will recognize Hashem. So is it possible that we will do something wrong? We won't be able to do anything wrong. We won't transgress, so we won't need these דרבנן at such a high level. Just like now there are certain things that we can't do, there are certain things that a human being doesn't do. He doesn't even have to think about it. Would a person, and we don't even do it by mistake. No one will say that by mistake, well a guy will say, \"Well, I happen to put my hand in fire, because I forgot it burns, so I put it in, not realizing that fire burns.\" No one does it. You know there's an הלכה in שלחן ערוך concerning בהמות, what's כשר, what's טריפה, so it says if a בהמה jumps into fire then the בהמה is טריפה, because it's a משוגענע בהמה. Even a a בהמה, an animal wouldn't do something against its own life. You can't say, \"Well, maybe it it forgot.\" It just doesn't. To us, when Mashiach will come, doing against Hashem's will will be the same. We just won't be able to do against Hashem's will. So why will we need all these restrictions? We'll need may- maybe we'll need for other reasons, I believe. But that's what he's trying to say here. The reason for the restrictions that we have now, because we are in a lower level and we can't serve Hashem properly, and we can't elevate everything, therefore we have to stay away, that won't be then. And it'll be even more than it was in the time of the first Beis Hamikdash. It'll be like it was in the time of Adam HaRishon, when you didn't need these restrictions. And it'll be even greater than then. It says that the time of Mashiach will be greater than it was before Adam HaRishon before the חטא עץ הדעת. Now let's go to the next piece here. Next piece is a different ca- aspect altogether, different thing.

יום טוב הוא זמן של התגלות אלוקות יום טוב, a holiday and the reason it's good to learn it now, because it's before Purim, which is also a Yom Tov, a יום טוב מדרבנן, it's a Yom Tov. It's a time of Godly revelation. וכפי שהיה בזמן הבית המקדש, בזמן בית המקדש, as it was in the time of the בית המקדש בעליה לרגל, when the Jews used to go up to Yerushalayim for Yom Tov, שנאמר, it says, יראה כל זכורך, that all your males shall be seen. ואמרו רז״ל, and the Gemara says כדרך שבא לראות, כך בא ליראות, just like you came to see, you came to be seen. See who? Seen by who? By Hashem. So when they used to come to Yerushalayim, they used to see Godliness. They used to see the miracles that used to take place, which would reveal to them that Hashem controls the world. So generally, Yom Tov is a time of Godly revelation and I'll explain it in more in detail. בזמן הבית, so, in the time of the בית המקדש, כשהיו נשמות גבוהות, when we had great נשמות, היו ישראל מקבלים גילוי זה מבחינה מאוד נעלית, the Yidden would receive this Godly revelation on Yom Tov from a very high level, ולכן, די היה ביום אחד של יום טוב. So one day of Yom Tov was enough. מה ש, אין כן בזמן הגלות, but in the time of the exile, שאז הנשמות הן בדרגה נמוכה יותר, now we're in a lower level, צריך הגילוי לרדת מדרגה לדרגה. Now, the

revelation can't come straight down to us. We are not kelim, we're not vessels to be able to receive that great revelation so fast. עד שמגיע לנשמות שלנו It has to go down from level to level. In other words, it's slower. ולכן, יש צורך ביום טוב שני. That's why we need two days Yom Tov. He's explaining here why now we have two days Yom Tov and we used to have one day. Which truth, it's not only now and then, it's outside of ארץ ישראל and ארץ ישראל. In ארץ ישראל you have one day Yom Tov. So he says why? Because Yom Tov means it's a day of Godly revelation. And that revelation, in order to penetrate into the world, into us, it needs time. When you're a higher מדרגה, one day is enough. It's one In within one day you can do it all. In a lower מדרגה, you have to have two days. And I'd like to elaborate on this, spend some time on this. We say Yom Tov is a day of Godly revelation. That's really what Yom Tov is. It's not only Yom Tov, Shabbos also, generally. Why is a certain day Yom Tov? A Yom Tov is a special day. Certain days of the year, fifteenth day of ניסן, it's Pesach, it's Yom Tov, the second days and and Shavuos. I mean it's because of the Torah says certain things happened and Hashem commanded us, but what it essentially mean, what it says in Chassidus, Kabbalah, that these are days that Hashem reveals His light into the world. We might not see it, but He brings Godly light into the world on this day. That's why this day is a special day. Shabbos is so. Hashem brings it says a kedushah, the אור השבת, the light of Shabbos shines in the world. And Yom Tov also. That's the reason why we cannot work on Shabbos and Yom Tov. You're not allowed to work. You know why you can't work? I'll tell you. In truth, we

should never be able to work. We should never be allowed to work. Why? It says in the Gemara that if you're standing in front of a king there's nothing that you could do. You have to stand with the biggest derech eretz, with the most greatest respect. The Gemara tells a story of somebody who was standing in front of the king and he motioned from far to somebody else He got killed for it, he's called a מורד במלכות, he deserved to die. In that case, how could we work? We're always in front of the king. Hashem is all over. מלא כל הארץ כבודו, the world is full of the glory of Hashem. So Hashem is all over, Hashem is here. So to do simple work in front of Hashem is like standing, like doing work in front of the king, standing in front of the king and doing work. So how could we do it? The answer is, we don't see him. He's not revealed and therefore we're allowed to. Shabbos and Yom Tov, he is revealed. The revelation is stronger. Now since he's revealed, then we can't work. That's the reason we can't work, because Shabbos is a revelation. And in detail, all the great godly revelations that took place that first time the Yom Tov started, every year it comes back again. Let's use Pesach as an example. What happened on the first day of Pesach? We say it in the Haggadah: נגלה עליהם מלך מלכי הקדוש ברוך הוא וגאלם. Hashem revealed himself to them, it says. So there was a great revelation of godliness on the 15th day of Nisan that year, 3,307 years ago. Every year of Pesach, that revelation of godliness comes down again. Shavuos, there was a great godly revelation on Shavuos. Hashem came down to Har Sinai, gave the Torah, that's a godly revelation. Every year on Shavuos, that godly revelation happens again. Sukkos, when Hashem made the miracles with the with the with the ענני הכבוד, the clouds, it's a godly revelation to the Jews, every year it happens. So Yom Tov is a godly revelation that comes down. Now how long does it take for that revelation to come and stay and penetrate the world? So Hashem says, in one day you could make it. In the time of galus, we need two days for it. This is not the simple reason why we have two days of Yom Tov. We have a few moments now, maybe I'll just explain that, some of you know, some of you not, but it's an interesting thing to understand. Why is it that we have two days of Yom Tov when the Torah only gave one? Started then, but it went on throughout all the 40 years. Hashem chose a certain time of the year to express that ענין, that revelation. But really it started at Pesach when the Yidden went out of Mitzrayim. No, no. Rosh Hashanah, all all the ימים טובים. Even the even the ימים טובים מדרבנן. Purim, now we're getting close to Purim, at the time of Purim there was a great godly revelation in the world. And every year when Purim comes around, that same godly revelation comes down. Chanukah, all the things. That's what a Yom Tov is. First I want to just explain a little bit, what is the simple reason why we have two days Yom Tov here, not in Eretz Yisrael. And just in short, I'll try to make it short. Now we

have a set calendar, so we know when the first day of the month is. Originally, Hashem said every month the בית דין, the Sanhedrin had to wait for witnesses to come to say that they saw the birth of the moon, they saw the new moon, in order for the בית דין to know when is Rosh Chodesh. Now I'll explain it, maybe I should start from a different angle. What's a month? A month is the cycle of the moon. Now the cycle of the moon is every month is the same cycle, it doesn't change from month to month. The cycle is, it takes 29 and a half days and תשצ״ג חלקים, and 793 parts. An hour, we divide an hour into 60 minutes, and 60 minutes into 60, every minute into 60 seconds. So an hour has three, what is it, 3,600 seconds. The Chachamim divided it differently. The Chachamim divided an hour into 1,080, תתר״ף חלקים, not 360, not 36,000, not 3,600, but 1,080. They have a reason why, because it's even a number, you could divide everything into it, whatever. So the cycle of the moon is 29 and a half days plus 793 חלקים. So really, and that's a month, so really every month should be 29 and a half days plus. You can't have a month with a half a day, so what do we do? So one month is 29 days, and one month is 30, because between the two months, you have an extra day. So the Chachamim, Hashem gave over a certain cheshbon how we could figure out. But he said, as long as we have a Sanhedrin, it should work differently. Every month, at the end of the month, when the 29 days were up, we had to have two witnesses watch. If on the 30th day, they saw the new moon, then they would come to בית דין to testify, and בית דין would then establish that that 30th day is the number, day number one of the next month. In other words, the last month would remain 29 days, and the 30th was really day number one of the new month. If the

witnesses didn't come, for whatever reason, it was cloudy, they didn't see, whatever, then automatically the 30th day was the last month, so the last month had 30 days, and the next day was Rosh Chodesh. The 31st was really Rosh Chodesh of the new month. Where did בית דין do this? In Yerushalayim. How did people far away know? Every month they had to find out again what בית דין established. Now, what difference does it make? Only for Yom Tov. Pesach is the 15th day of the month. Now, in order to know when the 15th day of the month is, you have to know when the first day of the month is. So originally they had a whole system. They had mountains throughout all the whole area, from ארץ ישראל, all around ארץ ישראל, that they would have people on the 30th day of the month standing there with big torches. And if בית דין established the 30th day as Rosh Chodesh, first one would light the torch, big fire, the other one who was probably, who knows, a hundred miles away would see the fire, would light a torch, the other one, and after a few hours, hundreds and hundreds of miles they would all know when Rosh Chodesh is. But then we had the Tzedokim, Kusim I mean, that they started they spoiled it. When the בית דין did not establish, and they weren't supposed to light it, they went and lit it. So people got started getting confused. So the בית דין said we can't do that. So they started doing it differently, sending shluchim, Pony Express. So as soon as the בית דין would establish, they would send out messengers by horse to go throughout all the cities. Certain places were far. And if they were far, the shluchim didn't get there by the time the 15th day of the month came along, around. So they didn't know which day was the 15th. So they always had a question, was today the 15th, is tomorrow the 15th? And since the 15th is Yom Tov, so they had to have two days Yom Tov, because they didn't know, it was a safek, it was called ספיקא דיומא, they didn't know. So because of that, even those afterwards, when it changed and we have no more בית דין and therefore we have to follow the cheshbon, and when we follow the cheshbon we have a set calendar and we know, but it stayed already that way that those places that in the time of the בית דין used to keep two days Yom Tov because the messengers didn't get there have to continue keeping two days Yom Tov. And in truth, I'll tell you, the Rambam says this has nothing to do with ארץ ישראל. It has to do with those places where the messenger used to get. Let's say we would figure out in ארץ ישראל a certain city which we have now that we would know for sure that in the time of the בית דין it wasn't there was no Jewish community there, so obviously no messengers ever went there, you would have to keep two days Yom Tov there. It has really nothing to do with ארץ ישראל. It just turned out that in ארץ ישראל, most places had, and therefore, since we don't know where yes, where not, so they all keep one day Yom Tov. Because in ארץ ישראל, by the time the 15th day of the month came around, all of ארץ ישראל had already the message when Rosh Chodesh is. All the places that had village that had that had cities. Outside of ארץ ישראל, most places didn't. So turned out, Hashem made it happen that it's ארץ ישראל and not ארץ ישראל, but it really has nothing to do with ארץ ישראל, הלכתית. Ah? Rosh Hashanah in Eretz Yisrael they have two days, why? Because Rosh Hashanah, when did they establish, beit din, the Rosh Hashanah? That same day. See, the 15th day of the month, so most of Eretz Yisrael got the message by 15 days, but that they had to know on the same day. So any place outside of Yerushalayim wouldn't know when Rosh Hashanah is. They didn't know what beit din said today. So when the 29th of Elul was up, they were afraid maybe tonight's Rosh Hashanah, maybe not. So they had to start keeping Rosh Hashanah, then they didn't know till who knows, another few days, but the first they had to keep two days Rosh Hashanah. And sometimes even in Yerushalayim they would keep two days Rosh Hashanah. So therefore, Rosh Hashanah is two days even in Eretz Yisrael all over, while all of the Yamim Tovim are only one day. They say that the Rogatchover, was a great gaon that lived, he passed away probably 60 years ago, he claimed, no one should follow his opinion, that Tel Aviv has to keep two days Yom Tov. He claimed Tel Aviv was never a never a a a place where Yidden lived. He claimed that Tel Aviv used to be the sea. He says he has proof that the sea moved a little away from the shore, and where Tel Aviv is now used to be the sea, and people didn't live there. He said you have to have two days Yom Tov. I think the Rebbe said when they established Kfar Chabad to find out what about Kfar Chabad? But it turned Eilat, for instance, is two days Yom Tov. Because Eilat is not part of Eretz Yisrael. And in Eilat, so it turned out to be that Eretz Yisrael versus the whole world. Now, even though legally, I mean halachit, that's not the point, but it turned that way, why? Because according to Chassidus, that's how it is. Because Chassidus like this, like we were just saying, Yom Tov means a day of great, godly revelation. Eretz Yisrael, being that it's a holy place, is able to take it in one day. Because there is kedushah in Eretz Yisrael, so the people there are able to absorb the kedushah of the Yom Tov, the holiness of the Yom Tov, the giluy Elokus, the revelation of Godliness, in one day. People outside of Eretz Yisrael are not able to absorb that much. So it's even now, there is even a difference Eretz Yisrael, chutz la'aretz. But originally, years before, even outside of Eretz Yisrael, when they had the original times, they also would keep one day. So basically, we look at it like this: if you're on a higher level, then you could have one day Yom Tov. If you're on a lower level, you need two days Yom Tov. And that's the inyan of galus. This whole thing started when the Jews went to galus, because in the time of galus, like we say here, the Jews are not in that high level to be able to absorb the kedushah of Yom Tov in one day. When Mashiach will come, and this is everything leads into this, that's what we're that's what the shiur is all about,

when Mashiach will come, we will again reach that high level as we used to be, not only in Eretz Yisrael, but all over the world. That means that all Yidden will be in such a high level that the kedushah that comes into the world on Yom Tov will be able to be taken in one day, and we won't need this. It's good to bring out the good side in everything, right? That's right. No, no, it's it's important to bring it out. Yes, it does say, on the other hand, it says that second day of Yom Tov, even though it's only mi-derabbanan, and it's because of being we're in a lower level, there is something special in the second day of Yom Tov that we don't have in the first. It's said that the kedushah that comes down to a certain degree from looking at it from one angle is that like, for instance, the last the second day of Yom Tov on Pesach is the eighth day. In the Torah we have seven days. The eighth day, say, says represents a very high level. The number eight, not to go into it now, is a very high level because when you add something in addition to the Torah, knowing that this is what Hashem wants like I said before, then that shows that you're connected to Hashem even more. So there is something special in having a second day of Yom Tov. As a matter of fact, the Mitteler Rebbe, the second Rebbe, the Mitteler Rebbe said once, he was talking about Simchat Torah. So we here have Shmini Atzeret and Simchat Torah. And if you learn Chassidus, what Shmini Atzeret is all about according to Kabbalah and all the different things, and what Simchat Torah is all about, each day has its own inyan what it is. What what do you do in Eretz Yisrael? Eretz Yisrael, on Shmini Atzeret you have Simchat Torah. So the Mitteler Rebbe said that the people in Eretz Yisrael, מישן קאשע מיט באטשווינע. They're mixing up everything there. There it's a mix up. Shmini Atzeret, Simchat Torah, they are two separate inyanim and they're all mixed up in one day, because we are able to have each one to its fullest extent: a full day for Shmini Atzeret and a full day for Simchat Torah. And each one has its inyan, has its what it represents, and we're able to have it to the fullest. And in Eretz Yisrael they don't. So there is something special in having two days Yom Tov. The Alter Rebbe said, I'll tell you the truth, the

Alter Rebbe said, לו ישר חילי, if I would have the power, I would make them have two days Yom Tov in Eretz Yisrael. Well, a lot of people who come to Eretz Yisrael take two days Yom Tov, yeah. Having two days means, in simple terms, you have two days of holiness rather than one. That's what it is. But it's all comes truthfully because we're in a lower madregah. But there is always a good aspect in all these things that because it's we have the two days Yom Tov, we have two days of kedushah, and we have two days of גילוי אלקות, and we have this extra thing that we're doing for Hashem more than we even have to, more than we were commanded. But on the other hand, it shows that we are we can't take this kedushah for absorb it in one day. But when Mashiach will come, definitely it'll go back to one day. Doesn't say we will have two days Yom Tov, it'll go back to one day, and then we'll be able to take that higher level of kedushah, even the way we have it now, and we'll all be kelim to absorb it all in one day. Any questions? That means they're They're higher? Yeah, because they're there, they're higher. I know, we just don't want to get involved in this subject. Yeah, that's what That's looking at it from this way, that the second day of Yom Tov is a chisaron, by going out you have a chisaron. But on the other hand, there is also a maalah in having extra things which you don't have. This has a maalah and this has a maalah. But mainly this is what it says mostly in Chassidut is this: that it's a chisaron by having the two days Yom Tov, it's because of a chisaron. And people in Eretz Yisrael, the fact that they live there makes their neshamah higher, that they're kelim to accept it. That means that the kedushah,

when it comes down, doesn't have to go through so many stops to change itself, to become weaker, so we should be able to take it. And because it's weaker, we need more time. In Eretz Yisrael it's more concentrated, so it comes once. Well, obviously you would have both maalot then. In Eretz Yisrael, two days, imagine what you would have then! What to do, yeah. [Non-speech audio]