an important thing, bringing the קרבן. So על כל פנים, this is just by the way that it was these people. Now if they're these people, ועל פי זה ברור ופשוט, so for sure שכל עניני הפסח באנשים אלו, that for sure these people, all the other things of the of פסח, לבד הקרבת הקרבן פסח, besides the קרבן פסח, היו בתכלית השלמות, was completely בשלימות. So that means that even if you don't bring the קרבן פסח, you have to eat מצה, you can't eat חמץ, all these things. ועל פי זה מובן, now we understand, דברי הצמח צדק, what the צמח צדק says, שפסח שני שייך לדרגא השנייה בעבודה, פסח שני is the second level in עבודה, הבאה לאחר הדרגא הראשונה דפסח ראשון, that comes after the first level. And the קשיא was, but in הלכה it doesn't. If you brought the פסח ראשון, you had the first level, you don't bring פסח שני. So he says, no. היינו, what it means is, שכדי לבוא לפסח שני, in order to get to the second level, בהכרח שיהיה תחילה פסח ראשון. You have to have פסח ראשון first. אף שפסח שני הוא רק למי שלא הקריב פסח ראשון, even though the הלכה is that פסח שני comes only if you didn't bring the פסח ראשון. But what the רבי is saying here the פשט is, it doesn't mean דווקא the קרבן פסח in פסח ראשון. הוא עבודה רוחנית של חג הפסח, that עבודה רוחנית that פסח represents, which is סור מרע, staying away, כפיית הרע, the אתכפיא of the bad, קשור בקיום שאר ענייני ומצוות החג, that you have by doing the other things of the חג, of the יום טוב, איסור חמץ, חיוב אכילת מצה, eating מצה, which, by the way, is לחם עוני, מצה is called לחם עוני. He wants to show how, he said by the קרבן פסח, why is that סור מרע? Because it was connected to going out of מצרים, which was running away from the רע. But he says eating מצה also represents that. מצה is called לחם עוני, which means poor man's bread. And what is poor man's bread? So he brings from from תורה אור that poor man's bread means עבודה דאתכפיא. It's connected to, the גמרא says אין עני אלא בדעה, the real poor poverty is in mind. That means a low מדרגה. So eating מצה is also connected to the fact that it's אתכפיא. וכיוון שגם מי שלא הקריב פסח ראשון בזמנו, since even somebody who didn't bring the פסח ראשון in its time, הרי עובד עבודתו בשאר ענייני הפסח, he nevertheless did did the עבודה in the other עניינים, נמצא, so it comes out, שפסח שני אצלו זו דרגא שנייה. So even by somebody who didn't bring the פסח ראשון, he still has the first level through the other עניינים, and it comes to פסח שני, it comes to the second level הבאה לאחר עבודה דחג הפסח הראשון. that comes after the פסח. וכביאור הצמח צדק, like צמח צדק says, שבפסח שני מגיע לעילוי המדריגה השנייה בעבודה, on פסח שני he reach a second level, which is עשה טוב, ואתהפכא. Fine. Sounds good? No, doesn't answer everything. אמנם עדיין אינו מיושב עניין זה כל צורכו, this עניין is not completely answered. Why? The other side. הן אמת, it's true, שגם מי שלא הקריב קרבן פסח ראשון, לא נגרע עצם עבודתו, טאקע true that the one that didn't bring פסח ראשון is not missing anything. גם הרוחניות, even ברוחניות, בדרגא ראשונה דחג הפסח ראשון, from the first level פסח ראשון. Why? מכיוון שהיה אצלו כל עניני פסח ראשון מלבד קרבן פסח, because he had all the other ענינים of פסח except the קרבן. And therefore, ממנו עולה לדרגא שנייה דפסח שני, ממילא even if he didn't have פסח ראשון, he still has the first level, and when it comes to פסח שני, and he brings a second קרבן, he reaches the second level. Fine. אבל לאידך גיסא, the קשיא is on the other side. Number one, למה מי שהקריב פסח ראשון אסור לו להקריב פסח שני? But if someone did bring פסח ראשון, why can't he bring פסח שני? והרי לביאור הצמח צדק נדרשת ממנו עבודה דפסח שני. According to צמח צדק, in order to reach a second level, you have to have the פסח שני. So the person who brought פסח ראשון, so he had not only the מצה and he had the first level, he had the first level בהידור, together with the קרבן. But why shouldn't he bring the פסח שני? According to צמח צדק, you have to bring פסח שני to reach a second level. And the second thing is, if he's not going to bring, the one that brought פסח ראשון is not going to bring פסח שני, because you can't, היכי הוא עולה לדרגא שנייה בעבודת השם? How does he go to the second level כי שבא הוא רק בהקרבת פסח ראשון מילדי? Cause all he had was פסח ראשון. He brought it. How does he reach the second level? לכאורה, if he can't bring the פסח שני, how does he reach? So it's like two sides here. If he brought a פסח ראשון, why can't he bring it? That's one question. לכאורה, he should be able to bring it and bring reach a second level. Even if he had the פסח ראשון. And the second thing, if he can't, so what's he How's he going to get there? ויש לומר הביאור, the רבי has a פשט. פשט is like this: לאחר הקרבת פסח ראשון, שוב אין צריך להביא קרבן פסח שני כדי להגיע למדריגה שנייה. עשה טוב, אתהפכא. If you brought פסח ראשון, you could reach the second level without the קרבן. כי זה כבר נעשה בשלימות על ידי הקרבת קרבן פסח ראשון. Cause that you accomplish by פסח ראשון. If you bring the פסח ראשון, you have two things. בשעת מעשה you have the עבודה of the first level, עבודה of סור מרע, אתכפיא. That gives you the power that when פסח שני will come, you will be able to reach the second level because of the קרבן. כלומר, it means like this: זה שביכולתו של אדם להגיע בחודש אייר, חודש שני, למדריגה השנייה בעבודת השם, this, that in the second month, in the month of אייר, you're able to reach the second level which is עשה טוב and אתהפכא, בא על ידי קרבן פסח שבפסח ראשון. The guy that brought פסח ראשון got it through the פסח ראשון. And and before we even learn further, so and therefore comes out: a guy who brought פסח ראשון has the first level through the פסח ראשון, but he also has the קרבן to give him the boost that פסח שני he could reach a second level. The guy who didn't bring פסח ראשון also has the first level, not that great, also the first level, but now to get the עניין of פסח שני, he has to bring a קרבן. And you could explain הסברת עניין, the explanation goes like this: קרבן מלשון קירוב. The word קרבן is קירוב, means closeness. שעל ידי קרבנות מתקרב אדם להשם, through the קרבנות you get close to השם. וכמבואר בכמה מקומות, as it says in many places, ענינו של קרבן בעבודת האדם, what's the עניין of a קרבן on an עבודה? שאדם צריך להקריב להשם את הבהמה שבו. What's what's that your קרבן? Just like physically you're מקריב a בהמה, you have to be מקריב your בהמה, your נפש הבהמית. עד שיהא ראוי להיות נקרב על מזבח השם, you should be take your נפש הבהמית, your בהמה, make it so that it fits to be a קרבן, to be put on the מזבח, ולהישרף באש שלמעלה, it should be burned, consumed with the fire from above, שיאכלו בקדושה, it should become holy. That's the whole עניין of a קרבן. A קרבן is to bring your נפש closer to the אייבערשטער. So therefore, so I'm going to say the words before we learn it inside, therefore, as long as you had a קרבן, whether you had the first קרבן or the second, you got that כח. So if you had the first קרבן, you got the כח then, and that gives you the כח for the second level. If you didn't have the first קרבן, you can't go to the you had the first level, but you wouldn't be able to go to the second level unless you bring the קרבן then, you have to have a קרבן. והקרבת פסח ראשון היא הנותנת כח, if you bring the פסח ראשון, that gives you the כח, ופועלת, and it causes, שהמשך עבודת השם האדם, that what's going to continue after the קרבן, so if you brought the קרבן, it gives you a כח that what's going to continue, which is ספירת העומר, שממנה מתחיל תיכף ממחרת הפסח, that starts right after the פסח, יהא באופן כזה, that your עבודה after the קרבן פסח should be such, שיגיע על ידו לעשות תשובה, that you should be able to reach when it comes to אייר to עשה תשובה בלי ספק. ואין סתירה מביאור הצמח צדק, there's no contradiction what the צמח צדק says, שפסח שני ענינו הדרגה השנייה בעבודת השם, that פסח שני shows the second level, וענינו של פסח שני שבא לתקן ולהשלים את החסרון דפסח ראשון. It's no סתירה between that, that he says it's a second level, and what we always know that it comes to fix up what you missed out in פסח ראשון. But as we asked before, לכאורה, it's a contradiction. If to make what he missed up, makes makes miss missed out, so in a case where a person brought the פסח ראשון, he can't bring Why How could he bring Why can't he bring פסח שני, as he said before? So he says the reason is כי עבודתו של פסח שני דרגה דרגה השנייה, which is אתהפכא, the level of פסח שני, which is the second level, is אתהפכא, תלויה בהקרבת קרבן פסח. Depends on the קרבן. You have to have a קרבן פסח, קרבן, קירוב, to make you reach the second level. ולכן, therefore, מי שהקריב פסח ראשון, if the one that brought פסח ראשון יגיע בוודאי למדריגה השנייה בחודש שני כענין פסח שני, will definitely, since he brought פסח ראשון, he has the power now to reach the second level. ואין צריך, ממילא, he doesn't have to bring a second קרבן, there's no need for a קרבן, because the קרבן that he brought gave him not only for then, gave him the boost that he's when he'll be able to when it gets to to to the second month, will be able to reach a second level. מה שאין כן מי שלא הקריב קרבן פסח ראשון, someone who did not bring קרבן פסח ראשון, even though he reached a first level through the other things, אי אפשר לו להגיע למדריגת אתהפכא, he cannot reach the level of אתהפכא, the second level, מבלי שיתקן וישלים את החסרון דפסח ראשון, by fixing up what he missed in פסח ראשון, על ידי שיביא קרבן פסח שני. He has to bring a קרבן פסח שני. ולא יגרע להקריב על דרך פסח ראשון. And it and it which it means he shouldn't miss out to be מקריב, it should be like the פסח ראשון, you should have that כח. So now we understand everything, so how the צמח צדק'ס ביאור fits exactly to הלכה. That the one that brought פסח ראשון has the כח of פסח ראשון, the first level, and the כח to reach a second level when the time comes. And the one that didn't bring also reached a first level to a certain degree, but still doesn't have the כח to reach a second level, and that you need the קרבן פסח שני. על פי ביאור זה יומתק גם כן הטעם, this explains, the רבי says, also the reason שגם בזמן הזה, that nowadays, נקבע פסח שני ליום מיוחד לכל ישראל, why פסח שני is a special day for all אידן. We celebrate פסח שני. כמו שכתב רבינו הזקן בסידורו, the אלטר רבי writes in the סידור, שבפסח שני אין אומרים תחנון, where they don't say תחנון, it's a יום טוב. ועד שיש מנהג לאכול בו מצה זכר לפסח שני, it's a מנהג that we eat מצה to remember פסח שני, so it's a special day for us. לכאורה, why is a special day? והרי ענינו של פסח שני הוא תיקון והשלמה למי שלא הקריב פסח ראשון. פסח שני is only for somebody who should have brought פסח ראשון and didn't. I would skip the the brackets for a second and go after, and then we'll go back. So since it's only for somebody who should have brought פסח ראשון and didn't, ולכן, but because of that, בזמן הזה, nowadays, ובפרט בחוץ לארץ, שאין לנו קרבן פסח, we don't have a קרבן פסח, שוב לא שייך לכאורה כל ענין דפסח שני. No פסח שני! פסח שני is you should have brought פסח ראשון and you didn't! We we shouldn't have brought פסח ראשון. ומה מקום לחגיגת פסח שני באיזה אופן שהוא, what's the ענין of celebrating פסח שני whichever way, whether not saying תחנון or מצה, whatever? What's the purpose if if the whole the whole concept doesn't apply? Now, in the brackets the רבי is going to go, and he said that the whole ענין of פסח שני is to make up for פסח ראשון, actually in גמרא it's a מחלוקת. Is it תשלומין דראשון, is פסח שני to make up, only to make up for ראשון that you didn't make, or it's a רגל בפני עצמו, it's a יום טוב for itself? Meaning what's the נפקא מינה? What's the חילוק how you call it? The bottom line is you only bring פסח שני if you didn't bring פסח ראשון. What what was the חילוק how you call it? What was נפקא מינה? What happens if somebody, like a a גוי, was מגייר between פסח ראשון and פסח שני? If you say it's תשלומין to make up what you missed out, he didn't miss out, he didn't do anything wrong, he was a גוי, and therefore he doesn't have to make פסח שני. If it's because it's a יום טוב for itself, even though it's a יום טוב for itself for those who didn't bring פסח ראשון, but not for but but but it's a יום טוב for itself, and this guy didn't bring פסח ראשון. Same thing, a guy who became בר מצוה. So the רבי wants to say that what he said right before at the end of the page, that the whole ענין of קרבן פסח is just to make up פסח שני for פסח ראשון, wants to say it fits to both opinions. וגם למאן דאמר, וכן ההלכה, דפסח שני רגל בפני עצמו, even according to the opinion and the הלכה that פסח שני is a יום טוב for itself, so לכאורה you might think it's not connected with missing פסח ראשון. שלכן, because of that, גם מי שלא היה חל עליו חיוב בפסח ראשון, that if when it broke came was פסח ראשון he had no obligation, ונעשה בר חיובא בין פסח ראשון לשני, and he only became מחוייב between the two, קטן שנתגדל, became בר מצוה, a גר שנתגייר בין ראשון לשני, between the first, is also חייב להביא פסח שני, has to bring פסח שני, even though he didn't have to bring פסח ראשון. So לכאורה, see it's not so connected to פסח ראשון, so the Rebbe says it's not so, not so. ועל כרחך ועל כרחך, על כרחך צריך לומר, it's not true. We have to say no matter what. ומפורש בקרא שבא על ידי הטענה למה נגרע. We see in the פסוק that it came because they missed it out. So we know for sure שענינו של פסח שני תשלומין לגרעון דראשון. For sure פסח שני is because you missed פסח ראשון. וכל מי שעשה את הראשון אי אפשר לו להתחייב בשני, and that's clear, whoever made the ראשון can't be חייב in the שני, in the second one. Well, what is the פשט? If you learn בהלכה that it's a רגל, יום טוב for itself, אלא שחידשה תורה, the תורה was מחדש, והוסיפה בפסח שני ענין בפני עצמו, it's said like this: it's strictly only for somebody who didn't bring פסח ראשון. But there's another נקודה here, that an extra thing that it's a יום טוב for itself. דאף אם יש הקטן וכולי, לקטן or the גוי לא היה מחוייב בראשון, is not, was not obligated, בכ״ז ניתנה לו אפשרות להקריב פסח בי״ד באייר, he still has the possibility of bringing in י״ד באייר, על דרך זה בגר. So the bottom line is, it's definitely connected to the פסח ראשון. Which means like this, the difference between the two opinions is, according to the opinion it's only a make up for ראשון, means is because you did something wrong. Not your fault, but there was something wrong that happened. That you didn't bring פסח ראשון, you have to bring פסח שני. Therefore a גוי, who was a גוי then, didn't do anything wrong, doesn't bring פסח שני. According to the other way, it's not because you did anything wrong, because you missed it out, you didn't have that מעלה. So anybody who didn't have the מעלה of פסח ראשון could bring פסח שני, has to bring פסח שני. So whichever way you're going to look at it, it comes all because there was a פסח ראשון, you didn't have that מעלה, so now you can bring פסח שני. But the Rebbe is asking, but בזמן הזה there is no פסח ראשון. So there's no even מעלה to say that you missed the מעלה, or the other opinion says you did something wrong not bringing פסח ראשון. Not you did wrong, but was something wrong. According to that opinion, nothing wrong, but לפועל you missed it out. Nowadays we didn't miss it out, we missed it out, but you can't make it up anyway, in other words the whole idea of פסח ראשון doesn't exist. יתירה מזו, the Rebbe goes further, there's a דין איש נדחה לפסח שני ואין ציבור נדחה לפסח שני, that only an individual who didn't bring פסח ראשון is pushed away and could bring פסח שני. But if the whole ציבור didn't bring פסח ראשון, you don't bring פסח שני. למשל, let's just take an example. If some people were טמא, and most of them were טהור, so most of the people bring פסח ראשון, the טמא׳דיקע ones bring פסח שני. If the whole community, or most of the אידן were טמא, they bring פסח ראשון, 'cause the דין is טומאה הותרה בציבור. If the whole community is טמא, you can bring it in טומאה. But what happens if the whole community couldn't bring it, but not because of that? Let's say there were a third of the population was טמא מת, 'cause this whole דין that if everybody is טמא you bring פסח ראשון even though you're טמא is only טמא מת, if you're טמא from a dead body. So what happens if a third of the population is טמא from a dead body, and then there's another third of the population which is טמא from other טומאות? They can't bring פסח ראשון. So the דין is, they can't bring פסח שני either, because the whole community didn't bring פסח ראשון, you don't push them away to פסח שני. So what's the פשט? כלומר, what it means is ענין תשלומין דפסח שני ניתן רק ליחיד ולא לציבור, the whole concept of פסח שני is something that has to do with individuals, but not to the Jewish people as a whole. You see here that if the Jewish people as a whole didn't bring, they don't bring the פסח שני. ואם כן, so the קשיא is כיצד מצאו מקום לקבוע פסח שני כיום דמנהגים מיוחדים, how could you establish פסח שני as a day that has special מנהגים, שאין אומרים תחנון וכולי, you don't say תחנון, עבור כל בני ישראל יחד, for all the אידן like it's a אידישע thing? It's not for all the אידן, it's only for individuals. So why does כלל ישראל have to celebrate פסח שני? Now, בדוחק גדול לתרץ, the Rebbe says it's a big דוחק to answer this קשיא, which is I'm going to say it by heart first: from ירושלמי it comes out that ירושלמי argues and says there is a possibility for bringing, the whole ציבור should bring פסח שני. When? If they didn't bring פסח ראשון. Let's learn inside, we'll see. Okay, we'll learn it first. שזהו רק על פי, maybe maybe this goes according to the דעת of רב יהודה in ירושלמי. The ירושלמי says like this: כשניתן לישראל לבנות בית הבחירה בין פסח ראשון לפסח שני, what happens if משיח will come between פסח ראשון and פסח שני and we're able to build the בית המקדש? So the whole ציבור didn't bring פסח ראשון. So לכאורה according to the גמרא, we won't bring פסח שני. The ירושלמי, רב יהודה in ירושלמי holds עושין הציבור פסח שני. In this case, they will bring. So it seems like the ירושלמי argues, so maybe this whole thing, our מנהג of celebrating for the ציבור פסח שני goes according to that other opinion. ובפרט על פי מה שנתבאר במקום אחר, especially where it says in other places שיש לומר שגם הבבלי סבירא ליה בזה כירושלמי, where the רבי explains in a different place that could be that there is no מחלוקת, דבאופן כזה הציבור יעשו פסח שני, that the ציבור, even our גמרא holds. And this is what the רבי says, it's in the famous שיחה where the רבי spoke that people should leave ירושלים on on ערב פסח, a whole according to the, I don't want to spend the time on explaining it, but the point that that the רבי makes is that could be the גמרא when it says that the ציבור is not pushed and doesn't do פסח שני if they didn't do פסח ראשון, it's only if the reason they didn't bring פסח ראשון is because they were טמא. But what happens if they didn't bring פסח ראשון for a different reason? Because the גוים didn't let them, or like now, because we don't have the בית המקדש. Maybe even the בבלי will agree that you bring פסח שני. So ואם כן, so according to this, אף שאין קרבן פסח בראשון, יבוא קרבן אפשר שיהיה קרבן פסח בשני. So there is no קרבן פסח the first, but there is the second. So what the רבי said before seems to be not so 100%. The רבי said that פסח שני is only for יחיד, not for the ציבור, not so פשוט. According to ירושלמי it's not so פשוט, even בבלי might learn like that. So maybe that's the answer. But the רבי says it's דחוק to say that our מנהגים in פסח שני is based on the opinion of ירושלמי. Why? כי מה שאנו חוגגים פסח שני אינו שייך לאפשרות דקרבן פסח שני. It's not, we don't keep פסח שני now because of maybe we will have a chance to bring the קרבן פסח now, כי אם זכר לפסח שני שהיה בזמן המקדש. It's a זכר what they used to do in the בית המקדש. And then the ציבור didn't never brought פסח שני. ומה מקום לקבוע זכר לציבור על תשלומין דענין שלא ניתן אלא ליחיד? Why would we make for the whole ציבור now a זכר to פסח שני which is only on the יחיד? אלא מאי? על כרחך צריך לומר, we have to say, שפסח שני יש בו ענין השייך לכל ישראל. Yes, פסח שני is not something only for the יחיד. As much as only the יחידים who were טמא couldn't bring it, that's the the ones that brought the פסח שני, but the ענין of פסח שני is for כלל ישראל. And how is that? ועל פי המבואר לעיל, as we explained before, בתוכן ענינו של פסח שני בעבודת האדם. What's the ענין of פסח שני in עבודה? So from that מובן הענין בפשטות, we understand it. שהרי ביום זה, as we said before, פסח שני is for every ייד. Even somebody brought פסח ראשון, פסח שני is the second level for everybody, whether you brought פסח ראשון or not. שהרי ביום זה יש בכוחו של כל אדם מישראל להגיע למדריגה השנית בעבודת השם. Every ייד on that day could reach that level of עבודת השם, the second level, the עבודה דאתהפכא. כלומר, what it means is like this: גם אלו שהקריבו פסח ראשון, even those that brought פסח ראשון, שלימות פעולת הקרבה זו שענינה הוא אתכפיא, and פסח ראשון is only אתכפיא, but the שלימות that this will bring to the ענין of אתהפכא comes from the פסח ראשון, but when will it be? בא בחודש השני. It comes the second month. ובפרט בפסח שני, especially on פסח שני, שבו מתחיל הספירה השייכת למידת ההוד, then already we start counting the מדה of הוד, and הוד is considered, sometimes חסידות says the end. The end is מלכות, but מלכות is always separate, ז״א מלכות. In ז״א you have the last מדה of ז״א is יסוד, but יסוד is considered לבר מגופא, it's the outside of the גוף. So what's the really the last one? הוד. So when we start counting הוד, חסד שבהוד is פסח שני, so that's when you reach already the end to a certain degree the end of ספירה. ולכן, therefore, גם בזמן הזה, even nowadays, שישנה עבודה רוחנית שבקרבן פסח, would there is the רוחניותדיקע עבודה of קרבן פסח, חוגגים אנו אז זמן המיועד עבור עליה למדריגה השניה שבעבודת השם. So we celebrate the second level too, which is this אתהפכא and so forth, it's אתהפכא and so forth. I just want to go back for a second to mention what I said before. This was תשכ״ח. The the the six-day war was תשכ״ז. That's when they got we got ירושלים, מקום המקדש. So אחרון של פסח תשכ״ח, which is the first פסח after we had the כותל and we had the מקום המקדש, the רבי spoke and he said that since there is an opinion, רבי יחיאל מפאריז holds, one opinion, that nowadays we have to bring a קרבן פסח. איי, we are all טמא? טומאה הותרה בציבור. איי, we have no בית המקדש? The דין is you could bring קרבנות אף על פי שאין בית, as long as we have a מזבח and we have the place. He actually wanted to bring the קרבן פסח. He went to ארץ ישראל to bring the קרבן פסח, the Arabs didn't let him, and all the ראשונים were against him, but he held you should bring the קרבן פסח. Now, not bringing the קרבן פסח, if you don't bring it במזיד, you're חייב כרת. So the רבי said that since according to רבי יחיאל מפאריז it's חיוב, and by ענין of כרת we're מחמיר to all types of חומרות, בפועל to bring the קרבן פסח we can't because we don't פסקן like him, but to be יוצא his דעה, everybody should leave ירושלים on ערב פסח. not to be there, should be in a דרך רחוקה. But then what about שפעטער comes פסח שני? This was already after ערב פסח, so the רבי said everyone must leave פסח שני also. Every year, I'll finish off. Every year the רבי said you should leave פסח and you should leave פסח שני for this reason, to be חושש for the שיטה of ר' יחיאל מפאריז. And that's when the רבי said, even though the ציבור doesn't get pushed to פסח שני, that's when the רבי brought the ירושלמי. And the רבי said that בבלי could also hold like that, that when don't they bring it? If it was because of טומאה, but now it didn't do because of טומאה. If it would be the problem of טומאה, that's the only problem, we would have brought פסח ראשון, because the ציבור is טמא. The reason why don't we bring didn't we bring, because we couldn't. But now that so ממילא, according according to ר' יחיאל מפאריז, that you have to if you can, we could. We have the מקום המקדש, so we could. So the only way to be יוצא he says to leave. That's how it went on for a few years. Came to the year of תשל\"ה, that's when the רבי wasn't מגיה לקוטי שיחות that year. So the ועד פונם שיחות sent out old שיחות that the רבי said that wasn't מפורסם yet, every פרשה. And they would give it in to the רבי. So for פרשת בהעלותך, they wrote to the רבי that they're going to send out this שיחה נוגע the רבי saying that you have to leave leave ערב פסח from ירושלים, and and and same thing פסח שני. They gave it into the רבי, so the רבי allowed to print that, and added a letter in addition. And the רבי writes in the letter that from now on, this is not true anymore, we don't have to leave. Why? Because why didn't we have to leave before the Six-Day War? Because there's nothing to leave, because we can't we can't bring the קרבן, it's not in our hands. Six-Day War, it went to our hands. Now we're able to. So to according to ר' יחיאל מפאריז, we should. But the רבי said the way the Israeli government is behaving, they gave up the rights of the כותל, of the מקום המקדש to the Arabs. So now we're back to square one that we don't have a chance to do it, we can't. We wouldn't be able to do it. Imagine if someone would bring a קרבן פסח, they'd kill him there, the Arab. It's not שייך. So it's the same like before. If it's not שייך, then there's no reason to go away. So now it's like before. Because actually the רבי said the שיחה, and was מגיה, and he sent it to הרב זעווין, to ask his opinion. So he answered the רבי with so many קשיות on what the רבי said. One of the קשיות was this, what's what all of a sudden now? Why didn't they have to go for a thousand years, no one ever left? So the רבי answered, just that is, because we didn't have the מקדש. We didn't have the מקום המקדש, so we couldn't, even according to ר' יחיאל מפאריז we couldn't bring. It would not שייך. But now that it's שייך. And he had more קשיות, and the רבי answered all the שאלות. But the רבי said now that this is the way it is, so from then on it stopped. Till then, not everybody, but some of the ליובאוויטשערס. One of the קשיות he asked the רבי is what are you saying you have to leave, so you have a half a million אידן leave leave ירושלים on ערב פסח? Where are they going to go? If you have relatives That's not a קשיא. So the רבי said it's only for you know, to be מהדר, a הידור the רבי said. But from then on the רבי said it's not. But על כל פנים לפועל ממש we don't have the קרבן the פסח שני We don't have the פסח ראשון, we don't have the פסח שני. But the רוחניותדיקע עבודה is there, as the רבי explains in this שיחה, and it's so beautiful how the רבי takes the צמח צדק with the רוחניותדיקע ענין and fits it into the הלכה that it's not a סתירה at all to the הלכה of קרבן פסח and פסח שני. Rabbi, why why why did why did the רבי wait till תשל\"ה to say this, like why not תשכ\"ט or תש\"ל? Maybe it wasn't so 100%. It was still not. Maybe by then already was clear. Till then there was still a chance maybe they're not going to give it. But by then the רבי saw already it's done, it's a done deal. They gave it up. Not saying that we don't have it, but they gave up their rights over for them, and that's it. It's already there. Rabbi Shapiro They wanted to give out the שיחה, so the רבי wrote But לפועל ממש I'm sure he would have written it beforehand, had it been Yes. Rabbi Shapiro, I don't understand. How does that answer the question in the beginning of the שיחה that פסח שני was postponed for a whole month? He says, because it has to do with the month of אייר. And it has to do with the second month. The עבודה, okay. But אתהפכא The רוחניות is the second month, that's what has to be in אייר. אלא מאי, you could ask why דווקא י\"ד. That, at the end of the שיחה, he says. He said that ווארט, י\"ד אייר, because it's the ענין of ספירת that we start counting ספירת הוד. Oh, okay. That's already because אתהפכא comes at the end of the אתכפיא. The end of אתכפיא is באמת it's really by שבועות is the end. But there's a level before, which is a level when we say It says ל\"ג בעומר. I think the הערה the רבי says here also, ל\"ג בעומר, in הערה 46 he says, the עיקר הבירור is ended already finished by ל\"ג בעומר, says הערה 46. Why? Because that's הוד שבהוד. And like I said, הוד is already to a certain degree the end, הוד שבהוד, הוד is the end of the end. And the רבי says, but since we start הוד already on פסח שני, on י״ד, it's already a certain level of end. And he says actually in further in the הערה that since by חסד we know is a ספירה that's the first of all the ספירות, so חסד שבהוד and חסד is אזיל עם כולהו יומין that's connected to all the ספירות, so חסד שבהוד is the day. That's why it's pushed off. מצד עבודה That's what he said, על פי עבודה רוחנית we could explain this answers this question. Okay. יישר כח. יישר כח, yeah, יישר כח. יישר כח, thank you. יישר כח.