What's that? Same thing, just had all the pieces. Look like a pilot. So the question that we're left with, the מגן אברהם explains, last thing that we learned, the מגן אברהם explains פשט in the רמ״א. The רמ״א says some people say that בפורים קטן you have to be מרבה בסעודה, some people say you don't. The מנהג is we don't. Nevertheless he says it's ok, it's כדאי, it's worth it's right to add a little bit, and then he quotes טוב לב משתה תמיד. So it seems from the מגן אברהם, the way he says, the מגן אברהם writes that the תשב״ץ says that you should be מרבה, and ר׳ יחיאל מפאריז says you should be מרבה, and that's, and ממילא it's right of the רמ״א to write טוב לב משתה תמיד. In other words, the מגן אברהם learns that when the רמ״א added טוב לב משתה תמיד, he meant to say not only should you add a little bit, but you should add more, you should add a lot of a סעודה on פורים קטן. So the רבי's question is, if that's what the רמ״א meant, the way the מגן אברהם learns, why didn't he write it clearly? Should have written, after he says that it's good to do a little bit, and then he should have said, but really you should do more! He didn't do that. He just added the פסוק of טוב לב משתה תמיד, and from that we have to understand it means that you should add more. So the רבי says here, page 216, the third column, third the first column third paragraph: יש לומר, אז דאָס איז על דרך ווי די חילוקים וואָס מ׳געפינט in דרגות חיוב השמחה בכלל. It's similar to the differences that we find בכלל throughout the year when there is a חיוב of שמחה, there are many differences, there are many levels, put it this way: Wherever there's a חיוב of שמחה, there are different levels. The חיוב שמחה במועדים, first you have a חיוב שמחה on יום טוב, a חיוב מן התורה, ושמחת בחגך, it's a חיוב מדאורייתא that when comes יום טוב you must be בשמחה. How are you בשמחה? How are you מקיים שמחה ביום טוב? What do you eat? אין שמחה אלא בבשר, which means meat of קרבנות, שלמי שמחה. The fact that we eat meat on יום טוב is a זכר to the real מצוה of שמחה. Nowadays that we don't have קרבנות, how are we מקיים the מצוה of שמחה on יום טוב? אין שמחה אלא ביין, so you have to drink wine. But that's a מצות עשה מדאורייתא of having שמחת יום טוב, be מקיים the מצוה of שמחה. That's one level. Then you have the שמחה וואָס איז פארבונדן מיט ניסוך המים בחג הסוכות. The שמחה that's connected to the pouring of the water, סוכות, וואָס ניסוך המים's הלכה למשה מסיני, and the whole שמחה of שמחת בית השואבה is because of the drawing of the water for the purpose of pouring the water. Where do we get the whole idea of pouring the water on the מזבח on סוכות? It's not written in the תורה at all. It is הלכה למשה מסיני. The אייבערשטער told משה רבינו in סיני, שאינו מפורש בהדיא בתורה שבכתב. In חומש we don't find it at all. רק דרבנן סמכו אקראי. The חכמים found a רמז in the תורה. Who knows what's the רמז in the תורה for pouring of the water? The רמז in חומש for this ניסוך המים on סוכות? What? What do you mean by משה? What's that got to do with סוכות? No, that's a פסוק actually not in חומש. That's a רמז that when you draw the water you have to do it בשמחה, ושאבתם מים בששון. פיין, וואויל, דאָך in the קרבנות of סוכות, there are many פסוקים every because every day is a different קרבן. So the way that says, sometimes it says משפטם, כמשפט, כמשפטיהם. There's differences. So there's a extra מ in one פסוק, a extra י in another פסוק, and an extra מ in another פסוק. מ י מ makes מים. So ממילא they had, it's a רמז to pour water. But that's not a חיוב. The חיוב doesn't come from this פסוק, the חיוב comes from הלכה למשה מסיני. So here we have levels. We have the first level of שמחה is clearly in the תורה, ושמחת בחגך. It's clearly in the תורה three times written the מצוה of שמחה by סוכות, one time it's written by שבועות, and by פסח it doesn't even say once, but we learn it out from a גזירה שוה. So לפועל we have the שמחה of a חיוב מדאורייתא from the תורה, then we have the next level of שמחה, which seems to be a lower level. It's a שמחה in connection to a מצוה which is מדאורייתא, but it's not in the תורה, it was הלכה למשה מסיני. פאראן דאס די שמחה'ס בית השואבה, that's the שמחה of drawing the water, און ס'איז דא די שמחה וואס איז פארבונדן מיט הקפות, שמיני עצרת און שמחת תורה. The שמחה of שמחת תורה, וואס איז ניט קיין חיוב מדברי סופרים, it's not even a דין דרבנן, נאר בלויז א מנהג. It's only a מנהג. The whole ענין of הקפות is only a מנהג ישראל. יידן do it. יידן have יידן have a מנהג. So which one is lower in level? Obviously a מנהג. We know that דאורייתא is a דאורייתא, a דרבנן is a דרבנן, it's lower than a דאורייתא, and then you have lower than a דרבנן is a מנהג ישראל. Now, מנהג ישראל is an obligation, מנהג ישראל תורה היא, we have to keep the מנהג, but it's still not in the same level of a דין דאורייתא. So where would you imagine would the שמחה be greater? שמחת יום טוב or שמחת בית השואבה or שמחה of הקפות? Obviously it would seem the שמחה of יום טוב, because that's a דין דאורייתא. זעט מען בפועל אז די שמחה פון שמחת בית השואבה איז א שמחה גדולה יתר, שמחה יתירה לגבי שמחת יום טוב בכלל. שמחת בית השואבה was a greater שמחה than regular יום טוב. און די שמחה פון הקפות איז כמנהג ישראל נאך גרעסער. By הקפות the שמחה is greater. און אין שמחת בית השואבה איז פאראן חילוקים, not only how much you dance, how the שמחה is, we see another thing: in שמחת בית השואבה it says in the גמרא there were differences צווישן יידן in אופן השמחה. Among the יידן how they celebrated, how they did the שמחה was different. לא היו עושין, the משנה says, לא היו עושין כן אלא גדולי, גדולי ישראל. Who did it? The the משנה says, who did it? No, but what is the לשון? תלמידי חכמים and אנשי מעשה. Special people who great תלמידי חכמים and the great activists in מצוות. מה שאין כן כל העם, what did everyone else do when they came to the בית המקדש? באים לראות ולשמוע. They came to look, to watch, and to hear. אבער די שמחה פון הקפות זענען אלע יידן זיך משתתף. שמחה פון הקפות everyone is משתתף, everyone is equal.

We know the famous story with the בארדיטשעווער. The בארדיטשעווער once saw a very simple ייד dancing by הקפות very strongly, so he walked over to him, \"You must be a big תלמיד חכם. If you're so happy with the תורה, you must be a big תלמיד חכם.\" So he said, \"No, I'm not. I don't I I I don't know, I don't know how to learn.\" \"Okay, so you're not a big תלמיד חכם, but you learn גמרא?\" \"No, I don't look in גמרא, no חומש.\" He was nothing, he was a big a very פשוט'ער ייד, he didn't know anything. So he says to him, \"So why are you dancing so hard if if you don't learn תורה, you're not שייכות to learn תורה?\" So he answered him, \"And if a brother gets married, you don't dance? So by a brother's שמחה, you don't dance?\" So the בארדיטשעווער answered him, \"It's a mistake. It's not your brother's שמחה. It's your שמחה, because שמחת תורה we don't dance because of the learning תורה, then it would be a difference how much you learn. It's because of the תורה itself. It's the עצם of תורה that we're that we're celebrating.\" והא ראיה, if the celebration would be for learning, what should be the דין or the מנהג of שמחת תורה? Should learn! Open up a a ספר תורה and learn, open up a גמרא, learn, learn if have a big פלפול, because it's learning. We dance with the ספר תורה that's closed, tied, closed with the cover, and we dance with it. Why? Because we're dancing with the עצם ספר תורה. But לפועל, it's for every ייד. So we see it's a strange thing, that the מצוה derived מדאורייתא of שמחה is not as great as the one that's lower than that, which is only הלכה למשה מסיני, and that's lower also and that's greater, and then you have the מנהג which is even greater than that. What's the reason for it? איז מבואר בזה, so it's explained in the תורה, in סידור, אז היא הנותנת. What we think is a reason for the opposite is the reason for this. What we think is a reason why we should have less שמחה by הקפות, less בית השואבה, שמחת בית השואבה should be less than יום טוב, that itself is the reason for the opposite. Why? וואס טיפער און גרעסער די שמחה, אז The greater the שמחה is, the less obligation there is. די שמחה קומט פון דעם אידן עצמו, the שמחה comes from the איד himself. If you're obligated to do something, you don't do it because it comes out of you. You do it because you were told to do it. That shows that the שמחה is not so עצמיסדיק, it's not so part of you. You're told! You could even say, you know, נעבעך, נעבעך, what shall I do? I was told I have to do it, and I believe in the אייבערשטער, and I believe in the תורה, and the אייבערשטער told me to do it, I gotta do it. So when you're happy, you're not happy because of something that really makes you happy. You're happy because you were told to be happy. The less the חיוב and your שמחה, why are you בשמחה? Because it's more part of you. So if there is no חיוב whatsoever and nevertheless you're בשמחה with the תורה, that shows why are you dancing? You were told to do it? No, I wasn't told, no one told me. So why are you dancing? Because I'm happy! Because I really want to. But if you're told, it doesn't show that. על דרך די מעלה פון דברי סופרים על דברי תורה, just like it says there's a מעלה in דרבנן over דאורייתא, כמאמר חז״ל, דחז״ל say: עריבים עלי דברי סופרים, חביבים עלי דברי סופרים. The אייבערשטער says, \"I love the words of the דרבנן more. They are better for me.\" אין דעם וואס אידן נעמען אויף, נעמען זיי זיך אן גדרים וחומרות וואס שטייען ניט מפורש אין תורה שבכתב, ווען דא... ווען די אידן take upon themselves הלכות, things to do which is not even written in חומש, זעט זיך די חביבות. There you see how beloved, and the שמחה ותענוג, the שמחה and the pleasure וואס אידן האבן אין קיום רצון העליון and they have in keeping the אייבערשטער'ס רצון. Just to get a little bit into this subject, because it's explained in ליקוטי תורה in other places, the מעלה of הקפות, the מעלה of a מנהג, which is similar to the מעלה of a דרבנן over דאורייתא, which באמת goes into this category. The מעלה, and I think I explained it once, so I'll explain it again, the מעלה of לפנים משורת הדין over דין. There are certain things that you have to do, and certain things you don't have to do, but if you do it, it's a הידור, it's לפנים משורת הדין. What shows more the connection and the love of a איד to the אייבערשטער? When he does על פי whatever is על פי דין, or when he does something that is לפנים משורת הדין? So we understand, if you do something that you have to do, doesn't show how much you love the אייבערשטער. It does show that you believe in the אייבערשטער, it shows that you believe in the תורה, and it shows that you have the yoke of the אייבערשטער, so he told you to do it, you do it. But it doesn't show how much you love him.

And we learned that once before, the difference between an עבד and a בן. An עבד, normally a regular עבד, a slave does what his master wants him to do. Why does he do it? Cuz he's afraid, he's gonna hit him, he has to do it, he has no choice. A child, what he does, does it because he loves his father and he wants to do it. When do you express, when does the child express how much he loves his father? If he does something his father told him, \"I want you to do it,\" not as much as if he knows there's something my father would be happy if I do it, but he never asked me to do it, but because I love him so much I want I want to do it for him. That shows more how much you love him. Because you don't have to love somebody to do what he wants you to do. If he's your boss, you go to work and he's your boss, you do what he tells you to do, not because you love him, you might you might hate him. You just you know, you have no choice. He pays your salary, you gotta do what he wants. Or for whatever other reason, you're afraid like an עבד. That's why the גמרא says, and I mentioned this that time when I spoke here last time, the גמרא says על מה חרבה ירושלים? What caused the חורבן בית המקדש? שהעמידו דיניהם על דין תורה. That they did everything על פי תורה. And the גמרא says, \"What's the problem with that? They did everything על פי תורה, that's why the בית המקדש is destroyed?\" So the גמרא says, \"Yes, they only did על פי תורה ולא עבדו לפנים משורת הדין.\" They did everything על פי דין, and they didn't do anything more. And that's enough reason to destroy the בית המקדש. Why? Cuz that shows does shows that you don't love the אייבערשטער. You're doing it נעבעך cuz you have to. Remember I mentioned last time someone told me here that I do we do it, one of the guys was YU guy from what you call Modern Orthodox, which every time I use that word or I hear that word, cuts my ears, as the רבי said once. There's no such thing as Modern Orthodox, or you're Orthodox or you're not. The רבי said that about Modern Orthodox? The רבי writes, but no, the רבי said about something else, but the רבי used a לשון. There's a letter I saw lately from the רבי, lately actually, the רבי writes there's no such thing as Modern Orthodox. It's a סתירה. Orthodox means old-fashioned, the old way, and modern means modern. פשט is in certain things you're Orthodox, and certain things you're not Orthodox. So you gave it a name, Modern Orthodox. So the guy told me, \"We do everything על פי תורה.\" What he meant to say, \"We do nothing more than תורה. Nothing more than הלכה. We do only what על פי הלכה, anything more we don't do. We don't do...\" And that's a terrible thing. What's a חסיד? In גמרא time, what's a חסיד? That goes and goes beyond, that does לפנים משורת הדין. Why is it? Why is that a חסיד? A חסיד is somebody who doesn't just do what the אייבערשטער says. A חסיד is somebody who loves the אייבערשטער. He connects So, how do you express you love the אייבערשטער? If you know the אייבערשטער will be happy if I do this. He didn't tell me, and if I don't do it, I'm not doing an עבירה. But he'll be happy if I do it. And if you love the person, you'll do it. If you love a person, you will do what the person likes, whether the person asked you to do it or not. If you don't love the person, but you're afraid of the person, or you know what? So, then you do whatever you have to, you have to. Whatever you're not, not. So, therefore, doing לפנים משורת הדין is more. That expresses more. That's what the רבי says here, and this is from, taken from the מאמרים, that when there's a חיוב, the שמחה that comes as a result of a חיוב is no ראיה that there's a real שמחה there. שמחה could be two ways. You could have שמחה, you could play the game of שמחה. What's it called, play the game? You could behave with שמחה. What's it say? You could go through the motions. שמחה doesn't mean picking up your feet and dancing. That's not שמחה. שמחה is a feeling. That's the act of שמחה. You could dance ווי א ציג, like I said last time. You could dance like a goat, you know, they also say, \"שפרינגט ווי א ציג.\" You could dance, you could jump around. That's not שמחה. שמחה is a feeling. When you have a feeling of great שמחה, that automatically makes you go out of your כלים, makes you go out of your limits. You start dancing. If a person would start dancing סתם אזוי, you're a משוגענע. Imagine this guy starts walk Imagine a guy would just walk up and start jumping up and down. Take him to a crazy house. But when there's a שמחה in this, it brings out for That's what real שמחה is. So, if you have a שמחה because you're told to do it, you're doing the going through the motions of שמחה. You're behaving in an אופן of שמחה. But if you're doing a שמחה because you really because really that's you, you really enjoy it, if someone is happy because, like I said last time, gave you a million dollars and you jump from joy, this guy is not imitating anybody. He's not He is really happy because something that he's So, the same thing here. If you do it שמחת יום טוב, a חיוב דאורייתא, you have to do it because the תורה said so. I'm not knocking it. הלוואי everyone should do what the תורה says. No problem. But if we're looking in levels, if you're doing what the תורה didn't really tell you to do it, it's a lower level of חי- and still you do it, that shows more. And then when you do completely something that you're not מחויב at all, and you do it, then אוודאי ואוודאי that this shows that the שמחה is of you. I do want to ask a שאלה, and maybe someone could come up with an answer. So, we're saying now that if you're not told to do it and you do it, it's greater. Doesn't that contradict the famous לשון in גמרא, גדול המצווה ועושה יותר מאינו מצווה ועושה? That somebody who does something that you're commanded is greater than somebody who does something that you're not commanded to do. If you do something that you're not commanded to do, it's not as great as if you do something that you're commanded. And here we're saying that it's greater if you do something that you're not commanded. No, actually, no, it's not that's not saying because you're doing both. למשל, I'll tell you where it says this. It says רב יוסף was blind. And רב יוסף said he heard No, רב יוסף, when he heard that a blind person is פטור from the whole תורה We don't פסקן like that, but there was a סברא. So, he was very happy. Why was he happy? So now I'm not מחויב, and I still do it! Then he found out that גדול המצווה ועושה, that if you're commanded to do, you're greater than not, I was happy when they told me that a blind person is מחויב! In other words, and here we're talking about being מחויב or not in the whole תורה. And it says that if you're not מחויב to do it, it's not as great as if you're מחויב. You're מחויב is much greater. Or saying למשל, מצוות, says a woman who does a מצוה that she's not מחויב, because she's not מחויב to do מצוות שהזמן גרמא, so it's not as great as a man who does it. Woman who wants to hear שופר, she's allowed to. Or other things that she's allowed to do. Not not תפילין, and not ציצית. No. Okay, you're going to It sounds strange. You're not allowed to put on Why can't we wear... רש״י's daughters put on תפילין. I know there were women, some women wore ציצית, I mean, the exceptional women. But why am I saying you're not allowed to? Because now you're not allowed to. Looking in גמרא, looking in שולחן ערוך, it doesn't say not allowed to. She doesn't have to wear ציצית. But היות, because מנהג ישראל became that women don't wear, so now It's it goes into the מסורה. You know what מסורה is? המסורה means things that were given down from generation to generation that יידן did. And the רמב״ם says clearly that there are two things that are important in אידישקייט: חכמה, the knowing of the הלכות פשוט, and the מסורה. You can't do one without the other. You can't just a person can't if a person doesn't know anything, he lives in a forest and he's going to open the שולחן ערוך, a קיצור שולחן ערוך, and follow what it says in שולחן ערוך, he'll do half of things wrong. But he'll follow exactly what it says, because you've got to know ווי האבן זיך יידן געפירט? How did יידן do? And what כלל ישראל does, that's תורה. And therefore if כלל ישראל האט אנגענומען, accepted that women don't put on תפילין, if a woman puts on תפילין, that's going against אידישקייט. If a woman puts on ציצית, unless there are specific reasons for an individual person, whatever, I don't know, there's צדקניות that were in generations, some people הא? But that's what, oh so you're asking why the מנהג became like that. The מנהג, not only the מנהג, it's tradition of יידן that women don't do it. In הלכה גופא there are exceptions a lot of times. The הלכה says that in this and this case you're allowed. Even in הלכות there are certain situations. I don't know what the situation would be, but I'm saying, but בכלל this is the מנהג the way it is. That's why the famous letter that the רבי wrote to somebody, somebody asked the רבי in California once We're getting from one ענין to another, getting off the track completely.

They asked if a woman I think I mentioned it once, if they're allowed to take a ספר תורה and have their own הקפות. Women, not חס ושלום to mix with the men, anything, but the women on their own in the ווייבער שול to take a ספר תורה and have their הקפות. What's wrong with that? So the רבי said to ask a רב. So they asked a רב, and the רב looked in and said, \"I don't see why not.\" I mean they're allowed to hold a ספר תורה, there's nothing wrong in them dancing between women between women. So he said yes. The רבי wanted that when the רב פסקנט they should get they wrote write to him. So they wrote back to the רבי that we asked this and this רב and he פסקנט that you're allowed to. So the רבי answered, \"Ask the רב if he heard, if he knows how the Conservative movement started.\" That's all the רבי answered. It's a strange thing. לכאורה the Conservative are more less פרום than the Orthodox. How come they wanted to do עפעס more מצוות? A strange thing, they're not בכלל Conservative don't look for more מצוות. They look to take off מצוות, that's what they're all they're Conservative, they're not really with all the things. And here all of a sudden the women want to wear יארמלקעס, the women want to wear תפילין. A מאדנע זאך, it's עפעס a They're more פרום than we are! They're looking for פרומקייט. The women want to wear טליתים. And there is still a movement actually now starting different places for women wearing תפילין. There is a now I don't know about מנינים, women על פי דין a woman is allowed women 10 women could make a מנין. 10 women could make a מנין and say קדיש, קדושה, ברכו, they could read קריאת התורה. So they started doing it. In Deal, there was a time in Deal, this goes back 5, 6 years, 8 years ago, that there was a whole movement, maybe still going on, in Deal, that there's a group of women that wanted to start make and they started making their own מנינים. פונקט happened to be by us, by our שול, a guy came to דאווען there, I don't know who he was, a guest. He comes over after דאווענען, he said, \"I'm the president of that שול.\" And he came to the שול, so he heard my שיעורים. He says, \"I'd like to I I see I have I want to discuss with you, what do you think my reaction should be to this ענין of the women making their own מנין?\" So I told him, \"Fight it tooth and nail. Don't allow it.\" לכאורה יידן want to be better. יידן want to be better, they want to דאווען, they want to Anything that goes against with what we call רוח ישראל סבא, what the רוח by יידן is, it's a it it's a strange thing. How come the modern people, the more modern they are, still we'll call them פרום, but more modern, they're the ones that are looking for this. לכאורה the ones that should look for this should be the real פרומע. The real פרומע, the more צדיקים, the more פרומע יידן, they should look to bring more אידישקייט, and the women should do this and and it's more the less פרום, they're fighting for this more. It's a very strange thing why this is. My זיידע told me there was in he lived in קאטרינאסלאוו, the רבי said he was the רבי's teacher, so there was a guy there, פרומע יידן, but one guy not a פרומער, but an אויפגעקלערטער, I don't know how you say it in English, he was already a smart aleck, and he wasn't his אידישקייט already with what you know, it was already And there was one guy there, a very פשוטער ייד. So he always used to bother him. This guy didn't start up with the with the smart people, he would start up and ask קשיות on this and this מצוה and that מנהג and to this guy. And this guy, you know, was not such a smart guy, so he would sometimes Once he asked him עפעס a שאלה, \"How can you do this?\" So the guy didn't know what to answer. So he said, \"I don't know what to answer. I I'll tell you one thing.\" So my זיידע told me he told, \"I'll tell you one thing. It's a strange thing אלע ערליכע יידן האלטן מיט מיר, און אלע פוסטע כלים האלטן מיט דיר. How come? All ערליכע יידן, all פרומע יידן, all fine, good, ערליכע יידן hold what I do. And all פוסטע כלים, all the guys who are looking to get out of things and, they all hold with you. So I don't have an answer, and I don't care if I don't have an answer. This shows, this is the נקודה. The נקודה is that you if what the תורה says and what אידישקייט says by יידן, what was going on, unless there's a time that could be somebody like the רבי or somebody who would come out that the time has come for a certain change to make, so you've got to have גדולי ישראל. למשל, the עצם זאך of having girls schools to learn teach them תורה, not talking about גמרא אפילו, teach them חומש, it was never allowed. There were women quietly who learned, a story in the ספר הזכרונות, but women did not learn. And there was no there were no girls schools. The women got their אידישקייט at home. The girls stayed home and they helped their mothers, and that's their אידישקייט. Came this lady called שרה שנירר, and she came and she established the בית יעקב. And she went to גדולי ישראל claiming that she sees if we don't establish girls schools, אידישקייט will go down the drain. Because the השכלה movement started working, so the בחורים who went to ישיבה at least got the background that was to combat the השכלה movement. The girls don't have that. All they have is from home and they weren't knowledgeable, they weren't educated. They had no way to counteract. So we've got to start girls schools. And the גדולי ישראל agreed. Oh, so that טאקע it was a change, and it wasn't simple. גדולי ישראל. So there was a change in the מסורה based on But if you have some women who are, you know, following the women's lib movement and they decide that they want to wear תפילין, that's a joke. Anyway, let's get back to what we started. So there are things which you don't have to do. So let's say a woman, things that they do do, but they're not מחויב. Like I said, תפילין and טלית that that that they shouldn't do. But let's say they hear שופר, they בענטש אתרוג, they do it. Okay, by the ספרדים, אתרוג is also something that they don't allow the women to do at all. Certainly not to make a ברכה. Ooh, that's That's very fire. But I'm saying, but take take take שופר. I think שופר a מצוה they want to do. So the גמרא says they have שכר, but not the same שכר as somebody who's commanded. Someone who's commanded has more שכר. So my שאלה is what's How does this fit? Isn't it a contradiction? Here we're saying that if you do something you're not מחויב, it's greater, has a great מעלה, and here we're saying if you're doing if you're מחויב it has a great מעלה. So I just hope you'll be able to sleep tonight with this קושיא. Tomorrow, we'll get the answer.