חודש תשרי בימות המשיח

00:01 In preparation for Tishrei, Yom Noroyim, Sukkot, Shemini Atzeret, Simchat Torah, Be'ezrat Hashem today we'll discuss Shinuyim, which will happen lasu lavoy, halachic differences for the Yom Tovim. And if there's time, we'll also discuss changes in Chodesh Cheshvan. The Midrash in Yalcot Shmoini in Mishlei says that lasu lavoy, all the Moyadim will be in Espatel besides for Purim. Purim will last for eternity. However, as it's brought down in the Svarim, for example, it's, uh, cited in the Moses Moshiach, Baal HaChaim, Chelek Alef, page Neshamim Alef, that the kavona we hear that kol ha-moyadim mateilim refers specifically to the days that were enumerated in Megilas Tainis. In addition, we'll see later that several Moyadim, it says about them, the feders, that they will not, will not be in Espatel lasu lavoy. For example, Yom Kippur and Chanukah and other Yom Tovim as well. Additionally, it's clear that when Moshiach comes, we will continue to celebrate all the Moyadim and to mekayem all the mitzvot of these Yom Tovim. For example, Lial HaRegel. So when Chazal say that the Moyadim will be in Espatel, the pshat is that the simchas ha'chag that we had in, in the time of Galus will not have the same chashivus because of the greater g'diyot hakus that will happen at that time. See, for example, it's brought down in Shaari Gula, Chelek Beis, omud reish chaf hei. In the coming shiur, we'll discuss the, the giddarim and halacha of the various Moyadim, how they'll be celebrated in the time of Moshiach. Of

02:07 course, this inyan is discussed at length in many, many Svarim, and this discussion will only give a bit, bit of a small taste of the, the richness of these discussions. The first inyan to discuss are the halachas of Kidush HaChodesh. The Mishnah in Rosh Hashanah discusses that in the beginning, originally, the Sanhedrin would announce Rosh Chodesh by lighting torches. Those that saw the torches, they themselves would light torches, and in that way, they're able to show even the distant places that it was Rosh Chodesh. And so on and so forth until it spread to all of the distant places in the Galut. However, when the kusim came along and they started lighting the torches on days that were not Rosh Chodesh in order to, to confuse the Yidden, the Chacham stopped this minhag, and instead they started sending shtuchim to bimadea when is Rosh Chodesh. However, these shtuchim, they cannot reach the further, the furthest places in time, and therefore this pirsum didn't, didn't come in a timely fashion to all the Yidden. And therefore, in f- in distant places, they had to make two days for Yom Tov because sfeik od yom, they weren't sure exactly what day was Rosh Chodesh. Lasu lavoy, when the kusim will be no longer and all the Yidden will be chaveirim kol Yisrael. There are those that hold that, in fact, they will reverse back to how it was ori-- revert back to how it was originally, and in order to imkadesh lechodesh, in order to let people

03:59 know, they will, in fact, they will light up torches. That's brought down in Pnei Moshe on Yerushalmi over there in the, over there in perek beis in Rosh Hashanah in halacha beis. It's also brought down in Kodesh Sichos in Chelek Lamed Tes, omud three thirty-nine. On the other hand, the Rebbe says in Toras Menachem, Tosha Lamed Tes, Chelek Alef, page two twenty-seven, that nowadays we have technology. If so, you could bimfa'eres immediately to all the Yidden when is, when the, when there was a Kidush HaChodesh, and they won't have to not light torches, they won't, won't have to send shtuchim either. Nevertheless, the Rebbe says that even though there is a possibility to use technology, there is place to say, according to halacha, that we will s- continue keeping two days of Yom Tov just like the Yidden kept throughout the generations. Another inyan, the Gemara writes in Halacha Shemitah, Shemitah deYovel in perek yud, halacha alef, that there's a mitzvah to say on the Beis Din to count the years on Rosh Hashanah of every year in order to count towards the Yovel. Now, there are those who are choir that can hold that the mitzvah is not to count every single year on Rosh Hashanah. Instead, the mitzvah is to count only in the Shemitah year. That's brought down in Keren Orah Hamunachos taf samech hei, omud beis. Furthermore, there's a machloket whether the counting towards Yovel is done on the night of Rosh Hashanah because of zrizu medim on the mitzvot. That's

05:40 what the Midrash Chinuch writes. In contrast, the Or HaChayim says to count during the day, during the time of Tekiah Shefer. The Seforim of the Or HaChayim is because the counting of towards Yovel is hukash letakia. Chalo fenu Moshiach comes, we'll have clarity on how the psak is And these two machlokos in whether the counting is every Rosh Hashanah or only in Shemita, and so too whether it's the night of Rosh Hashanah or during the day of Rosh Hashanah. Other inyanim relating to, to Rosh Hashanah in Olam Ha-Ba is the hagbah of the shofar. It says in Seforim that tekiah shofar on Rosh Hashanah is in order to oir the Yidden bitshuva. So lchayida, when Mashiach comes, there won't be any yetzer hara. There's ruch hatumah, avim and hara. So lchayida, there's, Yesh Makim Olam that the mitzvah of shofar will become nisbatel. However, it seems like from other, from, from Seforim that there will be mitzvas tekiah shofar in Olam Ha-Ba. And ad d'rabba, the Rebbe where it says in Tur Responsum, Tov Shem, Tes, Chelek Dal, page three eighty-seven, that at that time, tekios will be on even a greater scale and more prominent than it is now. Nowadays, we're tekiah al sidra brachos, and actually, the ikar takanah of the time for tekiah shofar was supposed to be on sidra brachos, malchus, chronets, and shofarots. However, in Olam Ha-Ba, we will not be tekiah during those three brachos. Dafke, the tekios will be by shofar b'vav, uh, shofar b'vav, like the author

07:16 writes in Kudei Toreh in Drushy Rosh Hashanah. And this is discussed at length also in Moit-- in Tefri Moit HaMashiach, Chelek Beis. Beis Ben Ish Chai writes interestingly on Parashat Nitzovim that in Olam Ha-Ba, when the ibish will, will be maavir ruch hatumah min ha'aretz, there won't be any more yetzer hara, and we will be free from the malach hamavet, and there will be cheiros from the shivim malachiyes. We won't blow the teruah anymore because the teruah is a symbol of crying. Instead, there-- we will only have the tekiah, which is a symbol of happiness and tranquility. There are proofs, l'kan and l'kan, from Mesilas Yeshurun whether as it is, as the kfias is this year, Yom Tov Rosh Hashanah, Chol HaMoed, and Shabbos, whether the Yidden will blow the shofar in every place or only the Beis Hamikdash. But in Mesilas Kodesh, Tov Shinun Beis, Chelek Alef, page twenty-two, the Rebbe says in Olam Ha-Ba, we will blow the shofar on Shabbos everywhere. Finally, with regard to Rosh Hashanah, there's a machloket rishonim whether there's a chiyuv of simcha Rosh Hashanah. The shiit of the Rosh and the Mordechai at the end of Rosh Hashanah is that there is a chiyuv simcha. The shiit of the Tur and the Eben, Hagigah, and the Yam shel Shlomoh, and Beyah, who hold that there's no chiyuv simcha Rosh Hashanah. However, in Shut Yesod Yesod Teshuva, Rabbi Chaim Shimon Shin Lamed, he says even according to the shiit of the Tur and the Eben, Yam shel Shlomoh,

08:58 they'll agree, they'll be moideh that in Olam Ha-Ba, there will be, there will be a, a chiyuv of simcha even on Rosh Hashanah. The Yismach Moshe says an interesting svorah. He says that when Mashiach comes, Rosh Hashanah will be a chag of simcha just like the Shalu Shrigalim. He says that at that time, Rosh Hashanah, Olam Ha-Ba won't be a Yom HaDin. Instead, it will be a regal of simcha, but it will be a simcha as a zikaron, as a commemoration for what the Yidden did on Rosh Hashanah during the time of Galus. During the time of Galus, the Yidden, the Yidden and the world stood the Din on the Mishpat. And just like the other Yom Tovim, there is zecher letziyas Mitzrayim. So Rosh Hashanah will be a zikaron to the Yom HaDin that was in the past. Regarding to Yom Kippur, it says in the Torah, it says in Parashat Acharei, "Va'aseh zeis lachem chukas olam l'chad ba'avnei Yisroel kol chatoteihem." So from here, it says in Yalqi Shimoni in Mishlei that we mentioned earlier, Rabbi Eliezer learns, "Af yom hagepurim lo yivatel l'olam," because it says, "Shana haba ba'zeis lachem chukas olam." So what's the tachlis of the pshat? Why will we have Yom Tovim Kippur in Olam Ha-Ba? So there are several peurim in this. One possibility is like the, it says in the Sefer Chinuch in the Hakdoma, "Im gam ba'eis hahi me'at sig chet yishar, yipalach iv on Rosh Hashanah kashevat chil." So he says that in Olam Ha-Ba,

10:47 there will be a possibility for at least minor chatoyim that will require a kaparah, and for that, Yom Kippur will be mechaper. The Yad Emet HaVash, Rav Yitzchak Abuchatz, uh, Rav Yitzchak Abuchatz writes that in Olam Ha-Ba, we will not be shayech to do a chet mamash. However, there will be more ruchnisdike kind of chatoyim. And the dogma that he brings is that a person is skipping steps in Avodas Hashem, trying to grab more than he's really, that's really justified in the level where he's holding. So for that, he'll need a kaparah. The Pitz Tzadok in Devarim writes that the tainis for Yom Kippur will be on the chatoyim that they did in the time of Galus. A fourth pshat is, is brought down in the Sefer Yeshurah by the author of Mishnas Hasidim, that in Kippur, in Olam Ha-Ba, we won't be bechal for, for chatoyim. Its whole purpose will be in order to la'alis b'ilui na'ale yoiser b'kedushah. Having established that there will be Yom Kippur in Olam Ha-Ba, there's a shailah, it's a machloket whether there will be an inef tainis in Olam Ha-Ba on Yom Kippur. So in the Zoyar, in Tikun Zoyar Tikun Chof Alef, it says Purim is kridias al shem Yemak Kipuri. Purim is called with the same name as Yom Kippur. Tasidin les angevei leshnulei meinu leoinag. Laslovoy b'malv tayneginit. And we will change it from discomfort to pleasure. So the Ramak writes, that at that time, there won't be any more aveitas, and therefore there won't

12:46 be any fasting on Yom Kippur. And in fact, there's a precedence for not fasting on Yom Kippur, and that was in time of the simcha of the Chanukah's Bayis or Rishon. Like the Gemara says in Ma'it Koten Dach Tes Amud Alef. Also, Yisrael was Yom Kippurim. What you're doing in that year, Yidden didn't fast on Yom Kippur, and they were concerned. So they're not fasting. It was condoned milomayla. However, there are those who argue. For example, some of the m'farshim on the Tikunim over there, they say that taka, there won't be any chatom loslovoy, and therefore there will be a tremendous oinek. But it's not the p'shat. The oinek doesn't mean that they will eat and drink. Because, so the p'shat that they're going to have oinek means there will be such a great gili oir on Yom Kippur that they won't have to eat anymore. They won't have to eat at that time. Their whole achil will be from the gili oir. Finally, moving on to sukkas, the main mitzvah, the primary mitzvah on sukkas is the mitzvah of yeshiva b'sukkah. Eating in the sukkah is a special kesher to one of the yudim of the gulah, like the Chazal say in Bava Basra Daf Ayin Hey Amud Alef, Asah Kodesh Baruch Hu, Asah Sukkah L'tzadikim Oirei Shel Livyasan, that loslovoy Hashem will make a sukkah v'tzadikim from the skin of the Livyasan. It's important to note, like the Rebbe says in Toras Menachem, Tov She Nun Chen Alef, page 145, that this sitting

14:30 in the sukkah of this incredible skin is not davka on sukkas. And in fact, we can't be mekayam the mitzvah of sukkah by sitting in this skin because the halacha is mechayav to sit underneath s'chach from tzoimech. The Rebbe says elsewhere in Tov She Nun Bein, Sichas Kodesh, that this sukkah is already is mochana l'skalas. It's already prepared and it's ready to be seen. Two more, two short yonom in sukkas. There are different shitas in achronim whether the Yidden were mekayam the mitzvah of sukkah in the midbar through sitting in an anayei hakavod. This is discussed at length in Sefer Yemei HaMashiach, Baalachon, Chelek Alef. The poel, the Rebbe says that the mitzvah of sukkah is in order to commemorate an anayei hakavod. So you can't say it's to commemorate something when they were there. If they were sitting underneath an anayei hakavod, you can't commemorate that. Furthermore, al pi halacha, it can't be you're not allowed to make a sukkah underneath an anayei hakavod. And there's an anayei hakavod where they're bikfias. And it's a big dreichak to say that the Yidden left from the anayei hakavod for the duration of the seven days of the chag in order to be mekayam the mitzvah. Therefore, the Rebbe says in Toras Menachem in Toshem Zayin Chelek Beis that it's likely that the Yidden were not mekayam the mitzvah of sukkah at all during their time in the midbar. And the Rebbe says similarly in other places in Toshem Mem Vav. He says, So according to

16:34 this, in Yemei HaMashiach, when we will again be surrounded by the anayei hakavod, it's possible that we won't be mekayam the mitzvah of yeshiva b'sukkah. However, it seems like from different places in Toras of the Rebbe, for example, in Sefer Ma'amar HaM'lukot Chelek Alef, in the Ma'amar HaDeir Masam Sukkah Teshu, that we will be mekayam the mitzvah of yeshiva b'sukkah also l'asos l'avoy. Finally, with legaveh esreigim from Calabria, the Rebbe says in Toras Menachem Toshem Mem Tet Chelek Alef, page 301, that l'asos l'avoy, we will have to occasionally leave Eretz Yisrael to Kod HaChosaret and, for example, to bring esreigim from Calabria. Like we know, we have a kabbalah from the Alter Rebbe, like it's brought in the Sefer Menagogim, page 65 out of 5, that when the Yidden were commanded to v'katam lachem koimer piyeitz hadar, they sent shluchim on a cloud and they sent them to bring from Calabria esreigim. So from this, the Rebbe says that we will do this also l'asos l'avoy, especially at that time there's going to be a vibu Yidden from all the generations. Everyone will need their own esreig lachem. So for sure, we will send shluchim to Calabria to get esreigim for everybody.