Okay, we're holding here page 215, towards the end of the first column. Take it already, you took it. You won't be able to look at it later, you have to look at it now, just put it put it down. The last nekudah that the Rebbe explained was that the lev, the the שויתי הוי' לנגדי תמיד, and טוב לב משתה תמיד that the Shulchan Aruch, that the Rema brings in Shulchan Aruch, are not inyanim in avodat Hashem while you're doing a mitzvah you should do it with שויתי השם לנגדי תמיד, while you're doing a mitzvah you should do it b'simchah. That's true, but that's not what he's talking about, because if he'd be talking about that, then he would say it in the beginning of Shulchan Aruch, he wouldn't wait for שויתי for טוב לב משתה תמיד till the end. Ela mai, what he's talking about is something else: that before you start your avodah, you have to have שויתי הוי' לנגדי תמיד. When you finish your avodah, then you have the simchah of טוב לב משתה תמיד. And that's why that's written before and that's written after. And for that inyan, this is what you get, the Rebbe says, from Purim Katan, rather than even from Purim. This type of simchah, a feeling simchah not as part within the avodah, that type of simchah you get more from Purim Katan. Why? So we'll learn inside here. Again, page 215, the end of the first column. ימי שמחה פון כל השנה כולה, the special days of simchah all year round, למשל זמן שמחתנו of Sukkos, or other times of שמחה, האבן מצוות, הלכות, ומנהגים פארבונדן מיט דעם טאג. They have special halachot, special mitzvot, special minhagim that are especially in that day. Take Sukkos. Sukkos is a time of שמחה, זמן שמחתנו, but you have a mitzvah in Sukkos. You have to bench etrog, ד׳ מינים, you have to eat in the סוכה, you have special mitzvot. Pesach, it's not zman simchateinu, but Pesach is also yemei simcha, because Pesach is also מועדים לשמחה. As a matter of fact, the din, the chiyuv of שמחת יום טוב applies to Pesach also, Shavuot. But there are special mitzvot that we have. We eat matzah, can't eat chametz. So what happens here? אזוי אז דער הרגש השמחה ווערט אויך באווירקט פון די אנדערע ענינים והרגשים וואס ער קומט לידי ביטוי בעבודת השם. So when you have the simcha on Sukkot, you don't have, we call it simcha b'taharah, simcha for the sake of feeling good about the אויבערשטער. It's a result of avodah. You're doing something b'simcha. So the simcha is not felt as a separate entity, which because here we're talking about, like we said before, that the that Shulchan Aruch is trying to tell us that there is a geder of simcha which comes after the avodah, the hergesh of simcha that you were able to listen to the אויבערשטער, but not during the avodah while you're doing. So you're gonna take the We're saying we're taking the simcha from for a whole year, and this type of simcha from Yom Tov, it's not exactly the same, because you want to bring it to a simcha that you have after avodah, so you'll take it from Sukkot where the simcha is involved together with the avodah, the עשיית מצוה, קיום מנהג. Why does he say minhag? I believe, lichora, there are every Yom Tov every time there's a simcha, there's a zman of a simcha, you have mitzvot. But there is one Okay, maybe not exactly. Shavuos, למשל, is also מועדים לשמחה. What mitzvah special is there in Shavuos? הא? Okay, so these are minhagim. Exactly, these are minhagim. There's no special mitzvah. Okay, the mitzvah, there is a ענין of איסור עשיית מלאכה, there's a mitzvah of making kiddush, but then there are minhagim. So these are thing and minhagim are also part of עבודת השם, because מנהג ישראל תורה היא. וממילא, he says, what he's gonna פיר אויס from this, so this cannot really be the time of the year that gives you the כח of simcha throughout the year, a type of simcha which is not part of עבודת השם. You're gonna take it from a simcha which is part. לכאורה, the only time what you could say which a simcha which is not connected to your feeling in עבודת השם is Purim. Why? Cuz Purim, you have עד דלא ידע, so the real simcha is when you don't feel. So we're saying the problem of taking from the simcha of Sukkos because the feeling you have on Sukkos of the simcha is connected to a to a mitzvah. But on Purim, it's not. So the Rebbe continues, אפילו די שמחה פון פורים וואס דארף זיין עד דלא ידע, שמחה that's so great that you don't know, איז דאס אבער נישט א זאך וואס נעמט ארום דעם גאנצן טאג. But it's not a whole day. Not a whole day are you עד דלא ידע. Hope so. עס זיינען דא נאך מצוות היום. There are other time מצוות of the day, וועלכע וועלכע פארלאנגען ידע דווקא, which you have to keep in mind. You can't be לא ידע when you do the other mitzvah. You can't be לא ידע while you listen to the megillah. כנ״ל like we said before, which is קריאת המגילה, משלוח מנות, מתנות לאביונים, which are all mitzvot of Purim, and you have to be ידע. So Purim, the simcha of Purim is connected to other things, which are mitzvot, minhagim or whatever in עבודת השם. Ve'adraba, to show that the ad delo yada is not most of the day, cuz the the לשון of the Rema is, I think it's the Rema, yeah, נוהגין לעשות סעודת פורים ערשט לאחר מנחה. The minhag is to do the seudat Purim after Mincha, which is a strange thing because usually the way the מנהג ביי ישראל, eating is after Mincha, you daven Mincha close to farnacht before the shekiah, and you have to make sure, which is by the way it's not too early for Purim now, but I'm just telling you, when Purim comes, you must wash to the seudah before the shekiah. Not like some guys who go around you go on mivtza'im, and you have to go takeh, and then you forget about and then 10:00 at night, you remind yourself you have to eat seudat Purim. You can't do that. It's a chiyuv. You must wash to the seudah before the shekiah. But usually the minhag is that you do it very late, and the and the seudah goes into the night, which is a modne zach. לכאורה it would make sense that you should eat the seudah during the day כדי during the day of Purim you should fulfill the mitzvah of משתה ושמחה that you'll if you start the seudah at 10:00 in the morning, you have till the shekiah, you have a whole day of Purim to be besimcha. The minhag is not like that. The minhag is to eat the seudah before right before the שקיעה, umimela most of the שמחת פורים goes into the night. Which is Shushan Purim, but that's not the chiyuv. We don't have a chiyuv of שושן פורים חוץ אין ירושלים. So and nevertheless this is the minhag. So we see the minhag is that most of the day we are still in the דרגא of ידע. See lemashal by the Rebbe, the farbrengens of Purim, when he had a וואכעדיקע פארברענגענס, actually started Purim at 9:30 at night. And the שקיעה at that time of the year is actually here the שקיעה now is, איך ווייס דאס, after 6:00, a quarter after 10:00 after 6:00, a quarter after 6:00, then in New York it's, איך ווייס, a quarter to 6:00. And the the farbrengen started at 9:30 at night. Okay, so he takeh wasn't you were not yotzei the seudah of Purim. So the Rebbe takeh would eat the seudah at home and eat it takeh before the שקיעה, but then later you have it. But the bottom line is that you have לא ידע only later on. Most of the day it is an order of ידיעה, and you are b'simcha anyway, and it's a simcha connected to the to the mitzvot.

Now in הערה 45, the רבי באווארנט something that this is the Rebbe's a חידוש בכלל that there are certain mitzvot, just it's נוגע to this is הלכה, there are certain mitzvot that you only have to do once in the day. You have to do once in the day, that's all. Lemashal, to bentch etrog on Sukkos. You have to do it once, and you do it once, you're finished, you're yotzei. בנוגע the mitzvah of משתה ושמחה of Purim, the Rebbe learns pshat that it's a chiyuv on the whole day, every moment of the day is a The ראיה is, the pasuk says: ימי משתה ושמחה. Doesn't say you have to have a משתה. It's a day of משתה. The whole day is משתה. So that means that the whole day you have to be in the seudah? So the Rebbe learns the pshat is that when you have it, whenever you have it, it stretches out for the whole day. It has an effect for the whole day. So לכאורה, according to this, it doesn't fit with what the Rebbe said here in the שיחה that he says that עד דלא ידע ימי משתה is only later on. So the Rebbe says let's learn inside הערה 45: במקום אחר נתבאר, in a different place the Rebbe says, דכיון דסמיך ימי למשתה ושמחה, since the word ימי the day is right next to the word משתה ושמחה, ענין המשתה יש לומר שהוא חיוב הנמשך על כל רגע של ימי. The משתה that you have or whenever you have it, it's נמשך to every second of the day, אלא שבכל רגע מקיים זה על ידי שקיים או שיקיים לבסומי בסעודת פורים. By doing it once whenever you do it, from there it's נמשך or for the next rest of the hours of the day and for the previous hours of the day. על דרך ברכת התורה, נהנין. When a person makes, let's say ברכת התורה, you cannot learn Torah without making the brachah. Does it mean every second, every word I learn I have to make a brachah? Make a brachah once, and that is נמשך for the whole time when I'm learning. ברכת הנהנין, eat an apple, you have to make העץ. Every bite needs a brachah. It's not the pshat the first bite needs a brachah, and the rest of the bites don't need a brachah, והראיה we only make the brachah before we make the first bite, then we can eat 10 apples, and we don't have to make a brachah. That's not the pshat. The pshat is that every bite needs a ברכה. The ברכה that I made in the beginning stretches to every part. The same thing ימי משתה ושמחה. And this is that's what the רבי says, קיימו וקיבלו. It's nimshach before. A dugma to it. I'm saying you ask me is there a dugma where we find, cuz nimshach for later we find, where do we find that it goes backwards? I think in one place here you see, maybe it's in חלק ט\"ז, איך גדענק שוין נישט, האב איך געקוקט אן. The nekudah is like this, this is the whole day of Purim is one nekudah. It's not that it's נקודות נקודות, that you have a minute of Purim, another minute of Purim, another minute of Purim, then you say, \"How could what you do later work for before?\" It's all one big nekudah. A big nekudah is it's not נתחלק בפועל. So when you have in that nekudah you do the mitzvah, that whole one nekudah works together. To go into this the למדות here, I'll explain a little bit as a dugma. Famous מחלוקת which we always talk about between Rabbi Yochanan and Reish Lakish: חצי שיעור אסור מן התורה, חצי שיעור מותר מן התורה. If you eat a חצי שיעור, you don't get punished for eating treifah unless it's a כזית, fine. What about half a כזית? So Rabbi Yochanan says half a כזית is also אסור מדאורייתא, you just don't get punished. Reish Lakish says חצי שיעור מותר מן התורה. מדאורייתא you could eat, as long as you didn't eat a כזית, it's מותר. You're only חייב for a כזית. Let me ask you a she'eilah: You're חייב for a כזית. You eat a little bit, it's מותר. Another little bit, it's מותר. Then you finally when you eat the last bite which makes it into a kezayit, now it's asur. Which part is asur? The last bite is asur? The whole thing is asur. How does what I ate now work on before? Before when I ate it, it was mutar. Now that I'm eating the last bite, now what I ate 2 minutes ago became treif? How could you have ever such a thing? How does it work backwards? How does it work for before? I ate something be'emet that's one of the סברות of Rabbi Yochanan why he says חצי שיעור אסור מן התורה. Because if it's mutar, some even use that lashon, Ragatshover's pshat, but there are some use, I think the Aruch LaNer used as a לשון, אין היתר מצטרף לאיסור. If it's heter, how does it become issur? How does it become eventually asur? You ate, let's say you ate חצי שיעור, and it's definitely according to him mid'oraita you ate a דבר המותר. And you ate another piece of דבר המותר, and you ate that. Now finally when you ate the last piece, everything works. So it's al derech to give you a mashal, they used to say like a mashal a kid a elementary mashal, well it's a joke, but it's a true mashal. There was once a kid that was very hungry. Went to the store and bought a bagel, and he ate it, and he was still hungry. So he went and bought a second bagel, and he was still hungry. He went and bought a third bagel, now he felt full. Says to himself, \"Stupid, I wasted money. I could have bought the third bagel lechatchilah.\" Does that make any sense? Why not? If the third bagel made him full, so now he could eat the first the third bagel. It's not the third bagel made him full, it's all the bagels made it altogether. But when did it work? When did he feel that first bagel should give him some part of the fullness? When he ate the third bagel. So you have here something like this, that what's the pshat using the Ragatshover's style of words? That the whole thing, when you have a shiur, it makes the whole thing in one nekudah. Mimela that nekudah is asur. This is another another example of a minyan. You have 8 people. It's not the pshat you have a shtikel minyan, a האלב מנין. There is no half a minyan, there's no minyan. You have 9 people, nothing. You have 10 people, so the fact that you have 10 Yidden, 10 neshamot together, together make up the Shechinah. Before it didn't make the Shechinah. How all of a sudden it make the Shechinah? So it's the 10th person that makes the Shechinah? So if the if the 10th person comes in, all the 9 leave, Shechinah is there? Ela mai, it works for before. So al derech zeh also, you have the day of Purim, and what you do late, what you do let's say 5:00 in the afternoon works works for the whole מעת לעת of Purim, that the whole מעת לעת is a ימי משתה ושמחה. But getting back to what the Rebbe is trying to bring out is, lichorah, it doesn't fit to what he said in the פנים. In the פנים he said that עד דלא ידע is not a whole day. But there, the Rebbe says that it is a whole day. So the Rebbe says, aval kamuvan, it's not a קשיא, העשיה דהמשתה וכו׳ בפועל אי אפשר להיות במשך כל היום. B'gashmiyus iz pashut b'foal to drink mashkeh, to eat, have the party, you can't do it the whole day. You have to hear the Megillah, you can't be drunk while you hear the Megillah. So in halachah, in inyan, it gets נמשך, but not בפועל. ואדרבה, מוכרח שתהיה לאחר קיום שאר מצוות היום. You must have the seudah and עד דלא ידע after you did the other mitzvot. הרי דשאר מצוות של ידע, because they need a מצב of ידע, כי בפנים, like it says in the פנים.

So it comes out like this: that as great as Purim is, the simchah of Purim is connected to mitzvot. So, any simchah that we draw from Purim for the whole year is what kind of simchah? That in the הרגש of a person, it's a simchah in doing a mitzvah, in doing a minhag, you're doing something that the Eibershter, while we're doing it. מה שאין כן פורים קטן, האט נישט קיין מצוה מיוחדת ביום זה. They don't have mitzvot, they don't have a special mitzvah on פורים קטן, there's no special mitzvah. די זאך מיט וועלכע דער טאג ווערט אויסגעטיילט פון אנדערע טעג איז מיט דער שמחה שבו. With what way is it different? Only in the fact that it's simcha. קומט אויס אז in the simcha of Purim Katan is נישט אריינגעמישט. In the simcha of Purim Katan, you don't have mixed in, and the word אריינגעמישט, mixed in, is here in quotations. It means in a in It's it's not בגשמיות אריינגעמישט. That means in inyan. In אנדערע ענינים, nothing mixed in mehubar im avodat Hashem. It's a שמחה בטהרה, it's a simcha for its own sake of simcha. But I want to make clear here, when you say simcha for its own sake of simcha, doesn't mean הוללות. Know what הוללות is? A person will say, \"Okay, if there's a inyan in simcha for its own sake, then just like that, you go and you start dancing, מאכסט זיך משוגע, you could you could be besimcha and\" That's not called שמחה בטהרה. That's called הוללות, ליצנות, that's משוגעת. That's not normal. That's crazy. היי, the Rebbe says here simcha not פארבונדן מיט a mitzvah, but it's a simcha as a result of avodat Hashem. If you dance besimcha, why? Lemashal, I'll give you an example. If a person dances besimcha and the reason he's so happy is because he's a איד. And you start thinking about it, look who I am, אשרינו מה טוב חלקנו, I'm a איד, and you dance. That could be שמחה בטהרה. It's not because I'm doing Not because of a simcha of a certain avodah, of a כללות'דיקע ענין. I'm happy to be able to connect to the אייבערשטער, I'm happy I'm a chasid. That hergesh is שמחה בטהרה. סתם שפרינגען און טאנצן, דאס ווי a ציג. That's like a goat, you know, they say a ציג שפרינגט און טאנצט, מאכט זיך משוגע. That's That's a Because such things you have להבדיל להבדיל in other places also, where you have people also מאכן זיך משוגע and dancing. And you know, all you go around all these clubs, you'll find plenty people dancing, and dancing they dance better than you guys, I could tell you that. They really could dance. That's true. No, that I could tell you, they could Not that I saw it, but I could imagine. They could dance. That's not That's not called שמחה בטהרה, that's משוגעת and that's הוללות and ליצנות and משוגעת. The real dancing is if it has a ענין רוחני. Now there are two inyanim in There is a ענין רוחני during the simcha, during the mitzvah, you do a מצוה בשמחה, that's a ענין רוחני. But then the ענין רוחני that the Rebbe is talking about here is a ענין רוחני in a כללות'דיקע not in the עבודה פרטית. But it has to be this also.

Which is connected to another nekudah, which is inyan of drinking mashke, it's the same idea. Drinking mashke is a drunk, no question about it. Drinking mashke is a דבר מאוס, it's disgusting. Frierdiker Rebbe says and the רבי חזר'ט it many times, it's disgusting. It's It's the lowest thing you could do. The Rambam says that the worst עבירות comes from drinking mashke. Mashke is the worst thing. If you drink mashke for the sake of עבודת השם, so then you have your הגבלות that the Rebbe made, that's something else. That the Rebbe made that up to 40 you can't drink more than a רביעית, and four times, that's for sure. And anybody does it goes against the Rebbe. Making קידוש על משקה is בכלל a משוגעת. אמאל, אמאל, משפיעים, it comes out, אמאל, אמאל, שבת afternoon, you have it, so they could, but סתם for a bachur to make קידוש על משקה is glatt a meshugas. It has no place and it's 100% wrong, and you can't do that. It's not It's just being a drunk. And being a drunk is from the worst things. You can't do that, you can't You can't just drink mashke. If you drink mashke for the sake of being נתעלה, for a sake of avodat Hashem, so then you have to do it according to the הגבלות of Torah. And to us, הגבלות of Torah is the הגבלות of the Rebbe, is Torah. So with הגבלות But that's already another But there is a a inyan in doing it. There is a inyan by Chassidim always in drinking mashke. What's the inyan? Because this helps you in a seder, all kinds of inyanim, if it's done for the right reason. And even then, You gotta follow what the Rebbe says. If you want to, and I can give you a פשוטע חשבון, if you want to drink mashke to get further in avodat Hashem of what the Rebbe wants, how could you think, how could anybody have a hava amina of getting higher in avodat Hashem, getting closer to the Rebbe, by doing against what the Rebbe wants? There is such thing? That's pashut an oxymoron, that's a סתירה מיניה וביה. I'm going to get close, I want to do you a favor, I want to get close to you. You know how I'm going to get close to you? By giving you a patch in your face. Imagine a person wants to become friendly with somebody and he walk over, \"You know I want to be your friend, who?\" That's how you become his friend. That's exactly what's happening. That's exactly what happens. You drink mashke in order to get closer to what the Rebbe wants by doing exactly against what the Rebbe wants. This is the only thing which I ever heard the Rebbe use the term that it's נוגע to the קלאמקע. The קלאמקע was an expression by Chassidim always when you without doing even what the Rebbe wants, but getting close to the Rebbe, holding on to the door handle of the Rebbe's room was a expression. So the Rebbe said drinking mashke more than he says is against having a shaychus to him. So how could someone do it? But I'm saying, but the nekudah of why to drink has a Chassidim always did it in certain ways according to the הגבלות of the Rebbe. Making kiddush on mashke, the Rebbe said not. The Rebbe, besides the גזירה of תשכ\"ג, in the letters from the Rebbe from earlier years where the Rebbe, there's a letter where the Rebbe writes to somebody, \"נבהלתי לשמוע שמקדשין על היי\"ש. I'm amazed, or not amazed, shocked to hear that you make kiddush on משקה, והעיקר שמקדשין את היי\"ש.\" It's a play on words. You make kiddush, which means holiness, kiddush is holy, on mashke, and the main problem is you make the mashke holy. Mashke is not holy. Mashke, the Rebbe used many times, a דבר המאוס. So bifrat that's even by kiddush on Shabbos, other times. Cuz there is a lashon, a Gemara in Yerushalmi, it says about somebody who learned חכמות חיצוניות, learned other חכמות besides Torah. So they asked him, \"When did you do that? How could you waste time from learning?\" So he said, \"I did it בין השמשות, בשעה שאינו לא יום ולא לילה.\" Bein hashmashos is when it's between days, no day and night, then I could chap arayn. So if you want to כאפ אריין בין השמשות to drink משקה בשעה שאינו לא יום ולא לילה, that that's a meshugas, that has no that has no meaning. And if any meaning it If it does have a meaning, then it's pretty bad. Then it's even worse. Then you're a real drunk. If you do it with a kavanah, then you're a real real drunk. I once saw a I once, a bochur, farbrengen, said l'chaim, took a glass of mashke and drink it up. I expected, even though it's wrong, but I expected this bochur should right away get mesudar and start, you know, getting He said l'chaim, drank up the glass of mashke, 2 minutes later he got up and went to sleep. This is an expression of a drunk. This is a shikor or meshugener. I mean, this is no makes no sense, cuz what's the purpose in it? Getting back to here, same thing with simcha. שמחה בטהרתה, the Rebbe says here, is connected to avodas Hashem. The chidush of the sicha is it's not simcha during the avodah that you do a מצוה בשמחה, but it's a simcha as a result of the avodah. And that's the reason, two things, why it comes at the end of Shulchan Aruch Orach Chaim, not at the beginning, because it's not what you have to do בשעת עבודה. Cuz the kashya of the sicha was if he's telling you you have to do עבודה בשמחה, it should said in the beginning, cuz he's talking about the end. And it also explains why it comes from Purim Katan, because Purim Katan, then it's simcha without any mitzvot. So it's pure simcha, connection to the Oibershter. Like I said, simcha because you're a Yid. Someone would dance like you're a Yid. Say the Bardichever, once the Bardichever came to shul and he used to say, like the Poylishe do, they say all the brachot by the amud. He got up and he said all the brachot, he skipped one bracha. \"שלא עשני גוי,\" he didn't say. So they asked him, \"Why didn't you say it?\" So he said, \"The moment I woke up and I got out of bed and I realized I'm a Yid, I got so happy, I couldn't hold myself back and I thanked the Oibershter, 'ברוך אתה שלא עשני גוי'.\" So later on when I came to make the brachot, I couldn't do it again, I can't make the bracha twice. So that, could understand. You know, you make a bracha you're so happy you're so happy that you're a Yid. I think I told you when it came to to Nittel, told you at the farbrengen, I remember תשכ\"ד, that that year Nittel was Chanukah. The Rebbe said to farbreng every night of Chanukah that year. One night was Nittel, so they didn't know if they should farbreng or not. Rav Nisan was Rav Nisan Nemnaov was in New York then. Anyway, they asked the Rebbe and the Rebbe said, \"Yes, should farbreng Nittel also, but speak in ענינים that you're allowed to speak. So Reb Nisan was farbreng, I remember upstairs in 770, the second חדר שני, it was packed, and Reb Nisan was sitting farbrengen for hours and hours. But the Rebbe said you should only talk in ענינים you could talk on Nittel, so what did he talk about? So I remember what he spoke about. So he started like this, that he was I think in Kremenchuk, and there the yeshiva was עפעס in a shul or not, you know, and one night the guys got נתעורר, the bachurim that were there, \"Let's farbreng.\" Okay, so they brought a bottle of mashke, they sat down to farbreng. What there to talk about? So when you farbreng י״ט Kislev, you know what to talk about. Kislev has a theme. Whatever יומי דפגרא. מיטל א מיטוואך, it was סתם a day. So one guy started talking and he started saying, \"הבדילנו מן התועים. Baruch Hashem the Eibershter separated us from those that are lost.\" Now it has many דרגות. You have the fact that there are goyim of the וועלט, and Baruch Hashem we're Yidden, and also Baruch Hashem we're chasidim, and that was the whole thing, thanking השם, הבדילנו מן התועים. And that was the theme of the whole night. That's what he was talking about during that night of Nittel. Then he tells a story that he was sitting the whole night farbrenging till it got light in the morning. Got light, the baalei batim were already coming to shul to daven, and they see bochurim sitting, the bochurim that learned there, sitting with a bottle of mashke farbrenged. They were used to יומי דפגרא, especially that the bochurim farbreng, but so they came over to the bochurim, \"What's going on? What are you farbrengen-ing today?\" So the bochurim looked at them, and they were already after the whole night of \"What's your question, you don't know? הבדילנו מן התועים! It's דאך פשוט, הבדילנו מן התועים!\" So הבדילנו מן התועים is a reason to farbrengen, reason to dance. So that's the sevara, that's called שמחה בטהרתה, as the Rebbe says. And that we get from Purim Katan more even than from Purim. Chazara on girsa of Shulchan Aruch, the test in an hour and 15 minutes.