Okay, we're holding here towards the end of page 211, and the last thing that we learned was the connection, nu, the connection between the end of Shulchan Aruch Orach Chaim and the beginning of Shulchan Aruch Orach Chaim. The beginning of Shulchan Aruch Orach Chaim starts with the words, with it brings the pasuk: שויתי הוי' לנגדי תמיד, that I have Hashem always in front of me. The end of Shulchan Aruch Orach Chaim is טוב לב משתה תמיד, that the Rema says בנוגע פורים קטן, או שושן פורים קטן, that if you have a safek whether you simcha, טוב לב is always good to party, טוב לב משתה תמיד, and the two תמידים are connected, and the Rebbe says, because the beginning of Orach Chaim tells you that you have to always have the Eibershter in mind, and the end tells you that you have to be b'simcha. Okay. And based on that in סעיף ג׳, the Rebbe started explaining why the end of Orach Chaim is with the halachos of Purim. And he said, this is what he started saying, that we know that there are many קוים, many directions in serving Hashem, and that you have to do always, the whole year you have to serve Hashem with these קוים, but each one of these קוים has a certain time of the year when that's the עיקר. And the example that I gave, he doesn't bring it here, every second of the day we have to feel the Eibershter is giving us the Torah again. Nevertheless, there's one day a year which is the מקור of this feeling of נתינת התורה, which is Shavuos. Shavuos is זמן מתן תורתנו, so from Shavuos, we take the koach for the whole year to feel מתן תורה. This the example of יציאת מצרים. יציאת מצרים you have to remember every day, not only every day, but twice a day, in the morning and the evening, every day. Nevertheless, there is one time of the year which is the main time of יציאת מצרים, and that is זמן חרותנו, פסח, and mainly Pesach at the night where we have a seder, there there's a mitzvah of סיפור ביציאת מצרים. So there there it's condensed, there it's mamash very thick, and from there we get the koach every day to do it. When we're talking here about simcha, we know there is a mitzvah of שמחה, עבדו את השם בשמחה, and that has to be always. Where What When is the day of the year when that's where the simcha that a איד has to be b'simcha is very strong, and that is the מקור to all the ענינים שמחה of the whole year? The Rebbe says, that is Purim. Purim where there is a din that you have to be מרבה בשמחה, מרבה בסעודה, so that's the main time of the year, the one day of the year which is the מקור of the avodah of simcha throughout the whole year. That's where we're holding. But the question now, the Rebbe says, l'chorah it's a stirah. And he starts off by saying it's not a stirah, but he's going to We all know a different thing. If you ask somebody without this sichah, without what we just learned, when is the time of the year which is the מקור of simcha for the whole year, what would we answer? Simchas Torah, Sukkos, Simchas Torah. Just like I says זמן מתן תורתנו, שבועות is the מקור of מתן תורה for the whole year, זמן חרותנו from Pesach is the מקור of יציאת מצרים for the whole year, so זמן שמחתנו of Sukkos is the מקור for the whole year. So the Rebbe says here, ס'איז ניט קיין סתירה למבואר בכמה מקומות, what we said here that Purim is the מקור of simcha for all year, is not a contradiction to this that it says in different places אז חג הסוכות זמן שמחתנו is the מקור for שמחה על כל השנה כולה, that Sukkos, which is the time of simcha, is the source of simcha for the whole year. וכידוע, and the רבי even gives like more reason why it has to be Sukkos for the as the מקור. You We know אז די ענינים כללים בעבודת השם, נעמט מען דעם כח אויף זיי פונעם חודש הכללי חודש תשרי. בכלל, when we talk about different things in עבודת השם, so the מקור to all these different things comes from the general month. These are general ענינים in עבודת השם, the חודש הכללי, which includes everything, is חודש תשרי. So all the ענינים in עבודת השם that we have to have throughout the whole year start with תשרי, and he explains how: Rosh Hashanah, the זמן for תמליכוני עליכם, ראש השנה, which is the time when we crown Hashem as king, is the מקור פון וועלכן מען שעפט יראת שמים אויפן גאנצן יאר. That's where we get יראת שמים for the whole year. year. Yom Kippur, איז ענין התשובה. יראת שמים you have to have every moment, every day of the year. But, there's one day a year, Rosh Hashanah, one time of the year which is the מקור of קבלת עול מלכות שמים and יראת שמים. We have to always do teshuvah. Yom Kippur is the day of teshuvah. פון סוכות, שמיני עצרת, ושמחת תורה which is זמן שמחתנו, נעמט מען דעם כח אז אלע זאכן פון תורה ומצות במשך השנה זאל מען טאן מיט שמחה. In order to do all the ענינים in the whole year with simchah, when is the time? It's in Sukkos, which is also in חודש תשרי. Because חודש תשרי is what we call the חודש הכללי or like it says, חודש תשרי is called the חודש השביעי. And there's another word, שביעי means the seventh month, but besides the word seventh, it means also לשון שבע. שבע means אנגעזעטיגט, full. It's a month that's full of everything. Everything that a איד has in עבודת השם is all there in תשרי and during the year it gets spread out. So simchah throughout the year we get from this zman simchateinu of Sukkos. וכמרומז, all backing all this nekudah that it all comes from Sukkos, וכמרומז Rambam, it is also רמז in Rambam, אז דער ענין פון שמחה של מצוה that this ענין that we have to do a mitzvah with simcha, and let's skip the parentheses for a second, קומט אלס המשך פון דער שמחה יתירה וואס איז געווען במקדש בחג הסוכות. Comes as a hemshech to the special simcha that was there, Simchat Beit Hashoeva in the בית המקדש. What does that mean? Where does the Rambam say it? פשוט גערעדט. The Rambam in Hilchot Lulav, towards the end of Hilchot Lulav, talks about the simcha that they had in the בית המקדש by Simchat Beit Hashoeva. Everyone knows, מי שלא ראה שמחת בית השואבה לא ראה שמחה מימיו. The greatest simcha that ever was was Simchat Beit Hashoeva. After the Rambam describes how Simchat Beit Hashoeva was, the Rambam has a few more, another halacha, and those are the words in the parentheses here. The Rambam says like this, השמחה שישמח אדם בעשיית המצוה, the simcha that a Yid has to have when you do a mitzvah, any מצוה, עבודה גדולה היא. It's a big avodah. And where does the Rambam write it? He writes it at the end of Hilchot Lulav after Simchat Beit Hashoeva. Why? Why does he write it there? Why does it belong there? If we're talking about all mitzvot of the year, בכלל every mitzvah, that you have to do מצות בשמחה, why does the Rambam write it in Hilchot Lulav? He should have written this earlier. Weiß ich, in Hilchot Yesodei HaTorah, maybe in Hilchot Teshuvah, where he speaks כללות'דיקע ענינים how a Yid has to behave when you do mitzvot, הלכות דעות. Why in הלכות לולב? So the Rebbe explains why now. Because there he talks about the simcha that they had Sukkos, and right after he talks about the simcha of Sukkos, he talks about the simcha shel mitzvah of every mitzvah. Why? Because simcha shel mitzvah comes from the simcha of Sukkos. Where do we get the koach when we do any mitzvah we should do it with simcha? From Sukkos. So this all backs up this whole nekudah here that we have to, the whole idea of simcha comes from זמן שמחתנו from Sukkos, which is not from Purim. So l'chorah it's a stirah. How does the Rebbe say here that we take it from Purim when we know from all the maamarim and all the other places that it comes from Sukkos? Sukkos, Shemini Atzeret, Simchas Torah, which is all זמן שמחתנו from that time of the year. ויש לומר the Rebbe says, I'll tell you why it's not a stirah. וואל דאס איז דוקא בזמן שבית המקדש היה קיים. When was Sukkos this zman that brought simcha through the whole year? That was when we had a בית המקדש. און אלע ענינים זיינען געווען כתיקונם ובשלימותם. Everything was proper, everything was done in the right way, in the right time. Everything was normal. דערפאר האט מען דעמאלט געקאנט מקבל זיין חיות in avodat Hashem. That's why then we could take our chayut in serving השם במשך כל השנה כולה, a whole year פון די ימים טובים שבחודש תשרי. All the things that we needed to get, we always got from Tishrei, און דאס איז געווען מספיק. That was enough. Because the Yidden were in a higher madregah and things were normal, so you were able to draw all these kochot from Tishrei. על דרך זה האט מען דעם ענין השמחה בעבודת השם גענומען פון די שמחה יתירה שהיה במקדש בחג הסוכות. So too, they took the simcha of mitzvah that we do by every mitzvah, they took it from Sukkos, from Tishrei. מה שאין כן בזמן הגלות. בזמן הגלות is different.

But before we get to בזמן הגלות is different, I just want to explain a little bit more, an extra point in what the Rebbe said here, which he doesn't say in this שיחה, and I don't think he even refers to it in the הערה to that other שיחה. But there's another שיחה which really adds to this point. There's another שיחה where the Rebbe explains an interesting thing. This is a very geshmacke inyan in Rambam. In this Rambam. The simcha that we had Sukkos in the בית המקדש is known as what? שמחת שמחת בית השואבה. Why do we think is it called שמחת בית השואבה? Because the simcha came in connection to the שאיבה. What's the שאיבה? Drawing of the water. Since Sukkos there was a special mitzvah in the בית המקדש, ניסוך המים, that they had to pour water on the mizbeach by the korbanot, unlike a whole year when they poured יין, which they poured Sukkos also, but in addition to the wine they had to pour water. The night before, every night, they would go special and draw water, special for this mitzvah of ניסוך המים. And since the pasuk says, ושאבתם מים בששון, you should draw water with joy, with simcha, so they would have the special שמחת בית השואבה. The strange thing is, if you look in the Rambam, when the Rambam speaks about the great simcha that happened in the בית המקדש during the week of Sukkos, the Rambam does not make one mention of drawing the water. Doesn't connect it at all to drawing the water. Not a word! And also in another place, in Hilchos Temidin u'Musafin, where the Rambam talks about the mitzvah of pouring the water, doesn't mention a word about the simcha! As if according to the Rambam it has nothing to do with drawing of the water. The Rambam just says that during the יום טוב סוכות, היה בבית המקדש שמחה יתירה, in the Beis Hamikdash had a special simcha, and the way the simcha was, that they would have musical instruments, and they would dance, and the Rambam goes into the whole thing, taken from the Gemara, that they would dance, and the men would dance, the חסידים ואנשי מעשה would dance, and other people would stand around, a whole אריכות as the Rambam goes in, doesn't mention one word that has to do with the drawing of the water! Why? And this is a sh'eilah that the Rif Perla writes. Strange guy, strange name. The Rif Perla is a פירוש on the Semag, and the Rebbe quotes him very often, very much. מעשה, the Rebbe liked this ספר. It's a little bit similar to the ספר, in a different way, but the same idea what he did, is similar to the Minchat Chinuch. The Minchat Chinuch wrote a פירוש on on the Chinuch. Chinuch is the mitzvos, and he wrote a פירוש with, and it's not davka a פירוש on the words of the Chinuch, he goes into all kinds of שאלות בנוגע different mitzvos, different פרטים. So that's the same thing here. The Semag is also Sefer Mitzvot Gadol, it's a ספר similar Sefer Hamitzvot, and the Rif Perla wrote a whole פירוש, a very interesting פירוש. And he has this kashya, and many more קשיות that the Rebbe asks on the Rambam. And the bottom line that the Rabbi comes to a conclusion that the Rambam טאקע holds that the special simchah in the בית המקדש was nothing to do with שמחת בית השואבה, had nothing to do with drawing the water. The reason it was called שמחת בית השואבה, because the place where they did it was connected to the drawing of the water, in the place where they drew the water. It's called שמחת בית השואבה, not שמחת השואבה. Farkert, there's a diuk here! If according to the peshat pashut that it was because they drew the water, so it should have been called שמחת השואבה, the simchah of the drawing of the water! Why is it called שמחת בית השואבה? בית השואבה, the Rambam says in פירוש המשניות, is the מקום השואבה, not that this is the The simchah was not because of the drawing of the water! What a, they called it like that because that's when they did it. What was the reason for the simchah? So why taka according to the Rambam was? So the Rabbi is medayek in the לשון הרמב״ם. It says a פסוק בנוגע סוכות, ושמחתם לפני ה׳ אלקיכם שבעת ימים, you should be happy on Sukkos in front of Hashem seven days. Now, the mitzvah of simchah on Sukkos is all over, but the pasuk uses the לשון לפני ה׳ אלקיכם, in front of Hashem. So where is that? In the בית המקדש. Being that the pasuk mentions the word simchah by Yom Tov טוב Sukkos in connection to the בית המקדש, therefore they were very happy, extra happy in Sukkos in the בית המקדש. So the mitzvah of simchah in the בית המקדש was an a result of the mitzvah of simchat Yom Tov, the mitzvah of the simcha of זמן שמחתנו, nothing to do with שמחת בית השואבה, according to the Rambam. It's a mitzvah that the Yidden felt that because there's a mitzvah of simcha, and the Torah mentions it בנוגע בית המקדש, so the Rambam doesn't even say חייב, היתה שמחה יתירה, it was they expressed their extra simcha in the בית המקדש. Which simcha? The simcha of simchat, a simcha of שמחת יום טוב. What do you mean other simchot? What do you mean other things they do? What What do you mean? Yeah, exactly. Who said the No, that simcha this simcha is not connected with anything. This simcha is just dancing, being happy. Why were they happy? Because it's Yom Tov, and it's Sukkos, and Sukkos is זמן שמחתנו. No, they didn't choose anything! They didn't choose, they did it in the בית המקדש because the Torah says simcha in the בית המקדש. So since this is the makom, not that they connected it, it's because there's a פסוק ושאבתם מים בששון, so they made a remez, but that's not the reason. The simcha was not connected to the water, was not connected to the etrog, it's connected to the Yom Tov, because it's Sukkos and they have to be happy on Sukkos. And we all have to be happy. In the בית המקדש they were even more happy, so they used the שמחת יום טוב in a special way in the בית המקדש. So it comes out that this שמחה, שמחת בית השואבה, the way the Rambam learns, is nothing to do with a specific mitzvah. Has to do with the mitzvah of simcha in itself. And mimela when the Rambam continues and writes afterwards, שמחה של מצוה עבודה גדולה היא, שמחה של מצוה by any מצוה עבודה גדולה, it's not an extension of a specific mitzvah, it's a המשך to the general concept of simcha when there's a mitzvah of simcha in its own. That fits more to what the Rebbe is saying here, that this simcha of זמן שמחתנו is the מקור of simcha, and he brings a remez from the Rambam that the Rambam writes the general שמחה של מצוה as a המשך to this, to simcha of Sukkot, because it had to do with the simcha of Sukkot. It didn't have to do with the simcha of a specific mitzvah of drawing the water, because זמן שמחתנו is the מקור of simcha shel mitzvah. And that's why right after that for simcha shel mitzvah the Rambam writes, שמחה של מצוה עבודה גדולה היא, בהמשך to this. So the bottom line is what we gained here is more in understanding that when, what time, what part of the year is the מקור to the ענין of having a real simcha during the year in mitzvot is Sukkot, not Purim. But the Rebbe explains as we started that when was that? That was in the time of the בית המקדש, when everything was normal, so when it was Sukkot, during the month of תשרי, which is the special month, חודש השביעי, חודש הכללי, you were able to draw, the Yidden were able to draw the koach of simcha shel mitzvah from זמן שמחתנו.

Let's go vayter here. מה שאין כן בזמן הגלות, in time of גלות, אין דער צייט פון העלם והסתר, a time of concealment, when people do not see the truth and it's not so clear of the way things are really the way they are, is די השפעה'ס השמחה פון חג הסוכות ניט מספיק. To say that we get the simcha from Sukkos is not enough אין דער עבודה פון א גאנץ יאר, for a whole year. Why not? What changed? Because it's galut, so we don't have the koach, what's the difference? So the Rebbe says, ווייל די ענינים ווי זיי שטייען אין חודש תשרי, because the way things are in תשרי, זענען זיי על דרך משל ווי דער חיות פון די אלע אברים געפינט זיך נאך אין ראש. Tishrei is the head of the year. Just like by a person you have his head, and the chayut of the whole body is in the head, but the way it's in the head is completely removed from the way it's in the other parts of the body. Let's use an example, the כח המישוש, the koach of the hands moving and touching and feeling, that comes from the head, everything, all the chayut of the hand comes from the head, so everything comes from the head. But the way it's in the head, it's not specific. The way the chayut is in the makor, in the source, and it's the makor to every single thing, it's the makor of sight and the makor of speech and the makor of hearing, the makor of everything. But the way it's in the makor, in the head, you don't feel speech and you don't have sight. When it goes down and it spreads itself and it comes into the hand, then the hand takes out that part. When it comes into the eyes, the eyes take out that part. But the way it's in the makor, it's very removed from the actual seeing, from the actual hearing, from the actual touching. So the way it's in the makor, it's removed. So Tishrei is similar to that. So the way the simcha, let's say, is in Tishrei, it's removed from the way the simcha is throughout the whole year. So what we have to do is take from that simcha the way it's in the head, the way it's in Tishrei, which is a very, very high level beyond being connected to a regular, you know, down to earth thing, and to connect it. So when Yidden are on a higher madregah they could do it. They're able to take from this high level of simcha the way it's in the makor and bring it down, it should affect daily life when it's not so, just like the hand takes the chayut or the eyes takes the chayut from the head. But when things are not so good and Yidden are on a lower madregah, so there is like a gap to get this simcha from the highest level and bring it down into our daily life, which is very low, in simple things, take it from the high madregah, we're not b'koach, we can't do it. We have to have another day which could do it. So let's read it inside. ווייל די ענינים ווי זיי שטייען אין חודש תשרי, the way things are in the month of תשרי, זענען זיי על דרך משל ווי דער חיות פון די אלע אברים געפינען זיך נאך אין ראש, it's like the chayut of all the parts of the body are in the head, וואס דארטן איז דער חיות העכער פון צו אנטאן זיך און מחיה זיין די אברים שבגוף. If you would take the chayut of the head and put that into the eye the way it's in the head, the eye will never see. When the eye is going to see, it has to take out from the chayut of the head, narrow it down, take out a specific, מוגבלדיקע, limited thing of sight. So you have to, like, take it out. If you'll take the chayut the way it's in the head, which contains sight, there's no question the chayut of the head contains the sight, and the hearing, and the speaking, and the middot, everything. But if it would be in the same madregah the way it's there and you want to take it from there to to see, it won't work. So you can't do You can't bring it down. על דרך זה נמשל, so the same thing here. As in תשרי שטייען די ענינים עבודת השם אין אפילו העכערע דרגה. In Tishrei, all these things which are there are on a much higher level. פון צו האבן א שייכות צו די עבודה פרטית, from having a connection to the specific עבודה וואס שטייען אין גילוי אין עבודת האדם במשך השנה כולה, which is in every day of the year. Basically, Tishrei In simple This is more חסידישע words. In simple words, Tishrei, a ייד is in a much higher madregah. אפילו בגשמיות! It says תשרי יידן are busy with ruchniyut constantly. Pashut, that's how it is. First Rosh Hashanah and you have shofar, and you have this mitzvot, and then you have עשרת ימי תשובה, and then you have Yom Kippur, and then you have this, and then you're busy with the sukkah, you're busy with the lulav, and you're busy with the Tishrei, a ייד is in a higher madregah. So Farshteyt zich, during Tishrei a ייד could be happy. Because if you're in a higher madregah, you feel close to the Eibershter, you could be happy. But if you want to take that same joy that you have in Tishrei and bring it down throughout the year, when a person is involved in all lower things, after Tishrei you go down and you get involved in all kinds of things. יעקב הלך לדרכו, you go to your own things, you go to your business. Tishrei, most people don't even work! Especially if Rosh Hashanah comes out on a Tuesday and a Wednesday, then a whole month people don't work. It's Shabbos and Sunday, then Monday is ערב יום טוב, then you have Tuesday, Wednesday. You have one day, Thursday, and then it's Friday, Erev Shabbos again, and then שבת, Yom Kippur כיפור, then it's the same thing with Sukkos, and people could might not work a whole month. So when you don't work and you're involved in ruchniyut, so you're able to have the simchah. Now you want to say, oh, from that simchah a person should see, well, I have to be besimchah when I do other mitzvot, when I put on tefillin on a regular Wednesday in the month of Shevat. You can't bring it down. When you're in a high madregah you feel the simchah, later not. What you have to have is something in between to be able to be mamshich it from there, should come down, and you should be able to do it. See, he's asking a good she'eilah. I don't know if the Rebbe says anything about it. He's asking, so why davka by simchah? What about other things? We said yirat shamayim we take from Rosh Hashanah. How do we take it from Rosh Hashanah? So why can't we do the same thing with with Sukkos, with simchah? What do you mean? What? What's more gashmiyus? What, the simchah, you mean? Yeah. Okay, you're saying you're saying something that I was going to say, but not exactly those words, but be'erech. Yirat shamayim is lechatchilah a רוחניותדיקע thing. Yirat shamayim, that's it's a mitzvah itself, it's a it's it's a teshuvah is a רוחניותדיקע thing. Simchah is not a רוחניותדיקע thing. Simchah is a feeling of of happiness. A person could be happy with eating chocolate cake, too! You can be happy with ice cream. No? I know when I eat ice cream, I'm happy. It makes makes me feel good. No? Especially if it's milchige ice cream. Yeah, you could be happy with that, too. Happiness in itself is not a רוחניותדיקע thing. What we have to do is here attach the ruchniyut the the the גשמ the simchah to something ruchani. That's hard. To take a רוחניותדיק and you say you we had yirat shamayim, so all year round I have to be It won't be the same madregah yirat shamayim as Rosh Hashanah, but I'm mamshich it. Yes, I'm taking yirat shamayim. But here we have a simchah in a רוחניותדיקע way, and later on it's it's a גשמיותדיקע feeling which could be yirat shamayim can't be yirat shamayim in other things. Yirat shamayim is yirat shamayim. Teshuvah is teshuvah. Simcha is something that you got to bring it down. That's much harder. To take simcha and make simcha work with a mitzvah, it's not so easy. Cause simcha itself is not a mitzvah. It should be used for a mitzvah, it should be done in a good way, but the simcha itself is not a mitzvah, even though the lashon is מצוה גדולה להיות בשמחה. But what does but it means מצוה גדולה להיות בשמחה is simcha shel mitzvah, but סתם טאנצן, like there's a pasuk actually that says, ולשמחה מה זו עושה. What you doing? What are you happy about? Happiness has to be happy with something. So you could be happy in something good, you can have something not good. So happiness in itself is neutral, let's call it. Yirat shamayim is not a neutral thing. Yirat shamayim is lechatchilah a רוחניותדיקע thing. Teshuvah is a רוחניותדיקע thing. Simcha is not. What we need to do is that take from Tishrei and bring the simcha, it should be used for mitzvot. And that's much harder. So to take the yirat shamayim and bring it down, yirat shamayim you continue the yirat shamayim. But to continue simcha, when you're involved in גש- in וועלטישע זאכן and you stopped being in the madregah of Tishrei, I'm just saying the Rebbe doesn't say it, it's possible this is the vort, that's why that's harder. So when people are in a higher madregah, then they were able to take this the the simcha the way is there, and as low as they went after Tishrei, they were still pretty high. And if they were still pretty high, they were able to connect that they should take the simcha and make it work for ruchniyut. But after churban, in the time of galut, when we are not such a high madregah, then we cannot take the simcha and bring it down straight. So let's just do another paragraph.

מוז דעריבער זיין א נענטערע נתינת כח. There has to be something closer that should give us כח והשפעה פון א יום ומדריגה, from a day and from a level וועלכע איז נישט אינעם חודש הכללי. We have to have a day which is not so high, a day which is not so great, and in the חודש הכללי, וועלכע איז משפיע אין די ימי השנה. That's going to be easier to be mashpia. And that's what the Rebbe is going to say. So when we have Purim, and Purim is not like Tishrei, Purim is basically a weekday. Purim is a weekday. Purim is not a Yom Tov. It's a Yom Tov, but it's not אסור במלאכה, it's not like like like Sukkot, which is really, really יום טוב מדאורייתא. It's a lower madregah. And over there we have the simcha של the great simcha, that is closer to the level we are throughout the whole year, so really we can take it from there. So it's not a pshat that changed, that we don't take it from Sukkot. Things didn't change. We still take it from Sukkot, but directly it has to now go from Sukkot through Purim and then comes to us. So directly, what is the cause of the simcha throughout the whole year? It's Purim more than זמן שמחתנו of Sukkot. And this will explain why Purim is the end of Shulchan Aruch, and then we're going to go to the next step. What's going to be the next step? Purim Katan. Not only is Purim the yesod, be'emet Purim Katan is. I hope we don't finish the sicha before the end of the week, because Thursday is Friday is Purim Katan, so this Thursday, who knows what's going to be here if we finish the sicha. Yeah, next Friday, right, right.