Holding here page 213, סעיף ד׳. And the Rebbe explained why we, in זמן הגלות, the day of the year which is the מקור, the source of simcha for the whole year is Purim, not Sukkos. Even though Sukkos is זמן שמחתנו, and he explained why, because Sukkos is a חודש הכללי, it's in Tishrei. That means that the simcha there is very removed, very special, very holy. And what we need is to bring that simcha down to your daily life throughout the year. So, years before when time of the בית המקדש or the first בית המקדש, people were in tune to such holy things. And therefore they were able to take from the kedusha, from the concept of simcha the way it's in a very high level, and bring it down to the certain days which are regular ordinary days of the year. After, we are in a lower madreiga, so it's too far apart. So we have to have that we should be able to bring down from Sukkos into another day, and from that other day we should be able to bring a day which is not so far, far removed, not so far, far holy. And what is that? That is Purim. Oh, we're holding page 212, not 213. Page 212 in the second column. Let's just start from the second paragraph there. מוז דעריבער זיין אַ נענטערע נתינת כח והשפעה פון אַ יענע מדרגה, we learned this already, but... So we need a closer day, something that's closer to our ordinary, daily life, וועלכע איז נישט אין דעם חודש הכללי, which is not in the special month, the general month of תשרי, וועלכע איז משפיע אין די ימי השנה, that could be mashpia to the days of the year. ובענייננו, so let's apply it to our ענין of simcha, דער \"טוב לב משתה תמיד\", the fact that you always have to be בשמחה, די שמחה תמידית במשך ימי השנה, the general the the constant simcha that you have to have all year round, נעמט מען פון, we take, so the Rebbe says, יש לומר גם מחג הסוכות באמצעות, we do take through, we do take Chag HaSukkos, but באמצעות, Chag HaSukkos gives it to us through, through what? To the שמחה שבימי הפורים, to the simcha of Purim. וואָס זיי זײַנען פֿון די ימי השנה, because the days the day of Purim or the days of Purim, because we call them days, how come they're called days of Purim? Including it's only one day. Purim and Shushan Purim, so they're called the days of Purim. That these days of Purim are regular days of the year, און וואָס זיינען געוואָרן ימי שמחה אין און מצד גלות, they're regular days which turned into days of simcha. It's not like a day that b'etzem. Sukkos is be'etzem the way the אויבערשטער gave it, days of simcha. It's a holy day of simcha. Purim, באמת, originally is not, is a regular day of the year. Nevertheless they brought Purim into a regular day of the year. און נאָך מער, more than that, טעג וועלכע זיינען מותר בעשיית מלאכה, פורים and Shushan Purim are days where you are allowed to work. און דערפֿאַר קענען זיי פועלן זיין, oh, ווי די אַנדערע סתם טעג פֿון יאָר, they're allowed to work like any other day of the year. און דערפֿאַר קענען זיי פועלן זיין די שמחה תמידית אין יעדן מצב וואָס אַ ייִד געפֿינט זיך, they are the ones, these days could bring you to have simcha in regular, ordinary days in whatever level you are, אייכן אַ וואָכעדיקן גלותדיקן מעמד ומצב, even if you're in a weekday, in a regular, ordinary, secular day, no nothing special, you could bring. Why? Because here we have an example of a day which is also ordinary, באמת, and you have the special day of simcha, which is Purim. So it works the way it seems here, and the Rebbe says, yesh lomar, it works, the simcha comes from Sukkos, but Sukkos goes through the באמצעות, the middle, intermediate of of of of Purim, and Purim is a regular weekday, and that regular weekday, which is a day of simcha, is ממשיך simcha to the whole year. ועל פי זה יובן, the Rebbe says, this will explain also דער חילוק בזה צווישן ספר הרמב\"ם ושולחן ערוך, this will explain the difference between the way the Rambam writes it and the way it says in Shulchan Aruch. דער רמב\"ם בחיבורו רעדט וועגן די ענינים ווי זיי זיינען אייך כתיקונם ובשלמותם. We know the Rambam, the way he wrote his sefer, writes things the way they are, be'etzem, the way they should be, כולל בזמן הבית. The Rambam writes all the halachot, including of the halachot the way they were in the בית המקדש. That's why we have all the halachot of קרבנות and all the things. וואָס בזמן הבית איז נתינת כח of שמחה של מצוה, פון דער שמחה יסירה שבחג הסוכות שבמקדש. In the time of the בית המקדש, where did they get the simcha for the whole year? from Sukkos, and in סוכות גופא, from the בית המקדש, the holiest, they were able to take from the holy place of the בית המקדש. That's why, as we said before and we learned before, where does the Rambam write this ענין of שמחה של מצוה of a whole year? בהמשך to which הלכות? To the הלכות of שמחת בית השואבה. In other words, the Rambam is telling us that from שמחת בית השואבה on Sukkot in the בית המקדש, from there, you continue and you get the ענין of שמחה של מצוה a whole year. Because the Rambam writes writes his ספר in the way it is in the higher level, the way it was with the בית המקדש. מה שאין כן דער ספר השלחן ערוך רעדט נאר וועגן די דינים הנהוגים בזמן הזה. The Shulchan Aruch only talks about the דינים that apply nowadays. און בזמן הזה, and nowadays, נעמט מען דעם עיקר נתינת כח ענין השמחה די ימי הפורים. Nowadays, we get it from Purim, like we just said. דערפאר קומט דער ענין פון טוב לב משתה תמיד אלס המשך וחיבור בהלכות מגילה פון פורים. And that's why there in Shulchan Aruch, where does he bring this ענין of having טוב לב משתה תמיד, which way the רבי learns, doesn't go on Purim. The רבי learns טוב לב משתה תמיד goes on a whole year, תמיד! And that's why is the last thing of the Shulchan Aruch, because a whole year we have to have it similar to the beginning of Shulchan Aruch, which is שויתי ה׳ לנגדי תמיד, that goes on the whole year, so this also goes on the whole year. According in Shulchan Aruch, which is talking about nowadays, nowadays, where do we get it? From Purim. That's why where did the Rambam, where did the Shulchan Aruch, the Rema, write this ענין of טוב לב משתה תמיד? In הלכות פורים, not in הלכות שמחת תורה, not in הלכות סוכות. Rambam could the Rema could have written it. So the Rambam writes the inyan of simcha shel mitzvah בכלל constantly, always you have to have simcha shel mitzvah, he writes it in the end of b'hemshech to Sukkos. And the Shulchan Aruch writes it b'hemshech to Purim. Because in those days we took it from Sukkos, and the Rambam writes it the way it was in normal times with the בית המקדש. Shulchan Aruch writes it nowadays, and nowadays we take it from Purim. אה, דאס דאס גייט זיין די נעקסטע שאלה. Everything has to be exact. So, דערווייל we explained why it comes end of Purim. Now we're going to have to see why עפעס Purim Katan. Then it's going to have go further, the maalah of Purim Katan.

So while we're at this point here, even though it's not directly nogea to the sicha here, but I just want to say a different inyan, that we're talking about this Rambam who says that you have to have simcha shel mitzvah, so I remember when the Rebbe spoke about that Rambam באריכות. A little bit of it is printed in Likkutei Sichos חלק י״ז פרשת אמור. So, I have a special feeling to that sicha. Because why? Because even though I only wrote the sichos, many of the sichos from חלק י׳ to י״ד, but even later there were a few sichos, quite a not so much, I wrote also. This sicha I happened to write, this sicha חלק י״ז פרשת אמור. And that's on this Rambam. Very interesting sicha. The Rebbe בכלל the whole sicha is very interesting sicha, because the Rebbe says a pshat in the in the Rambam by just by the Gemara mentioning names, the Rambam comes out with a full halachos. I mean, very interesting. But that sicha has in the Likkutei Sichos has a little bit of what I'm going to say, but not much. It talks about this that שמחה של מצוה עבודה גדולה היא, very bekitzur, very short. But when the Rebbe said that sicha, so I'll give what he spoke about then. This was תשכ״ט. Let me give you a background. תשכ״ט was a whole year was something very special that the Rebbe did. Every farbrengen the Rebbe explained another piece of Iggeret HaTeshuvah of the Alter Rebbe. Every farbrengen. A different piece of, mamash it was almost like coming to a shiur in Chassidus of a mashpia that you learn a certain sefer, and you learn and you constant. So the Rebbe, every farbrengen, Shabbos, Yom Tov, every farbrengen, he spoke another, he continued, פשוט בהמשך on the in Iggeret HaTeshuvah. It was like Rashi, so, but it doesn't, I don't know why תשכ״ט he decided. Later it came out as a kuntres, so a whole bunch of kuntresim called Biurim L'Iggeret HaTeshuvah. This is besides the ביאורים that the Rebbe spoke in Iggeret HaTeshuvah on Likkutei Levi Yitzchak. Every every piece that his father writes, and the Rebbe was מסביר that. But this is just directly on on Iggeret HaTeshuvah. Many and it it's yeah later it's printed in Likkutei Biurim of of Harav Karff, Rabbi Sheia Karff. And then in חלק ל״ט, it's there. But the truth is, not everything is there, because the Rebbe was not מגיה every sicha. So they even printed the בלתי מוגה, and that didn't go into Likkutei Sichos, because sichos, everything is מוגה. I do remember when they printed in the Likkutei Biurim of Rabbi Sheia Karff, so I remember, I working on it, myself and somebody else, and so asked the Rebbe that certain sichos are בלתי מוגה, so we should write בלתי מוגה after every sicha which is בלתי מוגה, and the Rebbe said really you don't have to. But I don't know, it was לפועל דאס הייסט, they did we did write it בלתי מוגה because it's just to show you, because you can't be מדייק in the words if it's not מוגה. Anyway, this is by the way. But so the whole year תשכ\"ט, every farbrengen the Rebbe spoke on Iggeret HaTeshuvah. Came Simchat Torah, so the Rebbe started talking, so he's gonna talk about Iggeret HaTeshuvah. Then the Rebbe says, but there are some people that might ask a kashya: ווי קומט שמחת תורה רעדן וועגן תשובה? Simchat Torah to talk about Iggeret HaTeshuvah, to be מסביר ענין פון תשובה, seems the opposite. Teshuvah is מרירות. Teshuvah you feel bad. Simchat Torah is the epitome of simcha. So how does simcha fit with teshuvah? And the Rebbe went into a whole biur that adrabah, teshuvah and simcha go together, and he explained why you have to do teshuvah b'simcha. This was the biur. Listen, it's a very געשמאקע ביאור. Ligt mir in kop mamash from תשכ\"ט, because it's such a, it's a געשמאקע ביאור. The Rebbe quoted this Rambam, that the Rambam says that שמחה של מצוה עבודה גדולה היא. To have, do a מצוה בשמחה is עבודה גדולה. What's the reason for it? Why is it so important to have simcha shel mitzvah? To do the mitzvah, we understand is very important. I mean, you have to do the mitzvot. Why is it important to do it b'simcha? And if you don't do it b'simcha? If you don't do it b'simcha, the main thing you did! The main thing you put on tefillin! Now if you didn't do it happily, so you say you're not b'simcha, so big deal! But we know that simcha shel mitzvah is very important. עד כדי כך, the HaAri zal writes that you know how he got all his madregot? The HaAri zal's madregot, I mean, we can't imagine the madregot of the HaAri zal. If you could think of a צדיק, HaAri zal, we compare the HaAri zal, I don't know, to Reb' Shimon bar Yochai, we compare it to Moshe Rabbeinu, I mean, this is talking about the HaAri zal. So it says, where did he get his madregot? From simcha shel mitzvah. From the simcha shel mitzvah. Not that he, oh, he did the mitzvah with such הידור, with such, no, he did it b'simcha, the simcha. What's so special about simcha shel mitzvah? So the Rebbe quoted the Rambam. The Rambam says like this: שמחה של מצוה עבודה גדולה היא, and he says a few words! Just a few words, and that's the explanation. שמחה של מצוה עבודה גדולה היא, I don't remember I'm quoting the words exactly, but this is the תוכן: that it's שמחת הקל שצונו. That's all. It's the simcha in Hashem for the fact that He commanded us to do the mitzvot. What does the Rambam mean with that? Now this is what the Rebbe explains. A איד is a נברא. We're a person, a human being. The אויבערשטער is the אויבערשטער. There are no two things which are so far apart, extremes, as נברא and בורא, the Creator and the creation. As far as black and white is, and right and left, all these, nothing comes to the how far the נברא is from the בורא. Basically, there is no connection between the נברא and the בורא. You're the נברא, and this is the בורא, this the אויבערשטער, this is the Creator. When the אויבערשטער gave us a mitzvah, before you even fulfill the mitzvah, the אויבערשטער gave us a mitzvah, the mere fact that He gave us a mitzvah should bring out within us such a great joy. למשל, Chassidus brings this mashal: you have a big מלך, and you're a simple ordinary simple סתם person. You and the מלך have no connection, I mean, imagine if the מלך would come over to you, you are a low person, and say to you, \"You know, do me a favor. I'd like you to do something for me.\" What would it be מעורר in the person? You'd jump from joy! I mean, you'd feel, you'd feel close to the מלך, and it's the greatest zechut you would imagine. In our circles, imagine, imagine, I always give this mashal, standing in 770, and you're standing over there in the front, and the Rebbe walks out of his room, and he walks over to you, nothing major, doesn't tell you to do major things, \"Do me a favor. Walk across the street and buy me a, ich veis, a bottle of milk.\" I'm just using, giving an example. So, vadai you'd run to do the shlichut, but you wouldn't just run. I bet you for 10 weeks afterwards, you'd walk around on on the seventh cloud, as we say. The Rebbe spoke to me, asked me to do something for him! This brings a kesher. So, Chassidus brings this as a mashal for Torah and mitzvot, that why is מצוה צוותא וחיבור? Why is a mitzvah connection? Because the אויבערשטער lowered Himself from כסא הכבוד and came down to us and asked us to do something. for him. Imagine the מלך sees you, walks down from his כסא, from his throne, and walks over to you, and speaks to you, and asks you to do something. When you do it, vadai that you connect to yourself, but even before you do it. So the simcha, the Rambam says שמחת הקל not that you're doing his mitzvot, what's the word there? שציוונו! The simcha comes from the fact that he commanded us. Now imagine if you have a person who the מלך himself, the Rebbe himself walks over to him and asks him for a favor, and it doesn't get him excited. He's not happy, there's no happiness. This guy is a meshugener, not a normal person. You still imagine if a person is told, you know, I'm giving you a million dollars, you jump from joy. If a person doesn't jump from joy, or he's a meshugener, or he doesn't know what money is. Something's wrong there, you can't be normal and not be happy when something like this happens. You can't be normal and not be happy when the מלך himself comes to you and asks you to do something. So simcha shel mitzvah is not just the simcha of the mitzvah. If you don't have simcha shel mitzvah, that means you bichlal don't know what's flying, you have no idea what's going on. If you only realize what's happening here with a mitzvah, that the אייבערשטער lowered Himself from the כסא הכבוד, and came down, and he asks you to do something for him, you have to jump from joy! And if not, it means that you're bichlal not in understanding. That's why it says simcha brings ruach hakodesh. By Simchat Beit Hasho'eva, it says they got ruach hakodesh. Why is it called Simchat Beit Hasho'eva? What does it say in Yerushalmi? שואבה means drawing. Drawing what? Water. Says there, משם שואבים רוח הקודש. They would get ruach hakodesh from Simchat Beit Hasho'eva. Yona HaNavi, who doesn't know Yona? Yona, everyone knows Maftir Yona, says in Yerushalmi, where did Yona get his נבואה from? What, from Simchat Beit Hasho'eva, from his simcha. Why? What simcha? So that's what the Rebbe explains: simcha shel mitzvah is the שמחה שציוונו. So based on that, the Rebbe continues, this is what he said: if the fact that the Aibershter lowered himself to me, who I am a small, low, low creature, shows how much he loves me, shows I should be happy, imagine if the Aibershter lowered himself to somebody who is even lower. Who has to do teshuva? A בעל עבירה! No, I'm saying bichlal, what's teshuva for? For a בעל עבירה. So not only did the Aibershter lower himself to me, us regular people, he went even further. He lowered himself to somebody who is so low that he did an aveira, and he gave him also a mitzvah. What kind of simcha does this guy have? Mah dach for a regular mitzvah you have to be besimcha the fact that the Aibershter lowered himself, so if the Aibershter lowered himself to a person who did an aveira, who is even lower, and if it says in Tanya that a person who does an aveira is lower than the animals, lately we learned it in Tanya in Chitas, is lower than animals, lower than the קליפות, because they have no choice, you have choice, a person who does an aveira is the lowest of the lowest, and even to him, the Aibershter likes him, and came down to him, and he said, \"You low life, I have something for you, I want you to do something.\" So how much simcha must you have there? That was the answer of the Rebbe that sichos on teshuvah, he's talking about teshuvah on Simchat Torah. Because Simchat Torah, which you think doesn't have anything to do with teshuvah, I mean teshuvah and simcha at opposite says at open, no! If you, when it comes to do teshuvah has to be simcha even more than a regular mitzvah. So when is the real time to talk about teshuvah? When you're b'simcha, Simchat Torah. Anyway, that's all pshat in that Rambam of these three words. I don't remember correctly if those are the three words, or that's not, anyway, it's not כדאי to look, something, but the words are almost like that: שמחת הקל שציוונו, or שמחת השם שציוונו, I mean, it's mamash these few mamash this few, that's all the Rambam says. And the Rebbe explains what these four words mean: that this is the simcha, the fact that the Eibershter commanded us. Okay. But m'meila, coming back here, so it's the Rambam talks about the zman by בית המקדש, so Yidden were able to take the simcha for the year from Sukkos, from Beis Hasho'eivah, from the בית המקדש. We can't, so Shulchan Aruch, so the Rambam talks about if Sukkos, Shulchan Aruch is after Purim, because Purim is closer to our daily life because it's also a regular, normal day, not a special day.

Now let's continue on סעיף ד׳: דאס איז אבער ניט קיין ביאור מספיק. You want to shake the table, so... because now we are going into this question. Now we're answering your question. The Rebbe says, \"דאס איז אבער ניט קיין ביאור מספיק.\" This is not a good good explanation yet, not enough. \"ווייל דערמיט איז מבואר בלויז די שייכות פון סיום השולחן ערוך צו פורים בכלל.\" This explains the general connection, the end of Shulchan Aruch, which is טוב לב משתה תמיד, to be happy always, to Purim. \"עס בלייבט אבער ניט קלאר דער טעם פאר וואס דער סיום פון שולחן ערוך איז מיט די הלכות פון פורים קטן.\" But why is it then We said that end shows לב טוב משתה תמיד is in connection to פורים קטן. Why does it have to do with פורים קטן? ווארן וויבאלד אלע ענינים אין תורה זיינען בדיוק, and all, everything in Torah is exact, דארף מען זאגן, so we must say, אז דער סיום פון אורח חיים האט א שייכות מיוחדת צו דעם תוכן ענין פון פורים קטן. So you must say the end of Orach Chaim, which is טוב לב משתה תמיד, which is inyan of simcha the whole year round, every mitzvah whenever we do it all year round, has to do more with פורים קטן. Why? Yeah, obviously, if it ends with פורים קטן, so it's even more than regular Purim. לכאורה יש לומר לכאורה, you can say like this: אז דער ביאור הנ״ל סעיף ג׳, like what we said before, גופא גיט אן ארט צו מאדגיש זיין די שייכות אז דער סיום צו פורים קטן נאך מער ווי צו פורים בכלל. Based on what we said before, we could לכאורה say that there is a connection to פורים קטן more than פורים בכלל. Why? ווארם אף על פי אז פורים איז מותר בעשיית מלאכה We said before that why is Purim better, more reason to be a source of simcha for the year more than Sukkos? Because Sukkos is Yom Tov, it's Tishrei, special. Purim is a weekday. Now, if we say that since it's a weekday it's closer, what about פורים קטן? It's more weekday! פורים קטן is even more! ווארם אף על פי אז פורים איז מותר בעשיית מלאכה, even though Purim, we said before, is a regular weekday, you're allowed to work, איז ער אבער א טאג וואס איז אויסגעטיילט ברובי מצוות, it's a day that has many mitzvot, Kriat Megillah, you have special mitzvot that that day דוקא, read the מגילה, משלוח מנות, מתנות לאביונים, ובתפילה, and special davenen. What's the special davenen? על הניסים. סך הכל, how many how many not special, how many mitzvot do we have to do on Purim? If you all this things that you have to do on Purim because it's Purim. Now, that doesn't mean that some of the things are not done other other times also, but there because it's Purim, there are so many How many things do we have to do because it's Purim? Again, I'm not only counting like something that you do only on Purim. How much? Well, we said Megillah, mishloach manot, matanot la'evyonim, Hallel? We don't say Hallel. Seudah. We got four. What else, anything else? עד דלא ידע? No, עד דלא ידע is part of seudah. Al hanisim. Okay, so let's let's not forget the count: Megillah, mishloach manot, matanot la'evyonim, seudah, al hanisim, Tachanun, we don't say no Tachanun, which no Tachanun means no you're not allowed to that's a you're not allowed to have hesped veta'anit, so you're not allowed to fast. That's one of the halachot, you can't fast, and read the Torah and we read the Torah. So the רבי once brought out that just like there are seven mitzvot derabbanan bichlal, there are seven special mitzvot we do on Purim. Purim is one of the seven mitzvot derabbanan, there are seven mitzvot we do on Purim. So I said there's certain things it's only Purim, but the fact that you can't fast is not only Purim, you can't fast on on on Pesach either, but it's something because of Purim. Keriat hamegillah ah keriat hatorah, you do on other days also, but it's that day you do it whether it's a Monday or even if it's not Monday, you do it because it's Purim. So you have special mitzvot on פורים, וואס נעמען צו א רוב פונעם טאג, and they take up a lot of the day. מה שאין כן פורים קטן, פורים קטן וואס איז ניט פארבונדן מיט מצוות מיוחדות, there's no special mitzvah on פורים קטן, האט ער דעריבער נאך א נענטערע שייכות מיט די כל ימי השנה, that's even closer to the rest of the days of the year, וממילא, אייך מער השפעת השמחה ע״ז משתה תמיד. וממילא, if we're looking for hashpa'ah from a special day of simchah to all year round, but from a day which is close to all year round, shouldn't be removed, so Purim is more than Sukkot, and פורים קטן is even more than Purim, because as close as Purim is to all year round, it's for the special day. Imagine, Purim is a special Yom Tov, not the same like like Sukkot, and פורים קטן is בכלל, has no special mitzvot. So then, and nevertheless, there is an inyan of simcha there, so that is connected to the whole year. So lichorah, that could be the biur. מען קען אבער אזוי ניט זאגן, the Rebbe says, we can't say that's the reason. Why, number one, הא ניחא לויט די דעות וואס האלטן, this only applies if you hold according to the opinions that hold, אז חייב להרבות במשתה ושמחה בי״ד שבאדר ראשון, those that hold that you have to have simcha on פורים קטן, so according to them, you could say there's a דין שמחה here, even though it's no special day, the דין שמחה of that day is נמשך to all the days. אבער דער רמ״א איז דאך ממשיך ואין נוהגין כן, the Rema says after he brings this opinion, he says, but that's not the minhag. נאר בלויז ירבה קצת בסעודה כדי לצאת דברי המחמירים, you have to just to be yotzei their de'ah, you should add a little bit of seudah. But be'etzem, there is no חיוב שמחה. אויב אזוי, זאל דער טאג אויפטאָן דעם משתה תמיד בכל השנה, איז דאס ניט מעגליך. ניט דא קיין חיוב שמחה. How could this be the day to bring simcha the whole year when on this day itself there is no דין שמחה? And that's the minhag, that there is no real דין שמחה, so you can't say the simcha of this day is throughout the year because there's no דין שמחה. That's number one, one problem. The other problem is: ווי קען מען זאגן אז די נתינת כח המשכת שמחה תמידית בכל שנה ושנה איז פון פורים קטן? How could you say that the the simcha that we get for the whole year comes from פורים קטן, when not every year we have a פורים קטן? דאך איז דאך בלויז בשנה מעוברת. פורים קטן is only in a שנה מעוברת, in a leap year. But how did the other If you say you need, from Purim you can't get it yet, it's too far still, and you must get from פורים קטן, but that doesn't apply in a regular year when there is no פורים קטן or שושן פורים קטן. From once for every three years? So how come for other things we other things once is you need every year, and here you need other things we need every year, and this we need only once in a few years? Because people have a simcha anyway? So you said, but according to that, according to those opinions, we could explain this. The second question we have, not the first. Yeah, according to those opinions, we don't have that first question, because taqeh there's a חיוב שמחה a little bit, and as a חיוב שמחה, you can be ממשיך the whole year, but according to the other opinion, which the Rema says that's how we pasken. No what? No, I'm saying, according to that opinion, there is no simcha. Memeila the other opinion, you can't be ממשיך שמחה from here. And even though we do it, we just do it to be yotzei the other דעה, but not because there is a חיוב שמחה, so you can't say the חיוב שמחה from this day is now נמשך for the whole year. But the second shaila is a shaila according to every opinion. The second shaila is that it's not every year. So how could you say Purim Katan is the מקור of simcha for the whole year when certain years doesn't don't even have Purim Katan? We'll wait for an answer. I hope you don't say the opposite from yesterday. Rabbi, I hope you don't say the opposite from yesterday, where yesterday we said why simcha we need twice a year, that because it's not enough once a year.