Even though this is in חלק י' and the next one is in חלק ל', let's throw it out here. Okay, the thing that we learned is that according to the Rambam says that there are two reasons for Chanukah, why they made Chanukah. One is for the נצחון המלחמה, they won the war, and another reason is because of the nes of the oil that it lasted for eight days. And because of these two things, there are two dinim in Chanukah. Because of the nes of the winning the war, that's why we have Hallel. That's how we say Hallel. That's why we say Al Hanissim. And because of the nes of the oil, that's why we light the menorah. No. Because of the menorah we Let's change back what I said, I didn't say it right. Because of the of the winning the war, that's how we say Al Hanissim. And because of of the menorah, the Gemara says that's why we say Hallel and we light the menorah. Okay. And according to the Rambam, if he holds like that, there's something else that we do because of the war, and what is that? Simcha, you have to have a party. According to the other שיטות who disagree with the Rambam, they say that you do not have to, there's no din of a simcha of a seudah on Chanukah. Purim there is, not Chanukah. The Rambam holds there is. Why? Because the Rambam holds that one of the reasons for the יום טוב חנוכה is the winning of the war. Now the Rebbe continues here: הטעם לחילוק זה, the reason why this is the way it's divided: שמפני ישועת ישראל והצלתם וכו' התקינו ימי שמחה. Because they won the war, that's why you have to have a party, you have to have simcha. ואולם מצד הנס דפך השמן, באה תקנה דימי הלל. Because of the nes of the oil, we have to say Hallel. What's the connection? Why this is נוגע to this and this is נוגע to this? Why couldn't it be the opposite? Why because of the war, that's why we have a party, because of the nes of the oil, that's why we have Hallel? So the Rebbe explains it very simply: שמחה, ענינה בדברים השייכים אל הגוף. When you say simcha, it's noge'a to the body. אין שמחה אלא בבשר, ואין שמחה אלא ביין. Simcha is through meat, simcha is through wine. מה שאין כן ענין ההלל הוא שייך לעבודה שבלב, לנשמה. Hallel is not shayach to the body. Hallel is something that has to do with the feeling, with your neshama, with your your your life, has nothing to do with your physical body. Simcha is eating meat, drinking wine, being physically happy, something that has to do with the physical body. Hallel, it has to do with the neshama. ולכן, therefore, ישועת ישראל והצלתם מידי היוונים, the fact that the Yidden were saved from the יוונים, שפשטו ידם בממונם, what did the יוונים do? They took away our money. ולחצו אותם לחץ גדול, they made us big tzaros. ועל דרך זה מה שחזרה מלכות לישראל, and after the war, we got the מלכות back. That's a ישועה והצלה הנוגעת גם לגוף. That's something that helped the body. Pashut we got rid of the tzaros, of the physical tzaros. ומשום זה, so therefore, how do we celebrate it? With a body, with something that has to do with the body. ומשום זה, גם התקנה היא בענין הנוגע אל הגוף, ימי שמחה. That's why we celebrate it through something that has to do with the body, with simcha. מה שאין כן הנס דפך השמן, but the nes of the oil, שהדליקו ממנו נרות המערכה, that they lit the menorah from the oil eight days, which was a miracle, that wasn't something had to do with the body, with the physical part of us. וכיון שהיא ישועה רוחנית, that's a ruchniyusdike help, התקינו בגללה ימי הלל. So they made a ruchniyusdike thing, which is Hallel. And also we understand that's the reason why they made for the oil, what did they make, what what other thing did they make because of the nes of the oil? Lighting the menorah. Lighting the menorah is also not a gashmiyusdike thing. It's a gashmiyusdike thing, but it's not that the body has anything from it. Ad kedei kach, you're not allowed to, אסור להשתמש לאורה אלא לראותם בלבד, you can't even use it. It's not like Shabbos candles, which is also a mitzvah, but that's for the sake of the body, it should be light, you should be able to see what you're eating, shouldn't fall when you come home, shouldn't get into a fight with your wife. That's what it says, shalom bayit. But Chanukah candles has nothing to do with the body. It's pashut a mitzvah l'shem mitzvah, and it has to do with light, which is also רוחני. So now we understand the difference. Because of the nes of the war, of the winning the war, we have the physical thing that we have to do, which is eating, having simcha, having a seudah, and for the שמן, therefore we have a רוחניותדיקע thing. Okay. And this all is based on the way the Rebbe learns peshat in the Rambam, טייטשינג how the Rambam learns peshat in the Gemara. How does the Rambam learn peshat in the גמרא מאי חנוכה? What did the Rebbe explain? What? What? Oh! What does the hallel vehodaah go on? Not what's the Yom Tov of Chanukah. See, Rashi learns what's the פשט מאי חנוכה? על איזה נס קבעוה? What was the reason? What happened that we have a Yom Tov of Chanukah? And the answer is, according to this, the oil, that's the ikar. So the Rambam says, \"I don't understand that. That can't be. The main thing is the nes of the oil?\" So the Rambam learns מאי חנוכה means we know that there is a winning of the war and we know for that you have to have simcha. The question is, but we know there is more than that to Chanukah. There is also hallel vehodaah, why is that? And the Gemara answers that is for the oil. So now the Rebbe says

והנה פירוש הנ״ל במאי חנוכה, this peshat that we just said according to the Rambam, in the גמרא מאי חנוכה and the answer is because of פך אחד של שמן, the nes of the oil, שהנס דפך השמן אינו טעם לכל הענין דחנוכה. We just learned according to the Rambam, the Gemara answer, the Gemara's answer that is the oil is not an answer to the whole the whole Yom Tov of חנוכה, כי אם לפרט דהלל והודאה, only for this detail, why we say הלל והודאה, מוכרח הוא גם להמרדכי הארוך. Lichorah the Rabbi, it's a chidush, he said. That the Rambam learns like, the Rabbi is mechadesh that the Rambam learns that's the pshat in the Gemara, it's a new pshat in the Gemara. So the Rabbi says, be'emet, if you look in the Mordechai, the Mordechai learns like that. What does the Mordechai learn? וזה לשונו, this is the Mordechai: ובמגילת תענית אמרו The Mordechai says that it says in מגילת תענית. What's מגילת תענית? Yeah? What's מגילת תענית? Days? What the, what is this? A sefer? A kuntres? A reshimah? A sichah? What is this? A what? None of the above. Okay. The Gemara says that in the Gemara's time already בטלה מגילת תענית. מגילת תענית is batel. מגילת תענית is something that the chachamim wrote. There are I think 12 perakim there, each perek is for a different month, which days of each month that the chachamim made is a Yom Tov, and you are not allowed to fast those days. מגילת תענית is a megilah, it's called מגילת תענית. It's like it's it's equivalent to Mishnayot, it's even before the Mishnayot was written. And it was lost. We have it לפועל. לפועל they found it later and they we found מגילת תענית. So the Gemara like says בטלה מגילת תענית, all the dinim are batel. And those are so many days in the calendar that the chachamim made that you can't fast, that are a Yom Tov. What happened? Here happened this miracle, and here happened this, it happened that day that they won over the צדוקים, and this day this this, all kinds of days. Every month has these days. יומין אילין, these are days that you can't that you cannot allow to fast because they're a Yom Tov. So that's why when the Misnagdim would complain on Chabad because you have yamim tovim every second, every you know every few days you have another Yom Tov, you can point and tell them look at Megilat Taanit, those days they had more yamim tovim. The chachamim made that. אלא מאי? בטלה מגילת תענית, but Purim is there, Chanukah is there too. It says בטלה מגילת תענית חוץ מחנוכה ופורים. That stays, but there are so many other days. כ״א טבת is a day there for Yom Tov, because that's the day with Alexander Mokdon with Shimon Hatzadik, the whole story there, whatever, the all kinds of things. So in Megilat Taanit it says: אמרו שקבעום יום טוב It says in Megilat Taanit that they made this יום טוב משום חנוכת המזבח, because they were mechanech the mizbeach. וכן כתב Yeah, what's א״ז? The ספר, וכן כתב the Or Zarua. The Or Zarua. וכן משמע Midrash Rabbah פרשת בהעלותך. במדרש, Midrash Rabbah, פרשת בהעלותך. So the the Mordechai asks a kashya: והכא אומר, but here in the Gemara it says So who won? You won. You got your tic-tac-toe, yeah? This is so absurd, which I just can't understand. I just can't understand. I know what you're thinking. Baruch Hashem I'm here. Other guys are not even here. Sitting and learn a sicha, interesting things which regarding Chanukah is, that it's not hard, play tic-tac-toe. Okay. I just have a shaila, is it pre-1A, or is it kindergarten? That's my shaila. Okay. The Mordechai, yeah who's the Mordechai? Okay, forget about him. So the Mordechai asks the shailah: If it says in Midrash that the reason for Chanukah is because the dedication of the of the of the of the מזבח, but הכא אומר, in the Gemara it says שקבעום יום טוב משום נס דנרות. The Gemara gives a different reason. The Gemara says מאי חנוכה, and the Gemara answers the reason is because the nes of the oil. So it's a different reason altogether. ויש לומר, so the Mordechai answers: דמשום זה קבעו משתה ושמחה. That because of the חנוכת המזבח they made that you have משתה ושמחה, אבל להודות ולהלל קבעו משום נס. להודות ולהלל is the nes. So how does that, how does, so according to the Mordechai, how does he learn the peshat in the Gemara? Exactly like we said in the Rambam. The גמרא שאלה, מאי חנוכה, according to the Mordechai, is not what's the reason for the יום טוב חנוכה. That's, that's how it was a hava amina. Hava amina was the Gemara says what's the reason for the יום טוב חנוכה, and the answer is the oil. But it doesn't fit the Midrash. It doesn't fit the Megillat Taanit. Megillat Taanit gives a different reason. So he answers the Gemara is only giving the reason for הלל והודאה. But then the Megillat Taanit is for משתה ושמחה. So he learns also peshat in the גמרא, מאי חנוכה, the shailah is why was on Chanukah held הלל והודאה? But he says אלא, so the בכללות the peshat in the Gemara, the the Mordechai learns like the Rambam, the Rambam like the Mordechai. אלא שלמרדכי מה שקבעו משתה ושמחה הוא, according to the Mordechai what's the reason for משתה ושמחה? חנוכת המזבח. מה שאין כן להרמב\"ם מה שהתקינו ימי שמחה מפני שריחם עליהם אלוקי אבותיהם והושיעם, genau. According to the Rambam it was because of the war. So he's not bringing a ra'ayah from the Mordechai in the reason why we have simchah, he's bringing a ra'ayah from the Mordechai how you learn peshat in the Gemara. That the that and this is muchrach he said. The Mordechai is very clear. And the Rebbe looks for a ra'ayah because it's a it's a it's a revolutionary peshat in the Gemara, the גמרא מאי חנוכה doesn't mean what's the reason for Chanukah. So the Rebbe makes a big chidush. So he says, I'm telling you it's not such a big chidush. The Mordechai learns like that, and the Mordechai is a big guy. He was a, he was a Rishon. Where is he printed? The back of every Gemara you have the Mordechai. ArtScroll doesn't have it. So you have the Mordechai, and the Mordechai says the same learns the same peshat. Oh, so we see that's the peshat in the Gemara. Ela mai, there is one difference: the Rambam learns the way he says clearly that why did they make ימי שמחה, because of the winning of the war, and according to the Mordechai it's because of the חנוכת המזבח. So לפועל it comes out like this.

ומכיון ששלשת עמודי ההוראה, since the three pillars of halachah which are the Rif and the Rambam and the Rosh, nu? לנטות. Since the three pillars of הוראה which is the Rif and the Rambam and the Rosh z"l, ושנים מהם, two, the Rif and the רא\"ש מסכימים לדעה אחת, they agree to one דעה, ולא הביאו אלא מה דאיתא בגמרא, let me just explain what the Rabbi is trying to say here. Let's finish it inside. פסק הבית יוסף הלכה כמותם על פי מה שכתב בהקדמתו לבית יוסף. The the Beit Yosef did what? What did he write? He wrote the peirush called Beit Yosef. And that is a peirush on the Tur. Then he wrote the Shulchan Aruch. Basically the Shulchan Aruch is a kit zur of what he wrote on the Tur. He wrote big peirushim, you see looks like גרויסע תוספות. And then as a kit zur, he took out from there and made the Shulchan Aruch. How does he pasken? So he writes in his hakdamah that he based, okay if something is changed, come on, cuz it was written later. By the way, what other sefer did he write, famous sefer, besides the Beit Yosef and the Shulchan Aruch? He wrote a lot, but the main the famous most famous one? The Kesef Mishneh on the Rambam! The Kesef Mishneh, everyone knows who is the peirush on the Rambam, the Kesef Mishneh, that's the Beit Yosef! I once saw heard someone give a shiur, shiur, it wasn't a big, and he showed that there's a machloket between the Kesef Mishneh and the Beit Yosef. Yeah, so you can make a machloket Maggid Mishneh and this, you see, he showed that there's a machloket between the Kesef Mishneh and the Beit Yosef. The Beit Yosef wrote the Kesef Mishneh! The same person. But anyway the so the Kesef the Beit Yosef writes in his הקדמה that when did he come to, so מחלוקת ראשונים, how did he pasken? So he says I based my pesakim on three, he called them this לשון, עמודי הוראה: the Rif, the Rambam, and the Rosh. And whenever there's a מחלוקת, whatever two out of the three say, that's how I pasken. So here, the Rambam פסקנס that it is ימי שמחה. The Rif and the Rosh pasken that it's not. That's why the Beit Yosef in Shulchan Aruch is, he only brought lehalacha what it says in the Gemara. In other words, he learned peshat in the Gemara, the Rif and the Rambam and the Rosh learned peshat in the Gemara not like the Rambam. They learned like רש\"י, מאי חנוכה means what's the reason for Chanukah? And that's and mimela if the the war is not the reason for Chanukah, so there is no ימי שמחה. That's why he פסקנס Chanukah there is no din of שמחה. Because two out of the three pasken there's no שמחה. Well, on the other hand, you have other poskim, like the Mordechai פסקנס that's ימי שמחה also, for a different reason, for חנוכת המזבח. The Rambam פסקנס because of the war. Okay. Huh? Does the Tur have the same klal? No, no. So why did he pasken? Okay, the he he The Tur? Well, that's just a It's not because of this klal, he pasken anyway like that. Yeah, but the the klal in Rambam, the does he also give this klal? Now let's start a next sicha, which is a hemshech to this sicha,