what the inyan of Chanukah is. איתא במסכת שבת, it says in Maseches Shabbos. This is a Gemara that we just learned not long ago, כ״א עמוד ב׳. Okay, we're starting a new inyan. So everybody could start listening and following inside. Yeah? That corner, too? Yeah? You're taking notes? No need to take notes, it's printed. No, but but you have the sicha? You have the sicha? No? Why not? Why not? There is more, probably. There is more. No? Oh, there is more. You could still get, and you could look in. This is not תורה שבעל פה. This is תורה שבכתב. You have? He made enough copies for everybody. I thought after four days you lose the papers. After 15 minutes, I never heard that. There's a גנב, a חסידישע גנב that steals the sichos here. But now he became even stronger, he steals it right away before you even get a chance to learn it. Does the Rambam say that by teshuvah even if somebody thinks about teshuvah, like the teshuvah or something? Isn't that The Rebbe says, the Rebbe is melamed zechus always that if you think of doing teshuvah, that be'etzem it's it's already a turn. Teshuvah means you turn away if you try. That's in Tanya? No, that's something else. That not when you think, when you I thought you meant to think to do teshuvah. When a person in his mind does teshuvah, that second he becomes a tzadik gamur. Yeah, yeah, there's a re'iyah from the Gemara: הרהר תשובה בלבו, you know when you give קידושין על מנת שאני צדיק גמור, אף על פי שהוא רשע גמור, מקודשת. Why? Because at that second, הרהר תשובה בלבו. Okay, the Gemara says in Maseches Shabbos. Yeah. מאי חנוכה? The גמרא has a question: what's חנוכה? And the גמרא answers: כשנכנסו יוונים להיכל, when the יוונים came into the בית המקדש, טימאו כל השמנים שבהיכל. They made all the oil טמא in the בית המקדש. Uh? That was the גוים? Yeah, that was the גוים, yeah, yeah. וכשגברה מלכות בית חשמונאי No, no. Could you pick up your head? Listen. It's like listen, look at everybody. Could be the אידן also, right? No, no, they were goyim. It says יוונים, not mityavnim, Yevanim. וכשגברה מלכות בית חשמונאי ונצחום, and when the malchut of the Chashmonaim won, בדקו, they checked, ולא מצאו אלא פך אחד של שמן, they only they checked and they only found one jar of oil שהיה חתום בחותמו של כהן גדול, which was sealed with the seal of the כהן גדול, ולא היה בו להדליק אלא יום אחד, and only had enough to burn one day. נעשה בו נס, a nes happened, והדליקו ממנו שמונה ימים, and they lit with it eight days. לשנה אחרת קבעום, next year they established it, ועשאום ימים טובים בהלל והודאה. They made these days into a Yom Tov, days of Yom Tov by doing what? How do you celebrate these days? What does the Gemara say? בהלל. The Gemara doesn't say partying. The Gemara says בהלל והודאה. They celebrated it by Hallel, saying Hallel and thanking Hashem. Hallel is Hallel, we say Hallel every day in Chanukah, and הודאה is that we say Al Hanissim. When do we say Al Hanissim? At what part of davenen? I know, but which part of davenen? Of מודים, of הודאה. So we say a special הודאה to the Oibershter. That's what it is. Why don't we bring So that's a שיחה in חלק ט״ו, it's a different שיחה, we mentioned it yesterday. This is the Gemara. So the Gemara says that the way they established the Yom Tov is he doesn't The Gemara does not mention a word about partying. No, that's what the שיחה is going to be about. The Gemara mentions הלל והודאה. כתב הטור, so the Tur writes בשם Maharam of Rothenburg, in the name of the Maharam of Rothenburg. Who was the Maharam of Rothenburg? Was he אחרון or a ראשון? That's the first question. The Tur brings the Maharam of Rothenburg. Who was the Tur? The Tur was the son of the Rosh. The Rosh was a ראשון. Everyone knows the Rosh was a ראשון. At least now everyone knows. The Rosh was a ראשון, the Tur was his son. The Tur is considered a ראשון and sometimes considered an אחרון. In other words, the Tur, that's the period that changed from the ראשונים to the אחרונים. was the Tur. What did the Tur write? The Tur, what's the Tur? It's what the Shulchan Aruch is based on. The Tur wrote to make the four categories of אורח חיים, יורה דעה, נו, ווייטער, אבן העזר and חושן משפט. The Tur was the one that divided, that's why it's called טור, ארבעה טורים. טורים is a section, and made it into סימנים. The Beit Yosef wrote a פירוש on the Tur, and later, besides the פירוש on the Tur, he made the Shulchan Aruch, which follows the same order of the Tur. So the Tur was a ראשון. So what was Maharam of Rothenburg? A ראשון. Well, obviously he was a rishon. If the if the Tur brings the Maharam of Rothenburg, he was a rishon. The Maharam of Rothenburg lived obviously before the Tur. He was a rishon. The Maharam of Rothenburg was the in Germany. He was an Ashkenazi, cuz many of the rishonim were Sephardim, many. I think באופן כללי more Sephardim of rishonim than Ashkenazim. The Baalei HaTosafot were Ashkenazim. The others like the Rambam and and and the Ritva and this this this, these are all Sephardim. So the ראש the Maharam of Rothenburg was he was called the head of all the Yidden, the top top gadol in his time of the Ashkenazim. He lived in Germany. He is famous because the famous story called the unpaid unpaid ransom is about the Maharam of Rothenburg, and he was arrested, and he was put into jail, and somebody wanted to ransom him, and he didn't let because they wanted a lot of money. For 14 years after he died, he was still in jail. His body was there. And after 14 years, somebody paid off paid off the ransom, and they took him to bury him. His body was intact, was 100%, even though he was 14 years after he died. The Maharam of Rothenburg was from in the rishonim, he was I mean, everyone that the rishonim were, but the Maharam of Rothenburg, he was the רבי of the ראש. So now you know at what period he lived. The ראש was the father of the Tur. The Maharam of Rothenburg was the רבי of the ראש, so he was like two generations before the before the Tur. What was the Tur's name? What was his first name? I mean his name. Rabbeinu Yaakov, Baal HaTurim. His name was Yaakov. Anyway, so the Tur brings in the name of מהר״ם מרוטנבורג שריבוי הסעודות שמרבים בהם, that the parties that we make during חנוכה, הם סעודות הרשות. They're no mitzvah. That's what he writes. The chachamim never said that you have to have a seudah, a party during Chanukah. They're all סעודות הרשות. שלא קבעום אלא להלל ולהודות. When the Chachamim established Chanukah, they established to say Hallel and to say הודאה, ולא למשתה ושמחה, not משתה ושמחה. That's what the Tur writes in the name of Maharam of Rothenburg. No, put away that magazine. Listen to the sichah. Put it away. What is it, you're looking for the what are you looking for, the donuts there? For the Hallel, for the for the simchah?

אבל Rambam כותב, but the Rambam writes... No, it's We're not We're not kids here, I hope. Shh. אבל Rambam כותב, the Rambam writes, וזה לשונו, this is what the Rambam writes: התקינו חכמים שבאותו הדור, that the חכמים of that generation were מתקן, שיהיו שמונת ימים האלו, that these eight days, שתחלתן כ״ה בכסלו, that start on the 25th of Kislev, for those eight days they established them to be ימי שמחה והלל, days of simchah and Hallel. So the Rambam adds something that the Gemara didn't say. The Gemara says that they were days of הלל והודאה, and the Rambam says ימי שמחה והלל. וכתב Maharshal, so the Maharshal writes, שלדעת Rambam, that according to the Rambam, אותן סעודות שעושים בימי חנוכה, the parties that you make in Chanukah, הם seudat mitzvah. According to the Rambam it is a mitzvah, because the Chachamim did make a takanah, the Rambam says, to make it ימי שמחה. Do we hold like the Rambam? Why, you want to know if you're mechaven to it's a mitzvah? Oh, yeah. Well, we've got to wait until the end of the sichah, we'll see. The she'eilah is, when the Rambam says ימי שמחה, which means you have to make a party, but does it mean you also have to wash? למשל פורים, when in Purim there's a chiyuv to make a seudah, Purim is ימי שמחה, so the chiyuv is to eat a seudah, you have to wash, you have to eat bread, and you have to eat meat. So look at הערה 6: להעיר, אשר בפורים דכתיב בה ימי משתה ושמחה, פורים where it says are days of party and שמחה, צריך להיות לדעת הרמב״ם רמב״ם סעודת בשר. According to the Rambam you have to have a seudah of meat, cuz אין שמחה אלא בבשר, the Maggid Mishneh says. Okay, וראיתי, he brings in the Mekor Chaim, but וצריך עיון קצת דהים של שלמה writes that those seudot that people make is a מצוה, ולא כתב שצריך לעשות סעודה, it doesn't say you have to make a seudah according to the Rambam, אף שכוונתו לדעת הרמב״ם, it's a strange thing. The Maharshal should have said, according to the Rambam, what would you expect him to say? They have to make a seudah, that's not what he wrote. According to the Rambam the seudot that you make happen to be a mitzvah. Such a strange, roundabout lashon. That's a shaila, okay. It only says ימי שמחה, so it's not clear. Doesn't say משתה, right? But what's simcha? אין שמחה אלא בבשר. Because if it's, if it's only משתה, you've got to drink, it doesn't say you've got to eat. And and, or it's a party, but it doesn't mean you have to have בשר. But if it's, if it's ימי שמחה, שמחה is אין שמחה אלא בבשר. So there is a tzarich iyun here. So the shaila is, do you have to eat meat? The Rebbe doesn't say it clearly, according to the Rambam. And also, you have to wash? It doesn't say. And also he doesn't even say that you have to have a seudah. It's a strange lashon. He says according to the Rambam the seudot that you make happen to be a mitzvah. It's a strange lashon, anyway. But that's not noge'a to the hemshech of the sichah. So here we have a machloket between who? The Tur and the Maharam of Rothenburg with the Rambam. The Gemara is mashma like, like the Tur, cuz the Gemara does not mention ימי שמחה. The Rambam says different. So the Rebbe continues,

ולכאורה תמוה. Likhora it's not understood. הרי בגמרא אמרו קבעום בהלל והודאה, if the Gemara says that they made it for הלל והודאה and that's all, וברמב״ם כותב שהם גם ימי שמחה. The Rambam says, where does the Rambam get it from? The Rambam can't make up any dinim. The Rambam just learns peshat in the Gemara like that. How does the Rambam learn peshat in the Gemara when the Gemara doesn't say ימי שמחה? עוד שינוי במה שכתב ברמב״ם ממה שכתב בגמרא. Another difference between the Rambam and the Gemara. במסכת שבת שם the Gemara says like this: מאי חנוכה? It's a question, what's Chanukah? What does that, what does it mean what's Chanukah? No. Rashi טייטשט, what is טייטש מאי חנוכה? על איזה נס קבעוה? For why did they establish, for what miracle they establish Chanukah? And what's the Gemara's answer? For the oil. And the Gemara answers מאי חנוכה, the answer is: דתנו רבנן כשנכנסו יוונים להיכל לא מצאו אלא פך אחד של שמן, they found one jar of oil, נעשה בו נס והדליקו ממנו שמונה ימים. There was a nes, it lasted for eight days. לשנה אחרת קבעום. For that reason next year they made it into a Yom Tov. היינו שימי חנוכה קבעום על הנס דפך השמן, the נס חנוכה was established for the nes of the oil, ולא על הנס דנצחון המלחמה, it wasn't because of נס המלחמה. If you look in the Gemara, the Gemara doesn't mention נס המלחמה. Ayei the Gemara does mention, look back at the Gemara in the beginning. It says there was גברו מלכות בית חשמונאי ונצחום. When the Chashmonaim won the war. So we do mention winning of the war. Oh, he's just telling us the time. When did the nes happen? When they won the war, then they didn't find any oil and the Eibershter made a nes, etc. etc. But he's not saying, the Gemara doesn't say this as an answer, Mai Chanukah? The answer to Mai Chanukah is the oil. So the question is, אילו הרמב״ם, while the Rambam explains כשביאר הטעם למה תיקנו חכמים שיהיו שמונת ימים האלו ימי שמחה והלל, the Rambam when he gives a reason why the Chachamim established these days to be a Yom Tov, so he mentions את ישועת ישראל והצלתם מידי היוונים, the fact that the Yidden were helped and won the war against the יוונים, וחזרת המלכות לישראל, that the Yidden got their kingdom back. ואחר כך, then the Rambam mentions the נס דפך השמן. If you look in the Rambam, when the Rambam starts off הלכות חנוכה, he starts off with the whole story that the goyim made tzaros to the Yidden and they had a war, and the Yidden won the war. Then he tells the story of the oil. And then he says, ומפני זה, and because of this they made the Yom Tov. מפני זה, because of what? No, because of both. The Rambam starts off, gives two rea- two things. He says there was a war and we won the war, and there was a nes with the oil. And then he starts off, so הלכה א talks about the war, הלכה ב talks about the oil. הלכה ג starts, look at הערה nine, כלשונו בהלכה ג, the לשון of the Rambam: ומפני זה, because of this that I said before, what did he say before? The war and the oil, התקינו, they were metaken to make the Yom Tov. ופשוט שאין לומר כוונת הרמב״ם, שכוונתו ומפני זה רק על נס דפך השמן, you can't say that he meant only the nes of the oil, כי לפי זה, if the only reason, that's only for the oil, כל סיפור המאורע שבהלכה א מיותר. So the whole thing in הלכה א is extra. Why did he tell us the whole הלכה א? Very clear: הלכה א׳ tells us the war, הלכה ב׳ tells us the oil, הלכה ג׳ says that because of what we said before, which is the two reasons, there is a Yom Tov that the Chachamim made. So it's different than the Gemara. The Gemara comes out to say the reason for the for the Yom Tov is because of the only the oil, and the Rambam says it's because of both. Now what is going to come out here, what the Rebbe is going to do here is going to answer two both kushyos together, both one one with the other. What are the two kushyos again? One is if the Gemara says the Yom Tov was made only for the Gemara doesn't say no, no, the first she'eilah. Had to do what? The Yom Tov was how how do we celebrate the Yom Tov? הלל והודאה? The Rambam says also simcha. And then the second thing, the Gemara says the reason for the Yom Tov is because of the oil, and the Rambam says also because of the war. להבין זה, so this will be explained בהקדים הקושיא first הקושיא הידועה, א No. In the הערה the Rebbe just mentioned derech agav a shaila, why does he say it, why does the Maharshal say that those seudot we make according to the Rambam is a mitzvah? That's not the shaila of the sichah. That he says צ״ע שם. So the the Rebbe says this will be understood based on a famous kushya. What is the famous kushya?

הרי עיקר הנס היה בנצחון המלחמה. If you start if you ask any person, we have different ניסים: the war, רבים ביד מעטים, all the greatest miracles, and then you had the נס of the שמן. Which one do you think is more important? The עיקר would be the winning of the war, רבים ביד מעטים, גבורים ביד חלשים. That's the עיקר. ולמה אמרו בגמרא, why does the גמרא say, שימי חנוכה הוקבעו, that the days of חנוכה were established, לא מפני הנס דנצחון המלחמה וישועת ישראל מיד היונים, not because of winning the war and the אידן got saved from the יונים, כי אם על נס דפך אחד של שמן, because of the one jar of oil? That seems to be ולכאורה איך עשו מן הטפל עיקר? How does the Gemara make from the tafel, from the secondary thing, make that the ikar? This lashon is a lashon from the Mitteler Rebbe actually in Shaarei Orah, the Rebbe brings. Why? I know, so why don't we so why wouldn't the ikar be Again, shemen is not the main. Shemen is a result. The main thing is that we the war. If not for the war, we wouldn't have anything. We won the war, so we got the Beit Hamikdash back and we have the the oil, we have everything. There was also a miracle of oil, but is that the ikar? If you start thinking, the ikar is not that. And I showed you in the Sefer Chashmonaim, there it says that they had a war and they won, and that's why they made a Yom Tov, which makes sense. That should be the ikar. So the Mitteler Rebbe asks this shaila. Why would they make the tafel the ikar? Yeah. Well that could be a שאלה גופא. No, that's the she'eilah, why taka? Why do we commemorate the oil, not the winning of the war? The main thing is the winning of the war. That's the So we say Hallel, we taka say Hallel, but l'fo'al from the Gemara it seems when the Gemara says מאי חנוכה? and the Gemara answers the ma'aseh with the oil. The Gemara doesn't say anything about the war. Why taka? Why wouldn't the why wouldn't the Yom Tov be for that? L'fo'al the Gemara doesn't do that. The Gemara asks מאי The Gemara wouldn't ask מאי חנוכה and tell the story of the oil. You could say the Gemara tells the story of the oil. Doesn't have none The Gemara gives as an answer! The question was, why do we celebrate Chanukah? And the answer is, the oil. So the Gemara is making of the smaller part, that's the ikar, that's the whole Yom Tov. And in the he'arah, and then he even brings from the Pri Chadash the same sevara: אין סברא, this Pri Chadash says, שעיקר יום הנצחון, שנוצחו האויבים, שלא יקבעוה לדורות. Makes no sevara that the fact that we won the war shouldn't be established for all later generations. So the Rebbe continues with a chidush: ומצד חומר קושיא זו, because this is such a strong קושיא, סבירא ליה להרמב״ם, the Rambam holds, שכוונת הגמרא במאי חנוכה, when the Gemara asks the question, what is חנוכה, היא לא על איזה נס נקבעה, it's not like Rashi. Rashi טייטשט, what is the פשט מאי חנוכה? For what nes did they establish the יום טוב חנוכה? And the answer is, the oil. That's not the Rambam learns the pshat in the Gemara. כי אם, אלא סתם על מה שקבעוה בהלל והודאה. The Gemara wants, מאי חנוכה, what happened on Chanukah, why we praise and thank the Oibershter? והיינו, and the answer is the oil. והיינו means like this, שגם לולי הנס דפך השמן, if not for the nes of the oil, היו קובעים את יום נצחון המלחמה ליום טוב. The Gemara knew that the main Yom Tov, the reason is because of the war, and that's why they established as a Yom Tov. And what kind of Yom Tov did they establish it? יום שמחה. ומה שאמרו מאי חנוכה, where the Gemara says what's Chanukah, and we answer the פך אחד של שמן, the story of the oil, היא בנוגע להפרט דהלל והודאה. That's why do we have הלל והודאה. וזה מה שקבעו ועשום יום טוב הלל והודאה מפני הנס של שמן. When they said to praise and say Hallel and say Al Hanissim, that's because of the nes of the oil. In other words, the Gemara knew from before, and that's a given, that we have a יום טוב חנוכה. And the יום טוב חנוכה is because of the war, that's the ikar that the Gemara knew. And for that we have to make a party. How do we celebrate any Yom Tov? How do we celebrate Yetziat Mitzrayim? How do we celebrate any Yom Tov is through a party. ושמחת בחגך. ושמחת בחגך, if it's a Yom Tov you got to be happy. How are you happy? Eat meat. Drink. Yeah, you say לחיים, אין שמחה אלא ביין. That we know. And that the Gemara knew. The Gemara also knew that there is a din of הלל והודאה, and that the Gemara asks מאי חנוכה, why did they make it for הלל והודאה? And the Gemara answers because of the nes of the פך השמן. Well, but the Rambam holds, this is how the Rambam learns, that's not how everyone else learns. Ah? Well ועל הניסים talks about the מלחמה. We'll see, in the הערות the Rebbe talks about this, next page in the הערות, that's a lot to see in here. See all these הערות now. הערה 14, 15, הערה 18, 19. See, actually, the Rambam doesn't even mention הודאה. We'll see that's if we get anywhere. Let's just finish here inside, and then tomorrow we'll continue maybe some of the הערות. Okay. Yeah, so we got to learn all the הערות to get a full picture.

וזהו שלאחר שהרמב״ם מביא בארוכה את מאורעות דחנוכה, this is the reason why after the Rambam describes all the happenings of Chanukah, meaning the war, and also the oil, ומסיים, he finishes off, ומפני זה, because of the things I said before, התקינו חכמים ימי שמחה והלל. Because of what I said before, they come out to שמחה and Hallel. And what did he say before? The war and the שמן. היינו מפני שני סוגי המאורעות והנסים האמורים לעיל, because of the two types of things that happened before, that we said before, התקינו ב׳ ענינים. That's why they made you to do two things: ימי שמחה and ימי הלל. ימי שמחה, why? מפני שהושיעם מידם והצילם, because דער אייבערשטער saved the יידן, because of the war. That's why it's ימי שמחה. וחזרה מלכות לישראל, we got the מלכות back. And ימי הלל באו בעיקר מפני הנס של פך השמן. And Hallel is mainly because of the oil, שהדליקו ממנו נרות המערכה שמונה ימים, the Rambam says because they were able to light it for eight days. So it comes out that the Rambam learns there were two reasons for Chanukah, and the Gemara's מאי חנוכה is not a שאלה, is not a שאלה what the reason for Chanukah is, but what is the reason for one aspect of Chanukah, and that's the oil. And if not for that, we'd have it anyway for the winning of the war. ועל פי זה יומתק גם, and this also explains, no, no, מה ששני מאורעות אלו חילקם הרמב״ם לשתי הלכות. That's why the Rambam divided these two happenings into two halachot. שגם חלוקת ההלכות שברמב״ם היא בדיוק, when the Rambam divides the halachot is also exact. And the Rambam, הלכה א׳ is all about the מלחמה, the winning of the war, and all the details. הלכה ב׳ separately is all about the oil. הלכה ג׳ is that's why we have the Yom Tov. So he divided the two things in the beginning in two halachot, להורות, to show, שמשני מאורעות אלו באו שתי הלכות, because of these two things that happened came to two halachot. ממאורע הראשון, because of the first thing that happened, which is the war, הדין דימי שמחה, came the din that we have to have this ימי שמחה, because the Rambam holds it's ימי שמחה, וממאורע השני, from the second thing that happened, which is the inyan of the oil, הדין דימי הלל והדין דמדליקים את הנרות, the Hallel and that you have to light the candles. Now, where did the Rambam get all these things about the war? The Rambam goes into details, when the Gemara doesn't mention a word. And the רמב״ם, הנה פשיטא הרמב״ם לא יחדש מעצמו טעם לקביעות מחנוכה. The Rambam is not going to decide on his own why why they would establish Chanukah? How do we know a reason for establishing Chanukah? From the Gemara. Now, the Gemara didn't mention it. All the Gemara mentioned was the oil. So where did the Rambam get this idea that there's another reason for Chanukah, for the for the שמחה of Chanukah is the winning of the war? So peshita that the Rambam didn't make up his own reasons. ויסודו, so where is his source? Number one is from Al Hanissim, because in Al Hanissim it talks about the war, and it finishes off, that's why קבעום, they made them Chanukah. It talks about the war, so I see the war was also a reason. וממדרשי חז\"ל, from different מדרשים. ואולי היה לפניהם גם מדרש חנוכה, there's a Midrash called Midrash Chanukah, now which we found much later. But ווייסט דו, that the Rambam maybe had it, then it got lost, huh? We have it. The Rambam maybe had it, too. שאז מובן בפשטות, then we understand מה שכתב כאן כמה פרטים. This is where he got all the details: גזרו גזירות וכולי וכולי, they made gezeirot, and they made gezeirot on the on the money, and gezeirot on the daughters, and גזירות בכלל, and all the details. Where did the Rambam get this from? In the Gemara, it's not written. He must have had sources: Al Hanissim, but besides Al Hanissim, he must have had other sources, because Al Hanissim doesn't mention these these details. So, it could be he had Sefer Chashmona'i, which the Rebbe doesn't bring here, but in other sichot, the Rebbe brings. So... I don't know, maybe he had a מסורה בעל פה. I mean, there's nothing else that the Rambam had מסורה בעל פה. Everything that the Rambam writes comes or from the Gemara Bavli, or Yerushalmi, or midrashim, or Tosefta. The Rambam doesn't write anything mesorah. Whatever he makes on his own, he says, יראה לי, that's made up on his own as a peshat in the Gemara. But we don't find anywhere that the Rambam has a mesorah. There's one mesorah the Rambam reasons about pe'ot, that he has a mesorah that pe'ot have to have 40 hairs, at least. About a mesorah? No, what's, about that שישים ריבוא? Yeah, learned a peshat in the Gemara like that. But since the Gemara connects it, because we can learn connect it to דגלי מדבר, and in the מדבר there was שישים, Tosafot does the same thing, learned a pshat like that. That since it has to be רבים like the מדבר, so automatically it has to be שישים ריבוא. It's Rashi's, Rashi's pshat. A vadai, he didn't make up something on his own, but it's taken everything Any mesorah that he had in pshat, it has to be in the Gemara. You can't make up anything. The Rambam didn't make anything up on his own; everything is from the Gemara. But, or from מדרשי חז\"ל. So, must have been from מדרשי חז\"ל. So the Rambam So now we have the two שאלות that we had in the beginning of the שיחה are answered. Number one, what was the first שאלה? If the Gemara doesn't say ימי שמחה, how does the Rambam get it ימי שמחה? Another question was What was the second question? The Gemara gives one reason for Chanukah, the Rambam The Gemara gives one reason, the Rambam gives two reasons. And then we had a general question, the third question was: How did you make the עיקר of Chanukah from such a small thing of the מנורה, whether when the main thing was the war? All things are answered together according to the Rambam. The Rambam learns that when the Gemara speaks about חנוכה, מאי חנוכה, it's not the whole reason for Chanukah. The Gemara is only wondering, what is the reason for one aspect of Chanukah? The fact is another aspect, he knows from other ways, מדרשים. So he learns a different pshat in the Gemara. So Rashi learns the גמרא שאלה, מאי חנוכה, what's the גמרא שאלה? What was the reason of establishing the Yom Tov of חנוכה, על איזה נס נקבע? And the Rambam learns מאי חנוכה the pshat: Why do we have הדלקת הנרות? Or why do we have הלל והודאה? But why we have חנוכה בכלל, we have other reasons, we know. And the Rambam taka does that. He brings both inyanim in two separate halachot. And he figures out, is because of that, two dinim came up. It's a din of ימי שמחה, and a din of Hallel. Now, the Gemara be'emet says the word הלל והודאה, and the Rambam only says ימי הלל, ימי שמחה והלל. So in he'arah 19, actually, the Rebbe is going to explain why he doesn't mention. Because the she'eilah is, what does הלל והודאה mean? Now, we normal pshat we said, I'm going to say it by heart. Normal pshat we said before, what's הלל והודאה? Hallel is Hallel, and what's hoda'ah? Al Hanisim. Now the Rambam can't learn like that. You can't say that he learns pshat in the Gemara that Al Hanisim came because of the oil. Can we learn like that? So therefore the Rambam learns that הלל והודאה both mean Hallel. And the question is, why do they say Hallel? How does hoda'ah have to do with Hallel? Because in Hallel we say הודו לה', הודו לה' כי טוב כי לעולם חסדו, it's all part of הודאה. So the Rambam learns הלל והודאה is really one thing. Two details: we say הללו, הללוקה in Hallel, and we say הודו. So the Rambam puts it together in one word. So the Rambam learns that הלל והודאה of the Gemara is Hallel. Then you have also the other part which is ימי שמחה, and they come for two different reasons, and because of the nes of נצחון המלחמה you have to have a party, because the Chachamim made it. Ha? So he says here it's not על הניסים. That's what the Rebbe says, nu. על הניסים would have been made for the war. For the war! That's what he says here. על הניסים is, according to the Rambam, is for the war. Ah, so we have על הניסים, חנוכה we have, Purim we also have a seudah, and we have על הניסים. So על הניסים goes part of the first thing. Because of the war, the Gemara doesn't even talk about it. That we know from we take for granted. Because of the war we have to have a party. Because of the war we have to say על הניסים, which talks about the war, like Purim! The Gemara asks what's the what's the extra thing in Chanukah that we say Hallel? And we also light the menorah. So the Gemara: מאי חנוכה? Why do we do that? So the Gemara answers we say Hallel, why? According to the Rambam, because of the menorah. That's why we say Hallel. And Purim we takeh don't say Hallel. Why, the Gemara asks? Different reasons, because it's Yeah, good, but לפועל we don't, and Chanukah we do. The Gemara says because the Megillah is So you could say that the you could say the lighting of the menorah, but that's a different she'eilah we have to go into that doesn't doesn't go into here. But this is the peshat in the Gemara according to the Rambam. Okay.