0245 - Precise By Heart Part 2 - in Rambam

00:01 We know that usually the Rebbe wouldn't write any Maramokim or quote something from a Gemara for wherever it is without looking it up. But I do remember one time which it seems very clear that he wrote it without looking it up, and this was Sukkos Tov Shin Chof Tes. Shabbos Chol Hamoed Sukkos, the Rebbe said a ma'amar. The ma'amar started with the words, "Chasidim ve'anshei ma'aseh hayu meragdim lefaneiem," which is a loshon of the Gemara of the Mishnah concerning the dancing of the Beis Hamikdash on Simchas Beis HaShoeiva. So after Shabbos, the ma'amar was written up, the hanochah was made, was given into the Rebbe. And one day, the Rebbe, when he got the hanochah, he went into the Sukkah with the hanochah, and in the Sukkah, he was starting to be magiya that ma'amar. He stayed in the Sukkah for a while. When he came out, he gave out the ma'amar. It was mugia only the beginning, and I don't know if he wrote then that there is no time, he has no time to magiya the rest, or it was said or understood. I don't remember. But l'poel ma'amar, he was magiya the beginning of the ma'amar in the Sukkah. Now, when we saw what he was magiya, it was because in the ma'amar, it started, like I said, that Chasidim ve'anshei ma'aseh used to dance. And the Rebbe started saying that this inyan goes on Sukkos, which means the dancing was there on Sukkos. U'bifrat al Simchas Beis HaShoeiva, and especially concerning

01:21 Simchas Beis HaShoeiva. In other words, it first has to do with Sukkos, not with achar Simchas Beis HaShoeiva. Then he said, "Bifrat Simchas Beis HaShoeiva." So on these words where he said that this goes on Sukkos, seemingly connected to the Yom Tov Sukkos, and not with anything else, not with Simchas Beis HaShoeiva, the Rebbe was magiya and he wrote this loshon. He wrote a Maramokim where it's from, Rambam, Hilchos Lulav, perek Ches, Halocha Yud Beis. The Rebbe quotes the loshon of the Rambam, that after he says that they danced, it says, "She'namah," the Rambam wrote, because it says in the pasuk, "You should be happy in front of Hashem seven days." And that means in the Beis Hamikdash, which is in front of Hashem, you have to be happy seven days. So the Rambam connects it to the simcha of the Yom Tov Sukkos in the Beis Hamikdash. Doesn't mention that it has to do with the drawing of the water. Then the Rebbe writes in the ho-- in the parentheses that, "Tzorich iyun," we have to understand this from Toiras Kohanim and Yerushalmi Sukkah perek Gimel Halocha Alef. In Bavli, in Gimel Alef, Ein Kamo Keimei. That we have to understand how what the Rambam writes that it has to do with Sukkos and doesn't mention Simchas Beis HaShoeiva, how it fits with what it says in Toiras Kohanim, what it says in Yerushalmi Sukkah perek Gimel Halocha Alef, what it says in Bavli in Masechta Sukkah in our Gemara in Talmud Bavli,

02:39 dapim Gimel, Lamed, Alef. And this is not the place to go into it. And then the Rebbe adds after the parentheses, "V'sham Halocha Yud Daled," in the Rambam, in the further halocha, again we see that he connects it to Sukkos, not to Simchas Beis HaShoeiva. He writes there that meragdim, chu- they danced b'mei chag ha-sukkos, in the days of Sukkos. So it's all part of this inyan that it's connected to Sukkos. And then the Rebbe added, "Ve'ayin b'Pirush HaMishnayos." Look what it says in Pirush HaMishnayos of the Rambam. Which means because in Pirush HaMishnayos, the Rambam writes that the word Beis HaShoeiva is sheim hamakom shehimisattu l'simcha. The place where they made ready for the simcha, for the joy, for the dancing, was called Beis HaShoeiva. Why was it called Beis HaShoeiva? He says, "Vekorei lei zeh hashem meshum veshavta mein b'sosnek." They called it this name because the pasuk says, "Veshavta mein b'sosnek," you should draw the water with, with simcha bimeil. They called the place Beis HaShoeiva. So here from Pirush HaMishnayos, we do see some connection, et cetera. But the Rebbe writes, "Vadai tzorech iyun," but we still have to understand it. So here, the Rebbe wrote all these Maramokaimos and quotes of Lishaynos, and he did this in the Sukkah. In the Sukkah, the Rebbe didn't have any sefarim. The few sefarim that they put in when they built the Sukkah, but there were no other sefarim. There was no Pirush HaMishnayos there, and there was no Gemara there. There's all

03:57 this, and the Rebbe wrote this, and actually didn't write to the people, check it up or something. He wrote these Maramokaimos, wrote this, uh, Lishaynos, and it was all written without looking it up. So we see that sometimes the Rebbe did do that, writing Maramokaimos and quotes without looking it up. Just to mention that the she'eilah that the Rebbe has here in the Ge'on of the Rambam that he doesn't connect it to Simchas Beis HaShoeiva, but just to Sukkos, there's a long Arichos in the Kuntress Sichos, chelek Yod Zayin, starting from page two sixty-seven. There, the Rebbe talks in his Maamar his whole Rambam. But here, the Rebbe just wrote the question with the different Maramokaimos and quotations.