Okay, I guess we could start. Not to wait for every single person. Oh, no. Come in, you guys are all welcome. Okay, we're holding here page 215, סעיף ז. בעצם the whole ענין of what the רבי is trying to bring out is already finished. He explained why אורח חיים, שולחן ערוך אורח חיים finishes off with וטוב לב משתה תמיד, and it has to do with the ענין of פורים קטן, because this is not the שמחה that is רמב״ם... that the רמ״א is talking about that you have to have while you're serving השם, but it's what comes after you serve השם, and that's why it's after the whole אורח חיים. And where do you get this שמחה? Which day of the year is the one that gives you this שמחה? That is not סוכות, not even פורים, but פורים קטן. Because סוכות is way way high higher than the שמחה of everyday. Even פורים is higher than the שמחה of everyday because פורים is a special day with special מצות. פורים קטן has no special מצות, nothing special in the day, and nevertheless there is שמחה, so that שמחה is נמשך to all days of the year. What we still don't have answered is: what happens in a year where there is no פורים קטן? Because that was one of the questions. דערווייל we don't have an answer to that. If the המשכה is from פורים קטן, what happens of that year? Okay, but דערווייל let's go further here in the שיחה. על פי זה יש לבאר דבסיום לשון הרמ״א וטוב לב משתה תמיד. Based on what we said, the רבי says, I will explain the deeper meaning in the last words of the רמ״א, which is quoting the פסוק וטוב לב משתה תמיד, that good, a good heart always parties, or it's good for the heart always to party, but it means you should always be בשמחה. What is the problem with this when we... בכלל we have a כלל: you don't explain something unless it needs explanation. If it's not broken, don't fix it. The רבי is going to explain פשט in the לשון of the רמ״א. Obviously, there is something that needs to be explained. So the רבי continues, ובהקדים. So, he's first, let me bring in: הנה בסיום לשון הרמ״א, on these last words of the רמ״א, מכל מקום ירבה קצת בסעודה וכולי. Again, let's refresh our mind what the רמ״א said. The רמ״א said that there are some that hold that פורים קטן and שושן פורים קטן you have to have a סעודה. Then he says, some say you don't. And that's how the מנהג is, עיקר הדין that you don't really have to. Then the רמ״א adds, מכל מקום, still, ירבה קצת בסעודה. You should still add a little bit בסעודה, לצאת ידי המחמירים, the רמ״א says, to be יוצא the מחמירים, and then he finishes off וטוב לב משתה תמיד. שטעלט זיך דער ט״ז. So, on these words, the last words of the רמ״א, comes the ט״ז, and the ט״ז says like this: בהגהה... און ברענגט... שטעלט זיך דער ט״ז און ברענגט, he says like this: בהגהה, it says in הגהה that תשב״ץ, סימן קע״ח, כתב, the תשב״ץ writes in סימן קע״ח: דיש להרבות, that you should be מרבה. See, the לשון of the רמ״א is ירבה קצת בסעודה. Even though the מנהג is that we don't have to פורים קטן to have an extra סעודה, still כדאי to make a little bit more. So the ט״ז brings from the תשב״ץ that יש להרבות, and the רבי, you see, stresses, underlines the word להרבות. You should do a lot. Not just a little bit, but you should be מרבה in a סעודה a lot. Then he continues: ורבינו יחיאל מפאריז רגיל להרבות. רבינו יחיאל from פאריז, his custom was to add a lot in the סעודה, ולהזמין בני אדם, and to invite people, even guests, make a real party and invite guests, פורים קטן. כמשמעות לשון המשנה, as it seems from the simple פשט of the משנה. The משנה says like this, there's a משנה במגילה: אין בין אדר וכולי. Doesn't quote the whole משנה, but the משנה says like this: אין בין אדר ראשון לאדר שני אלא, who remembers? מקרא מגילה, משלוח מנות ומתנות לאביונים בלבד. There is no difference between אדר ראשון and אדר שני only that אדר שני you hear the מגילה, because that's פורים and not אדר ראשון, שלח מנות, and מתנות לאביונים. You do on אדר שני on פורים, not on פורים קטן. So what comes out from there? What about making a סעודה? Since the משנה did not mention that, the משנה did not say that in אדר that another difference between אדר ראשון and אדר שני that אדר שני you make a party, because there is a חיוב סעודה on פורים, אדר שני, and you don't do it in אדר ראשון. So if the משנה didn't mention that as being one of the differences between אדר ראשון and אדר שני, is משמע that there is no difference, and therefore, you have to make a סעודה in אדר ראשון. So רב יחיאל מפאריז used to make a regular סעודה on פורים קטן and invite people. So the רמ״א the ט״ז adds, ושפיר מסיים הרמ״א כאן, so therefore, he the רמ״א is right by finishing off with the words, טוב לב משתה תמיד. Which in other words, he says, when the רמ״א says really, טוב לב משתה תמיד fits because there are others, he says, who say you have to have a regular סעודה.

Just before we go further, let's stop for a second, and who what is רב יחיאל מפאריז known for, famous for? Because he quotes here רב יחיאל מפאריז. By the way, who was רב יחיאל מפאריז? Well, his name was, I'm not asking you because his name was רב יחיאל, that was his name. Which city did he come from? From Paris. That's, ווייטער, good, רב יחיאל מפאריז. What's he famous for? Being from Paris. Okay, that's an interesting observation. Actually, I also come from Paris, so. I was born in Paris, so. So I also come from Paris, so רב יחיאל מפאריז. Yeah, exactly. Look, they named him that for a reason. It's got to be pretty No, probably, I don't know, I'm saying this as a guess, they named him like this because there was another רב יחיאל. Exactly. So probably another רב יחיאל. To make a difference, רב יחיאל from Paris and this A lot of, they used to call people like that by their city: רב הלל פאריטשער. You think his last name was פאריטשער? He came from פאריטש. He's a רב in the city of He didn't come from, he's a רב in the city of פאריטש. Epstein. Was his name Epstein, or רב אייזיק האמלער's name was Epstein? I think רב אייזיק האמלער was Epstein, yeah. So what was איי רב הלל's last name? I forgot. I don't know if people even know. I'm סתם, maybe people do know. Anyway, what was רב יחיאל מפאריז famous for? Most people בכלל don't even know. If anybody does know what רב יחיאל מפאריז was famous for, must be a ליובאוויטשער. No. A what? I said a ליובאוויטשער, מה שייך סוכה? Because there is an ענין that he held, which nobody even knows, I mean, it's printed, it's written, the the חתם סופר talks about it, but the רבי made a big fuss over it and for quite a few years, his opinion was by the רבי something that the רבי made a whole revolution in a certain הלכה and the whole world was fuff! And the רבי did that and it's all based on רב יחיאל מפאריז. I'll give you a hint, maybe someone will know: It's about ערב פסח. The קרבן פסח, what did he say? רב יחיאל מפאריז holds that nowadays we have to bring the קרבן פסח, even though we don't have a בית המקדש, we have to bring the קרבן פסח. איי, we're all טמא? What's the answer? נו? טומאה הותרה בציבור or טומאה דחויה בציבור. When it comes to a קרבן ציבור, טומאה doesn't matter. If there is no, let's say you have to bring the קרבן תמיד every day and there are no כהנים who are טהור. Something happened, they all became טמא. There was a big לויה that the נשיא passed away and all the people went to the לויה, and they all became טמא, or whatever, I'm just giving an example. So you're allowed to bring the קרבן בטומאה. Anything that's a קרבן ציבור. That's where the famous קושיא about חנוכה comes in. Why did they need a נס for חנוכה that the the one that enough oil for one day should last for eight days? And why couldn't they light the rest of the oil? Because they were טמא, all the oil was טמא except one jar, but טומאה הותרה בציבור, the פני יהושע's קושיא, that טומאה הותרה בציבור. So here, the רב יחיאל מפאריז held that you have to bring the קרבן פסח. Not only did he hold that you have to bring the קרבן פסח nowadays, he actually traveled from Paris, and he traveled to ירושלים in order to bring the קרבן פסח. פסח on ערב פסח. He didn't לפועל, because the Arabs didn't let him. But he himself, against all the שיטות of all the other ראשונים, he was actually one of the בעלי התוספות. He was from the בעלי התוספות. בכלל the בעלי התוספות lived or in Germany or in France. So he lived Paris, was a בעל התוספות, no one agreed with him, he himself held that way, and he went to Paris he went to from Paris to ירושלים to could bring the קרבן פסח. So according to him, you have to bring the קרבן פסח. Let me just finish off what happened with what what the רבי came out with. If you have to bring the קרבן פסח and you don't, what happen what's the punishment? כרת. It's the only it's one the only two מצות עשה, two positive מצוות that if you don't keep it, you get כרת. Like this, כרת is only if you're עובר on a מצות לא תעשה. There's no such thing as not doing a מצוה that you have to do, you get כרת. If a person doesn't put on תפילין, you don't even get it's no לאו, you're עובר on an עשה, there is no מלקות. מלקות is for a לאו. כרת is for a לאו. There are two מצות עשה you get כרת: one is מילה, and the other one is קרבן פסח. According to רבי יחיאל מפאריז, if you don't bring the קרבן פסח, you're חייב כרת. That's because he holds that way, if you're able to.

So, when the after the Six-Day War, Six-Day War was in the year תשכ״ז, right before שבועות. A year later, תשכ״ח, אחרון של פסח, the רבי spoke about it, and the רבי said, there's a new situation now by אידן. Till now, the fact that we didn't bring the קרבן פסח, even according the שיטה of רבי יחיאל מפאריז, was because we couldn't! It belonged to the Arabs. I mean there's no way we could אידן could bring קרבן פסח. So therefore there's no שאלות. Now that the אידן got the כותל המערבי, now that the מקום המקדש, מקום המזבח belongs to אידן, so theoretically, we are able now to bring the קרבן פסח. If we're able to bring the קרבן פסח, according to רבי יחיאל מפאריז, you have to bring, and if not you're חייב כרת. But we can't bring the קרבן פסח, even if we even if the government would let us bring the קרבן פסח. We can't, why? No, רבי יחיאל מפאריז says you don't need a בית המקדש. Why can't we? But רבי יחיאל מפאריז says doesn't matter. Why? Yeah, even when we let's say after the Six-Day War we got the כותל, the government say, \"Go ahead, do what you want!\" Would we bring the קרבן פסח or not? Why not? רבי יחיאל מפאריז says all these problems don't apply. Because we don't פסקן like רבי יחיאל מפאריז! We don't פסקן like him, so we're not bringing the קרבן פסח. But according to him, we are doing an עבירה! How can we be יוצא his דעה also, even though we don't פסקן like him? How could we be No, that's a רוחניות'דיקע ענין. But how could we be יוצא his דעה not his דעה יוצא to do the קרבן פסח we can't, we can't yet do and not do at the same time. But not to be עובר an עבירה according even according to him by not bringing the קרבן פסח? Who which person doesn't have to bring the קרבן פסח? A what? An Arab? We're אידן, not Arabs! It's not always good give a You're saying Well, he says we don't care for טמא. Not he says. According to his שיטה, since טומאה הותרה בציבור. Nu, there's one more who דרך רחוקה! We're far! If we're far from ירושלים, then you can't bring. One second. So the רבי said, everybody should leave ירושלים on ערב פסח. ערב פסח, from חצות, from when the time of the קרבן פסח starts, be at least 15 מיל away from the בית המקדש, from the מקום המקדש, cuz that's the דין of דרך רחוקה. The רמב״ם פסקנ'ס if you're 15 מיל away, you are called a דרך רחוקה, and you can't bring the קרבן פסח. So the רבי said, but this was already אחרון של פסח. This was already after after פסח started. So the רבי was מחדש a deeper חידוש! Not a deeper חידוש, a further step. The world couldn't take this. This is ממש the רבי made a פסק, a new געדאנק! The רבי said, if you didn't bring the קרבן פסח on ערב פסח, what is normally the דין? You have to bring פסח שני! So the רבי said that everybody should leave ירושלים on פסח שני, because according to רבי יחיאל מפאריז, you have to bring the קרבן פסח, according to him if you were a דרך רחוקה you didn't bring in פסח ראשון, you have to bring it פסח שני, so you have to go away from ירושלים on פסח שני! So this made a whole thing that all the ליובאוויטשערס I don't know how many else, how many people else listened, all the ליובאוויטשערס who lived in ירושלים, left ירושלים on פסח שני. They left, they went to כפר חב\"ד, they went to other places. They left fifteen מיל away. Came next year, ערב פסח, they had to leave. Now to leave ערב פסח is much harder. People live in ירושלים, that's your house. Where's going to be your סדר? Where, what are you going to do? You have a family, you have a house where you make פסח'דיק and the רבי said they have to leave. But the ליובאוויטשערס left. So the ליובאוויטשערס left ערב פסח, because the רבי said according The רבי brings an הוראה, why are we so מחמיר here? Because since we're dealing with such a חומר'דיקע דין which is an איסור כרת, and usually when it comes to something that's so strict, a איסור כרת, we try to be מחמיר according to all the דעות, even דעות that we don't פסקן. למשל, by a מקוה, when we make a מקוה, we try to make the מקוה according to all דעות. Why? Everything we do according to all דעות? Because איסור כרת. Because if the מקוה according to one דעה is פסול, according to that דעה, the woman that went to the מקוה is not טהור and it's a איסור כרת. So when it comes to איסור כרת, we're מחמיר to everything. So the רבי said, this is a איסור כרת. And the רבי had to come out with a חידוש נפלא in הלכה, פשוט, a חידוש נפלא, that the רבי said that if we all didn't bring פסח ראשון, those who were there and אידן didn't bring פסח ראשון, have to bring פסח שני. It seems to be against the גמרא. The גמרא says clearly, יחיד נדחה לפסח שני ואין ציבור נדחה לפסח שני. If a יחיד, individual did not bring the קרבן פסח in פסח ראשון, has to go to פסח שני. The ציבור, if the whole community, no one brought the קרבן פסח, there is no דין of פסח שני. So the רבי said, \"So what am I saying? That now that we have to leave פסח שני, because we didn't bring פסח ראשון, so ממילא now we're נדחה to פסח שני.\" So so no, so we don't there's no דין. And the רבי himself when he spoke about in אחרון של פסח, פשוט in לומדות, he came out with a whole חידוש, ממש this is how far-stretched the רבי went to to avoid the חשש איסור כרת, a חשש, he came up with a חידוש. He brought a ירושלמי. In ירושלמי it says, what happens if the בית המקדש is built between פסח ראשון and פסח שני? Do you have to bring the קרבן פסח? The לשון in ירושלמי is ניתנו לישראל the בית המקדש. Do you have to bring the פסח שני? And this is a case where nobody brought פסח ראשון. The ירושלמי says, you have to bring פסח שני. So clearly that the ירושלמי holds that even though the ציבור did not bring פסח ראשון, the whole ציבור, the ציבור is נדחה to פסח שני. So first of all, according to ירושלמי, you we will have to we have to bring פסח שני according to רבינו יחיאל מפאריז, even though no one brought פסח ראשון. But then he went on further. He wanted to show that the בבלי doesn't argue. The בבלי doesn't argue, why the בבלי says that ציבור doesn't go to פסח שני. A ציבור doesn't go to פסח שני the the גמרא means only if the reason they didn't bring פסח ראשון is because of טומאה. But if they didn't bring the פסח ראשון because of other reasons, like we didn't bring, not because of טומאה, because of טומאה we would have brought according to רבינו יחיאל מפאריז, so then even the בבלי holds. So the bottom line, the רבי held that you have to bring according to רבינו יחיאל מפאריז, you have to bring פסח שני. So according to רבינו יחיאל מפאריז, you should stay away from ירושלים on on פסח שני also. So it made a whole תורמוס, פסח ראשון to go away and פסח שני to go away, and it made And the וועלט it was so The רבי, מ'האט נישט a big חידוש, he sent this whole שיחה, the רבי had was מגיה the שיחה, and the רבי asked The רבי after the פֿאַרברענגען, said that this שיחה should be prepared in in in ready for the רבי to be מגיה. The רבי was מגיה, and certain things he changed, and this was a Then the רבי sent this שיחה to רב זעווין, in ארץ ישראל, to ask his opinion. רב זעווין, he's the one that is the author of אנציקלופדיה תלמודית, or has other ספרים. He was a big תלמיד חכם. He was a real חסיד of the רבי, even though he's much older than the רבי, he was a real חסיד of the רבי. And the רבי, different things, by קביעת תאריך the רבי sent to him to hear his opinion. The רבי wanted to hear his opinion. He answered the רבי a whole list of questions, קושיות. רבי answered his קושיות, it's all printed in ליקוטי שיחות, beside the שיחה, beside the the answers of the שאלות on the שאלות, and that's how it went out for ran for a few years. Till it came year תשל\"ה. So how many years is that? From תשכ\"ח to ל\"ה, seven years. תשל\"ה, the רבי was not מגיה a שיחה every week. ליקוטי שיחות, every week came out a ליקוט and then the formed ספרים, so the רבי different years, so תשל״ב and ל״ג, ל״ד he was מגיה, ל״ה not, ל״ו he started and he went on the whole time. So ל״ה there was not. So what did they do ל״ה? They used to send out every week the שיחה that the רבי was מגיה that week, thousands, tens of thousands of copies to different people. That year that the רבי wasn't מגיה, they would take every week an old שיחה and put it into a pamphlet and send it out. So that, and they would give it in to the רבי, that שיחה. That פרשת בהעלותך תשל״ה, the שיחה they decided to send out, which was never sent out yet, was this שיחה, the whole הגהה, מוגה'דיקע שיחה of the רבי, that you have to go away from ירושלים on פסח, on ערב פסח and on פסח שני. They gave it in to the רבי. The רבי gave this שיחה out back to print, he agreed, but then the רבי wrote a הקדמה to the שיחה then. He made it, he wrote it as if it's a letter as an answer to somebody. People think it's an answer to some question, but the רבי writes that in the שיחה that I spoke seven years ago, and I said people have to leave ירושלים on ערב פסח and פסח שני, now you don't have to do it anymore. What changed? And the רבי writes: Now it became a מצב unfortunately that it's impossible in theory, even if we'd wanted to bring the קרבן פסח. We'd never plan to bring the קרבן פסח anyway because we פסק'ן that you shouldn't, but at least in the beginning after the Six-Day War, Israel, the the אידן had a hand over the מקום המקדש. Now, based on all the politics and based on all the fact that they're ready to give back territory and all the things, the מצב is not that you can't. In other words, in פשוט'ע שפראך, if a איד would want to come and bring the קרבן פסח, know what would happen? There would be a revolution of the Arabs. It would be ממש, it would be a war. You can't. Now it's impossible, not because of הלכה. Now it's impossible to bring the קרבן פסח. So now the moment it's impossible, we're back to the same מצב as it was before the Six-Day War. Why was there no שאלה before the Six-Day War? Because we never were able to, so there's no, you don't have to leave if you're not able to. If a gun, a guy standing with a gun says, \"I'm not letting you bring the קרבן פסח,\" you have to leave ירושלים? You can't bring it anyway! So the רבי wrote, so since then it stopped. So many people don't even remember, most guys don't even know such a the whole history behind this. I'm just telling you, since we mention רבי יחיאל מפאריז, you should keep this in mind. This is ליובאוויטשער history. It's a ליובאוויטשער thing that that's why I said who knows רבי יחיאל מפאריז? Who heard of רבי יחיאל מפאריז? He's mentioned in תוספות a few times, but how many people know? But by by ליובאוויטש, because the רבי made a whole thing, it's all based on רבי יחיאל מפאריז's שיטה of bringing the קרבן פסח. Yeah. What's the reason that you say you don't have to bring it? It comes under the deals, reason for bringing קרבנות ציבור? Because there are so many other חסרונות. We don't know the where the מקום המזבח is, because the אמת is the דין is the רמב״ם פסק'נס and that's הלכה: מקריבין קרבנות אף על פי שאין שם בית. You don't need a בית המקדש. You know the truth? When they build the second בית המקדש, as soon as they got back to ירושלים, before they build the בית המקדש, they started bringing קרבנות already. The בית המקדש was in the middle of construction! They brought קרבנות, because the דין is you could bring קרבנות without the, but you have to know the מקום המזבח. You have to know who's a real כהן. You can't just take a guy סתם אזוי. So many other things that למעשה no one holds that you could bring, and therefore we don't bring, but nowadays it's no problem anyway because it's impossible to bring.

Anyway, we got to go back here. I don't know if this has any connection to רבי יחיאל מפאריז with פורים, but רבי יחיאל מפאריז פסק'נס, we the ט״ז brings that רבי יחיאל מפאריז the תשב״ץ says you should be מרבה בסעודה on on on פורים קטן. רבי יחיאל מפאריז actually made a regular סעודה, invited guests like on פורים, and it's משמע like that from the משנה, because the משנה just says that what we don't do on פורים קטן is not מגילה and not משלוח מנות, מתנות לאביונים, that's all. It's משמע a סעודה we do. And then the ט״ז finishes off, so the the רמ״א is right, when the רמ״א finished off with the words: טוב לב משתה תמיד. So let's just learn: דערפון איז פארשטאנדיק אז דער ט״ז לערנט, so the רבי says it comes out from here, how does the ט״ז learn? אז מיט דעם וואס דער רמ״א איז מסיים וטוב לב משתה תמיד, מיינט ער צו באווארענען און אנדייטן אז סוף סוף איז נישט גענוג די ירבה קצת בסעודה. Let's go again through the רמ״א. The רמ״א says, again, that some say you have to have a lot, a big סעודה on on פורים קטן. Some say not, וכן נוהגין, that what? That not. Then he says, מכל מקום ירבה קצת, you should still be a little bit, and then he adds טוב לב משתה תמיד. So the ט״ז learns that when the רמ״א adds טוב לב משתה תמיד, he's saying when I just said you should add a little bit, it's not so, you should add more! That's what the ט״ז says, because the ט״ז says that since that רבי יחיאל מפאריז they all held that you have to have a lot, so the רמ״א is right when he finishes off וטוב לב משתה תמיד. The ט״ז, he wants to show it's not enough ירבה קצת בסעודה, וואס ער זאגט פריער to should add a little bit, נאר מען דארף מרבה זיין בסעודה ושמחה, you have to add a lot מעין ווי אין אדר שני, like in אדר שני, because אין בין אדר, there is no difference, and the סעודה there is no difference. So the ט״ז learns in the רמ״א that the רמ״א meant to change, not change his mind, but add: first he says ירבה קצת, and then he says וטוב לב משתה תמיד, you have to add more. So let's just learn the קשיא. Before, בצריך ביאור דער רבי asks: פארוואס זאגט ער נישט... וואס זאגט עס נישט דער רמ״א בפירוש? If the רמ״א means to say that really it's not enough to מרבה קצת a little bit, you have to add a lot, should have said very clearly אז ער זאל מרבה זיין בשמחה. Why doesn't he say it clearer, נאר ער איז דאס מרמז מיט'ן לשון וטוב לב משתה תמיד? And he just מרמז it with the לשון of וטוב לב משתה תמיד show that really you should have more? Why didn't he If that's what he means according to the ט״ז, why doesn't he say it? I just want to mention that this whole thing with the ערב פסח, with the רבי יחיאל מפאריז, is also going to be in the test.