Holding here סעיף ה', page 213. The last thing was the shaila that the Rebbe asked. We understand why the day of the year which is the source of simcha shel mitzvah for the whole year is not from Sukkot, but it's from Purim, because Sukkot is too far removed. Sukkot is the way simcha is in a very high מדרגה. Simcha shel mitzvah whole year is when we are in simple level, so can't connect. But Purim, Purim is already closer, because Purim is a weekday, Purim is not a Yom Tov. So therefore, Purim is the one that brings simcha through the whole year, the regular days of the year, ordinary days of the year. Then the Rebbe asks: So that's why Purim is the end of the Shulchan Aruch Orach Chaim, but why is Purim Katan? So he said לכאורה you could give this answer: the reason we said Purim is not is is the source of the of simcha, not Sukkot, because Purim is closer, so he says, Purim Katan is even closer, because even though Purim is a not a Yom Tov like Pesach or the other yamim tovim like Sukkot, which you can't do melacha, Purim you could do melacha, but nevertheless, it's a special day, there are special mitzvot you do on Purim. So as close as it is to a regular ordinary day, it's still removed. The closest one to a regular day is Purim Katan. Purim Katan there are no special mitzvot. So the simcha of Purim Katan is the closest to the simcha of the whole year, and that's why from there you could draw the simcha for the whole year. But the Rebbe asked two sheilot. Number one: this is only good according to the shita that you have to have simcha on Purim Katan. So the simcha of Purim Katan is the closest to bring simcha through the whole year of the simcha shel mitzvah. But according to the shitos which the Rema says שאין נוהגין, that there is no chiyuv of simcha on Purim Katan, so how could you say Purim Katan is the source of simcha for the whole year when Purim Katan itself doesn't need simcha? It's only that to be machmir you do a little bit of extra. That's one sheilah. And the second sheilah was—yeah, who's going to tell me the second sheilah? It doesn't happen every year. It only happens once in a while. How could you say that this is the source of simcha for the whole year when not every year this happens? וועט מען דאס פארשטיין, so the Rebbe says, we'll understand this בהקדם הביאור, first to explain אין סיום דברי הרמ\"א וטוב לב משתה תמיד. Let's explain first that the last words of the Rema in Orach Chaim is וטוב לב משתה תמיד. So וואס איז געבראכט פריער פון ספרים, the Rebbe as I mentioned before from the ספרים, אז דאס איז דאס מרומז אויף ענין השמחה בעבודת ה'. It's a remez that you always have to have simcha in avodat Hashem', and we said that's the connection between the last תמיד to the first תמיד. The first תמיד is what? שויתי ה' לנגדי תמיד, that's in the beginning. And this is the end: טוב לב משתה תמיד, because טוב לב משתה תמיד refers to שויתי ה'. שויתי ה' לנגדי תמיד means you serve ה' always. So the end is also talking about serving ה', that you always have to serve ה' with simcha. Lichorah,

but now the Rebbe asks a שאלה, פאר וואס זענען די שני תמידים אויסגעשטעלט ביידן כזה, why are these two set up in such a way אז שויתי ה' לנגדי תמיד קומט באתחלת שולחן ערוך, און טוב לב משתה תמיד לאחרי כל אורח חיים בסופו ממש? Why is it that שויתי ה' לנגדי תמיד is the beginning of Shulchan Aruch, and טוב לב משתה תמיד, which is ממש a continuation to שויתי ה' לנגדי תמיד, that's at the end of Shulchan Aruch, after the whole Orach Chaim? I see the Rebbe puts Orach Chaim in quotations. Orach Chaim is a whole way of life. Should have been right in the beginning. Should have said שויתי ה' לנגדי תמיד, which means you always have to think of Hashem' and serve Hashem', and right away you should say טוב לב משתה תמיד. Whenever, since you always have to serve Hashem', it should always be with simcha. Why is it that the simcha aspect of it goes at the end? שויתי ה' לנגדי תמיד איז א יסוד ועיקר אין עבודת ה'. שויתי ה' לנגדי תמיד is a foundation, it's a main thing when it comes to serve Hashem'. און דערפאר איז עס דער רישא והתחלה צום גאנצן אורח חיים. That's why it's the beginning of the whole Orach Chaim. And again, what does Orach Chaim mean? Way of life. The beginning and the foundation of your way of life has to be always think of Hashem'. דארף דאך מעין זה זיין בנוגע דעם ענין פון טוב לב משתה תמיד. So similarly it should be concerning this טוב לב משתה תמיד, which is simcha shel mitzvah. ווייל אויך שמחה איז אן ענין יסודי אין עבודת ה', because also simcha is a very fundamental thing in serving Hashem'. אנהייבנדיק פון תפילת השחר, כולל ברכות, ברכות השחר. What comes right after, what comes in the beginning of Shulchan Aruch? How you behave in the morning, how you daven to the אויבערשטער in the morning, how you say brachos, doesn't that have to be b'simcha? Everything has to be b'simcha. Everything you serve Hashem has to be. So right away, you should have said שויתי ה' לנגדי תמיד, טוב לב משתה תמיד, which means it would would would would be very good, means that before you start davenen, say l'chaim! That would be an interesting thing. That's a problem. I hope so.

There's a story with the Tzemach Tzedek. The Tzemach Tzedek had a מנהג, מנהג, I guess for health reasons, that he used to drink a glass of water every day before davenen. And the shamash already knew from before, he would prepare it. So the gabbai, the shamash, would in a certain closet prepare a glass of water, and the Tzemach Tzedek would take it and drink it before davenen, I guess for... One day, by mistake, instead of pouring in from the bottle of water, he poured in a bottle from the bottle of mashke. And I think it wasn't even mashke, I think it was alcohol, it was 96. I mean, and he prepared the glass, he didn't realize it, and he put it away. The Tzemach Tzedek came the next day before davenen, whatever he was doing, learning this, and he drank the glass and then he davent. During the day, the gabbai looked around things, he realized his mistake. You know, you can imagine how bad he felt, look what he did. So he came running to the Tzemach Tzedek and asking mechilah for what he did. The Tzemach Tzedek said, \"I didn't realize bichlal what it was. But now I understand why עס האט זיך געדאווענט גאר אנדערש! Why when I davent was completely different. Now I understand why עס האט זיך געדאווענט גאר אנדערש!\" He says, but he didn't, when he drank it, he was so preoccupied in his mind, he didn't even feel what he was drinking. \"But now I know why.\" Nu, so לכאורה לפי זה, it's a good inyan. Just don't try it. Don't try it. Because besides everything else, it's pashut a real איסור גמור. You can't daven if you're drunk. You're not allowed to daven if you're drunk. Not only you you can't you you're not you you're not allowed to. You're not allowed to daven if a person is drunk. Imagine standing in front of a king when you're drunk. Ah? Water you're allowed to. I'm saying besides every- no besides all the other problems before davenen, I'm saying drinking mashke, becoming drunk for davenen is a issur. Pashut then you're not allowed to daven. You You know what's happening then? Not you're davening to Hashem, you're praising Hashem when you daven, you're insulting Hashem. You're doing something against Him. You're mezalzel in His kavod. Imagine you drink and you walk in front of the king. Unless you really feel that the Oibershter is right in front of you, and mimela you sober up. Imagine I I remember by one farbrengen, ר' Mendelik, he was he stood in no he was a real it's a real חסידישע ייד and he was, but he was so batel to the Rebbe you can't imagine. Obviously he never drank mashke, he wasn't that type, anyone who knew him, he wasn't... עד כדי כך that once bachurim, once once came to his house to farbrengen, once in probably 30 years and his wife was there. She was already, she's an American lady, and she saw a bottle of mashke on the table. She says, \"What is this? Drinking this? This is made to rub your back, it's not made to drink.\" So he didn't. But once by a farbrengen the Rebbe gave him mashke to drink and he he used to stand right in front of the Rebbe, because he was the שר המשקים, he used to pour the Rebbe the wine. He stood there like nothing. As the Rebbe walked out, he fell. But as long as the Rebbe was there, he didn't. I remember once Chaim Moshe Kahanov, the Rebbe called him over farbrengen Purim תשל\"ו, called him over and gave him a whole glass of mashke to drink, because the Rebbe was close to him from Paris yet, and the Rebbe told him, \"I still remember when you used to make kiddush on 96 in Paris.\" And the Rebbe gave him a glass, filled up a glass of mashke, Purim it was, gave it to him to drink, and he stood, I saw he drink it up like you drink a cup of water, I mean didn't blink, and he stood there nothing, like nothing. When he went away from the Rebbe, later already he was I think under the table. But in front so that's something else. So if you feel you're in front of the Eibershter, maybe that's different. But for us, אנשים כערכנו, you're not allowed to. Purim Purim, Purim is not before davenen, there's no such thing. Simchat Torah is also not before Shacharit. Ah? No, Mincha, Maariv, really Maariv. So you sober up by the time you daven Maariv. Musaf is, what's better? It's like not such a good idea, aber there are exceptions, there are some times when you do things which are a little bit out of the הגבלות because of the time. משל, Simchat Torah is the only time a year, the only time a year, that people find a היתר to make kiddush on mashke at night. Like this, all the ענין of making kiddush on mashke during the day, which is based on חמר מדינה, which I don't know, we do it. Some people sometimes do it on a special occasion, Shabbos afternoon, which is not so pashut. Some want to say that in America, it's not חמר מדינה. In Russia, it's חמר מדינה. In Russia, they drink mashke, this is like soda, like we drink soda here. When I went to Russia, the Rebbe didn't send we went for Purim, the Rebbe didn't send any mashke, because other shluchim he sent mashke along. So I I I asked, Rabbi Groner, he went in to the Rebbe to ask why this we were expecting mashke. So he came out and he tells me, I was standing outside, the Rebbe, Mincha he walked in after the Rebbe, comes out, he says he asked the Rebbe, and this is what the Rebbe said, \"Tell them,\" should tell me, that since they're going to Russia for Purim, and Purim is a time when you drink mashke, and they're going, this is what he said, \"to a מדינה שכולה משקה,\" that's what he said, \"a מדינה שכולה משקה, the customs are going to wonder why are you bringing mashke from America?\" And the Rebbe was very careful not to do anything that the customs should have something to טשעפענען, the customs in Moscow. So the Rebbe said he's not sending. So Russia is חמר מדינה mashke, no question. Here, I don't know. But anyway, you know, we're we're still Russians. For those people who do it, אמאל אמאל, but at night you're not allowed to. At night you can't be yotzei with חמר מדינה. Simchat Torah at night is the only time people find a heter. But to make kiddush on mashke Friday night or a Yom Tov at night, you're not yotzei kiddush. It's not you're not allowed to. Because maybe because on Simchat Torah a lot of people do it, and everything immediately became חמר מדינה, I don't know. I'm saying סברות. It's derabbanan. This derabbanan. קידוש אלא על הכוס, but Friday night it's not yotzei, yeah. If you're asking a strict halacha, yes. Then there is חסידישע ענינים, okay.

Al kol panim, getting back here, so why would the Shulchan Aruch not write, the Rema not write in Shulchan Aruch the pasuk \"טוב לב משתה תמיד\" right in the beginning of Shulchan Aruch? Right before tefillah, before ברכת השחר? Because you have to have simcha in everything that you do, every avodat Hashem, including the morning. יש לומר הביאור בזה, so the answer is like this. מדי צוויי תמידים, with these two תמידים, בהתחלת סדר החיים וסיומה, that's in the beginning of Shulchan Aruch and the end, מיינט דער רמ״א די צוויי תנועות, ניט ווי זיי זענען קומען אלס א תיל פון עבודת השם, קיום השולחן ערוך. There's going to be a little this inyan is a little bit delicate, this whole very abstract idea the Rebbe is going to explain here. We know like this, \"שויתי השם לנגדי תמיד\" is an avodah, that itself is an avodah. It's עבודת השם to always think of Hashem. To have simcha is an avodah. Now, he says like this: When the Rema brings these two things, he doesn't mean to bring them as they are part of עבודת השם, קיום השולחן ערוך. Like we said before, why does he write it in the beginning? To tell you how you have to keep the Shulchan Aruch. Right before the beginning of Shulchan Aruch, he says, you know, you're going to learn Shulchan Aruch, you're going to do what you have to do, I'll tell you how you do it, you've got to have שויתי השם לנגדי תמיד. Then we have a kushya, so why didn't he tell us you got to do it b'simcha? He's not saying it as how to do the avodah. נאר זיי קומען אלס, they come as, number one, a הקדמה לפני התחלת קיום השולחן ערוך, און number two, a סיום לאחר גמר קיום השולחן ערוך. He's telling us something else. He's telling us that the ענין שויתי השם לנגדי תמיד is something that comes not as the beginning of עבודת השם, but something that comes before עבודת השם, and something that comes after עבודת השם, not as they are part of עבודת השם. And he's going to explain what he means. But this is the point he's trying to make, that that's why this is written at the beginning, this at the end, because this is something that comes as a hakdamah, introduction, before עבודת השם, and this comes as an end, a result, after עבודת השם. And he explains it. איידער א ייד הויבט אן עבודתו בקיום התורה ומצוות, before a Yid starts his service of Hashem doing תורה ומצוות, פאדערט זיך פריהר דער שויתי השם לנגדי תמיד. So you have to have שויתי השם לנגדי תמיד before you start, meaning קבלת עול מלכותו יתברך. You have to accept the yoke of Hashem, of Hashem's kingdom, before you even start doing what Hashem wants you to do. And he quotes the לשון חז״ל, \"יקבל עול מלכות שמים תחילה ואחר כך מקבל עול מצוות.\" First accept the yoke of מלכות שמים, then the עול מצוות. And where does the Gemara I mean, these are famous things that everyone knows. The Rebbe quotes it in many sichot. The one in Berachot is like this: The Gemara in Berachot asks a שאלה, למה קדמה פרשה שמע, פרשת שמע לפני פרשה והיה אם שמוע? Why does the פרשה שמע and ואהבת, that parasha, come before the second parasha of קריאת שמע, והיה אם שמוע תשמעו אל מצותי? And the Gemara answers, because כדי שיקבלו מלכותי, the לשון here, יקבל עול מלכות שמים תחילה ואחר כך מקבל עול מצוות. The second parasha of Keriat Shema talks about, what's the words? והיה אם שמוע תשמעו אל מצותי. You will listen to My mitzvot. So it talks about accepting to listen to the mitzvot. The first parasha doesn't talk basically about mitzvot. What does it talk about? אנכי השם אלקיך, ואהבת את השם אלקיך. That means you have to accept Hashem as king. Then, if you accept Hashem and He's the Melech, then later on you accept to do what He does. And the Mekhilta makes it even clearer. The Mekhilta says like this: עורו ישנים משנתכם ונרדמים מתרדמתכם, which in English means wake up from your sleep and get up from your slumber. Tu, tu-tu-tu-tu-tu-tu-tu-tu! Got to blow shofar. Nu, this goes on the back also. Rabbotai! I can't even see who this is. Nu? Nu, who's that? I can't even see that. Head is down, I can't even see that. Nu? גיב אים א שטורכע. Ah, okay. It says in Mekhilta like this: עשרת הדברות started with the words אנכי השם אלקיך. So the Mekhilta says, to explain why, gives a mashal. A king had a war with another country, and he won the war, and he conquered the country. After he conquered the country, now it's his. So the king with his whole entourage, with the whole, marched into the new country. The people from the place greeted their new king, and they came to him, and they said to him, \"Now that you've conquered us, tell us what mitzvot you have. Tell us what you want us to do. Give us your orders.\" So he answered them, \"תחלה קבלו מלכותי, first accept me as your king, ואחר כך אגזור עליכם גזירות, then I'll give you, then I'll tell you what to do.\" So there is a concept before you accept what to do, to listen to what the person tells you, you got to accept him that he is your Baal Habayit. And that's why פרשת שמע comes before פרשת והיה אם שמוע. So, this what the Rebbe says here: שויתי השם לנגדי תמיד is not the beginning of עבודת השם. It's before. עבודת השם starts with Torah u'mitzvot. That's גזירותי, then you accept the gezeirot, you accept the ol mitzvot. You have to accept עול מלכות before. And that's שויתי השם לנגדי תמיד. אט די קבלה פון עול מלכותו יתברך, this acceptance of the malchut of the אייבערשטער, שטייט על כל פנים, דארף שטיין בגלוי, this is there, and the Rebbe said at least it's supposed to be there, איידער עס הייבט זיך אן עבודה בפועל, before you actually start doing the עבודה פון קיום התורה ומצוות, from doing Torah u'mitzvot. נאך דעם ווי ער איז שוין אריינגעטאן אין קיום התורה ומצוות, after you're already involved in doing תורה ומצוות, איז נישט נירגש בגלוי די תנועה פון קבלת עול מלכות, you don't feel the acceptance of the yoke of Hashem's kingdom, נאר קבלת עול מצות, then you feel that you're going to do the mitzvot, so you feel, \"I'm accepting to do the mitzvot,\" דאס וואס ער נעמט אן אויף זיך צו אויספאלגן בפועל די גזירות וצווי המלך. Then, what do you feel? When you're going to do, when you put on tefillin, you feel, \"I'm going to do the אייבערשטער's ratzon. I'm going to do what the אייבערשטער told me to do.\" That's not the general idea of accepting the אייבערשטער as מלך. That's something comes before. When you start davenen, there is, when you're saying Kriat Shema, putting on tefillin, those are mitzvot. You learn Chassidut before davenen, that's קבלת עול מלכות, then you're learning about the אייבערשטער, you're accepting the אייבערשטער. So קבלת עול מלכות, which is this שויתי השם לנגדי תמיד, is before you start Torah u'mitzvot. That's why שויתי השם לנגדי is the first thing. Not the first, actually it's not the first. What is it? It's before the first. It's not the first thing of the Shulchan Aruch. The Shulchan Aruch starts with הלכות השכמת הבוקר, and this is written before the Shulchan Aruch. That comes before. It's al derech, I'm going to stop for a second, al derech the famous sichah of the Rebbe, why Chumash starts with a ב? Why it starts with a ב? Wouldn't it make sense to start with an א? And the answer is, the א, the first thing is, meaning before you start, is the yirat shamayim, is the קבלת עול מלכות. Then you start, that's already the second step. It's not the second, it's the first thing, but the first thing is the second step. Why is the thing, the Rebbe doesn't say this, why did the Gemara start with דף ב'? A פשוט'ער פשט is, because the שער בלאט, the cover page, is דף א'. Another pshat, it's a printing mistake. But l'poel mamash, that's how the Gemaras are. So there must be some רוחניות'דיקע ענין behind it, because when you start learning Gemara, it's already the second step. There's a step before you start. No, יראת שמים, קבלת עול מלכות. Before you start learning, you have to remember that you're learning the Eibershter's תורה, it's the Eibershter. You think about the Eibershter, then you think about the Torah. So it's קבלת עול מלכות. Mitzvot and Torah is already specific things, but מלכות, that's the Eibershter, it's a כללות'דיקע ענין. This is why the Rebbe explains a very interesting thing in, mamash when the sicha came out was, and I said it, this year, I don't think so, maybe last year. We know the famous story when Ptolemy HaMelech wanted them to translate the Torah. Oh, I think I mentioned it this year already. Yeah, and what happened there? They made the change. What was the change? That they changed it from בראשית ברא אלקים to אלקים ברא בראשית. So the way they translated it for Ptolemy HaMelech, how did the Torah start? With an א. Interesting. And the Rebbe explains why: because by goyim, there is no such thing as the הקדמה to Torah. By them, if they learn Torah, it's just a ספר, it's a book. They don't have this thing before that there's קבלת עול of Hashem. But when he translated to the goyim, it came out with an א. But by us, Yidden, we know that that's the ב. The same thing he says here. No, no. You said right, but you're you're wrong. I'll tell you why: you're right and you're wrong. He's asking a Sheilah: don't we know that you shouldn't wait till you get yirat Shamayim, that you should start learning anyway? True. The vort is, we don't say that if you don't have yirat Shamayim, you shouldn't learn. The way it's supposed to be, it's supposed to have yirat Shamayim, then learn. But if someone doesn't have, so we'll say, okay, we'll wait? Don't do that, don't wait. Let them start learning. But when we say the normal way is supposed to be, it's supposed to have yirat Shamayim, and then you learn. Actually, a person who is not the right, what does the pasuk say? ולרשע אמר, מה לך לספר חוקי. The Eibershter says to a rasha: why are you learning My Torah? I don't want you to learn. Nevertheless, it says in Shulchan Aruch he should learn. But that's not the right way to do it. Anyway, getting back here, so the שויתי השם לנגדי תמיד is before Shulchan Aruch.

דערנאך, ביים סיום וגמר, אלע אחרי עבודה, then at the end, at the end of Shulchan Aruch, which means it represents after you finish avodah, is דא דער ענין פון טוב לב משתה תמיד. Then you have this inyan of simcha. נאכדעם ווי ער האט מסיים געווען עבודתו, after you finish your עבודה, קומט דער ענין השכר פון דער עבודה, דאס איז די שמחה. The simcha we're talking about here really is not that during your avodah you have to be b'simcha. That's the sachar, the reward you get. The שמחה וואס א איד האט דערפון דאס ער האט דורכגעפירט עבודתו, the simcha a Yid has that he accomplished the avodah, he did the avodah of Hashem, און איז דורכדעם געווארן באהאפטן מיטן אויבערשטן, and he connected himself to Hashem. מצוה בלשון צוותא וחיבור, the word mitzvah means connection. That a person, when he does the right thing, afterwards, what do you feel? You feel happy. Not happy because, oh, I'm so great, happy because I'm close to the Eibershter. Since I was able to do what I was supposed, I was able to do the Eibershter's ratzon, so you can imagine how close I got to the Eibershter. Especially, you know, by korbanot, this week's Rashi, Rashi in Chitas, today's Chitas, why does it say ריח ניחוח להשם, what does that mean? What does Rashi say? The lashon is: נחת רוח לפני שאמרתי ונעשה רצוני. The Oibershter says: I have a pleasure if I said and you listen to Me. So after a yid finishes his avodah, he feels good about it, but not good because of his ego, or good of his own, you know, selfishness, good because he knows that he accomplished what the Oibershter wanted. And it's takeh an emes'e zach in gashmiyus also. After a person does a mitzvah, you feel good. After a person does an aveirah, he feels bad. Even though בשעת מעשה he did it, but, you know, you always feel bad. You look back. It Who said this epes a vertl, that doing a mitzvah is ווי א ווי א קאלטע מקוה? No. And doing an aveirah is ווי א ווארעמע מקוה? I forgot already which way it goes. Doing a mitzvah is like you go into a cold mikvah, you come out, you feel warm. Doing an aveirah you go in a warm mikvah, בשעת מעשה it feels good, but you walk out, you're freezing, or something like I don't remember It's that's what it is. You do something good, you feel satisfied. Okay, we in our madreigah don't feel epes satisfied because the Eibershter is happy, we're satisfied ourselves. ס'געפעלט אייך. Be satisfied yourself, and yeah, b'simchah that I was able to accomplish what the Eibershter wanted. A higher madreigah is because I do the Eibershter's ratzon so the Eibershter is happy, so I'm happy because he's happy. Or in our madreigah, I'm happy because I'm happy I did the right thing. And if you don't, then the farkert, you're not. If a person learns, goes through a seder and he learns, right, what do you feel afterwards? You feel good. A seder that you sat and batalt the whole time, בשעת מעשה it's you don't want to learn, so so you battel and it's it's it's geshmak, you say a good שטיקל לשון הרע or something, but you come and you look back later, you feel empty, you feel stupid. You feel The day passes, and you think back, what happened the whole day? Empty, void, nothing. You feel like you really you feel like a piece of garbage, you feel nothing. I just wasted another day, another day, another day, and you feel But a day that you learned good, what happens afterwards? It comes the end of the day, you feel good. You feel pashut I accomplished, I learned. This is already in a very low madreigah, we're talking about here pashut simchah from being connected to Hashem. And this is the reason why שויתי the וטוב לב משתה תמיד written after שולחן ערוך. It's not telling you that when you're learning you have to learn with a simchah, when you do a mitzvah, that's a different vort. Here it's trying to say that you should know you will get the reward that you will be happy for the fact that you connected yourself to Hashem by doing Torah u'mitzvot. And I guess through this, the Rebbe is going to answer why Purim Katan is the last thing.