MISHNICHNAS ADAR MARBIM BESIMCHA – HOW & WHY - Shiur by Rabbi Nachum Scheiner

As we're already making headway into the month of Adar, schema Adar, these are din, a din in the Gemara, "Mi she nichnas Adar, marbin b'simcha." In today's shiur, b'ezras Hashem, we'll try to go into the din and how you m'kayem it. The Gemara, the Mishna, the Mishna in Taanis daf chof vov, the Mishna says, "Mi she nichnas Av, m'matin b'simcha." We're not holding in Av, we're not going into those dinim, but the Mishna says, "M'matin b'simcha." Says [snorts] the Gemara, the Gemara daf chof tes amud alef, "Amar Rav Yehuda b'rei d'Rav Shmuel bar Shilas mishmei d'Rav, k'sheim mi she nichnas Av, m'matin b'simcha, just like the Mishna says, "When Av comes, you m'matin b'simcha," "kach mi she nichnas Adar, when Adar comes, is marbin b'simcha." in the Gemara, "Mi she nichnas Adar, [snorts] marbin b'simcha." The Gemara continues on, also a famous din in the Gemara, "Amar Abaye, hilchach, because we just said, "Mi she nichnas Av, m'matin b'simcha," "u'mi she nichnas Adar, marbin b'simcha." If somebody has a court case that's around the month of Av, says the Gemara, you should try to push it out of the month of Av. And if you have it near Adar, try to push it into Adar. And Tosafos explains that it's based off the Gemara before, this Gemara, the Gemara earlier. In other words, Av is not a such is not a good mazal, so maybe we should push off the court case out of Av, as opposed to when it's close to Adar, try to get it into Adar. So, the Gemara says, "Mi she nichnas Av, Adar marbin b'simcha." Interesting, when it comes l'halacha l'maaseh, b'negiah mi she nichnas Av, m'matin b'simcha, the Shulchan the Rambam and the Shulchan Aruch bring it l'halacha. The Rambam the Shulchan Aruch in Hilchos Tisha B'Av, siman taf reish nun alef, but when it comes to mi she nichnas Adar, marbin b'simcha, you look through all of Hilchos Purim, the Rambam and the Shulchan Aruch, it's not brought. Why is it not brought l'halacha? How did this happen? We started with simcha, and we jumped to mazal. How did the Gemara learn the mazal and simcha? We're not really [snorts] going to go into it, but Tosafos actually doesn't say off the mazal. Tosafos says based off a different a different din. Not off the simcha, then. No. "M'galglin chovah l'yom z'chus." That's what Tosafos says. We'll leave it on the side. You're asking good, what exactly in the connection is? There is a connection. The Gemara says, "Hilchach Hilchach." These Tosafos, these other p'shatim, but seemingly there's a connection either to this Gemara that we just said, "Mi she Av, simcha marbin m'matin b'simcha." Tosafos really says, "M'galglin chovah d'chayav ad she b'chazav." It's a z'man of m'matin b'simcha because it's a z'man of puranius. So, therefore, you should not you should not you should push the court case out of Av. So, the shaila is, why l'halacha is it not brought "Mi nichnas Adar, marbin b'simcha"? It's not brought in Shulchan Aruch, not in the Rambam, not in Shulchan Aruch. That's one shaila. Another shaila asks the Chasam Sofer, even mi she nichnas Av, m'matin b'simcha, these two dinim, one is m'matin b'simcha, and one din is that if you have a court case, push it out of Av. The Rambam only brings the first din of mi she nichnas Av, m'matin b'simcha. Why doesn't he bring the din of if a person has a court case, you should push it off out of Av? Gemara weiter, "M'matin b'simcha." "Amar Abaye, hilchach, b'Yisrael d'is lei dina, b'hadei nochri, you should put l'ishtamtei minnei b'Av, d'rei'a mazlei." So, why doesn't the Rambam bring it? Again, question number one is why "Mi she nichnas Adar, marbin b'simcha" is not brought l'halacha, not in the Rambam, not in the Shulchan Aruch. Even in Av, the second part of the din is not brought. And a third shaila, which this the Chasam Sofer what's p'shat in the "k'sheim"? The Gemara says, "K'sheim mi she nichnas Av, m'matin b'simcha, kach mi she nichnas Adar, marbin b'simcha." K'sheim, what does it have to do? Let's say there wouldn't be a din of m'matin b'simcha. You know why "Mi she nichnas Adar, marbin b'simcha"? Rashi says, because of Purim and Pesach. So, what does it have to do? Av because he's a din of m'matin, so he's a din of marbin. Let it be a din. "Mi she nichnas Adar, marbin b'simcha." So, the Chasam Sofer answers, which this will answer all the shailos, even the shaila of the what's the "k'sheim"? The Chasam Sofer says, if you take a look later in the Gemara, the Gemara daf chof tes amud beis, the Gemara brings a three-way machlokes Tanna'im, b'negiah the din of aveilus, m'matin b'simcha in Av, these machlokes Tanna'im. Does the din of m'matin b'simcha, is that applicable for the whole month of Av? Is it for the nine days, from Rosh Chodesh till after Tisha B'Av? And then there's a third shita in the Gemara from the Tanna'im, that it's the week of Tisha B'Av. Tisha B'Av's on a Tuesday, so from that Sunday to Shabbos that week. Three three uh shitos. And the Gemara brings that you learn from the p'sukim, "V'shavti komeshecha chodesh chadasha v'shabbasa." So, "chadasha" means it's the whole month of Av. "Shabbasa" is the whole week. L'halacha, the Gemara says already, we pasken like neither of the three shitos, and we pasken that only shavu'a she chal ba'it. That's the machlokes d'Ramos M'Machneh, but the Shulchan the Gemara says neither like neither of the three shitos, not the whole month of Av, not from Rosh Chodesh till after the nine days, and not the week of Tisha week of Tisha B'Av means including the days after Tisha B'Av, but rather only shavu'a she chal ba'it, from Sunday till whenever Tisha B'Av is. That's a machlokes in that Gemara. >> Would that apply to like court cases also, or it's two different things? We'll get to that in a minute, Mordy, very well asked. I wanted to talk and bring that up when the the Chasam Sofer goes with this why the Rambam doesn't bring the din of court cases. We'll get to that in a minute, very good. So, what do we have over here? By Av, we have a three-way machlokes, when is the din of aveilus, the whole month, nine days, or or the whole or the whole week? L'maaseh, we pasken only the few days till Tisha B'Av. M'meila, says the Chasam Sofer the following. The Gemara that says, "Mi she nichnas Av, m'matin b'simcha." What's mi she nichnas Av, m'matin b'simcha? That's only with the shita that says that the whole Av is m'matin. So, m'meila, zokt Rav, just like Av comes with m'matin b'simcha the whole month of Av, k'sheim that you m'mayet, so too Adar marbin b'simcha. Because it says, "V'hachodesh asher nehpach lahem l'yom simcha." Just like the month of Av, it says "chadasha," the month of Av is m'matin b'simcha, says Rav, k'sheim like you m'mayet, so too Adar, the whole month of Adar you b'simcha. He's trying to teach from Adar to Av, really. From Av from Av we learn from Av to Adar. But that's only l'man d'amar that it's the whole month of Av, so too is it the whole month of Adar that you marbin b'simcha. How does it say it in the pasuk, then? It says in the pasuk, but how do we know "v'hachodesh asher nehpach"? Zokt Rav, just like by Av, it says the the whole month, "v'hachodesh" the whole month, Av, so by Adar also, when it says "v'hachodesh asher nehpach," also the whole month. We learn Adar from Av. You you you with me? We learn Adar from Av. Just like Av, it's the whole month, so Adar also it's the whole month. But that's all very nice with the shita that Av is the whole month. If Av is not the whole month, then you can't learn Adar from Av. You can't say that Adar there should be shavu'a she chal ba'it, the week of Purim, the few days till Purim. Why not? Because the the pasuk only says by Adar, "v'hachodesh asher nehpach." So, it's all or nothing. Either it's the whole month, or if not, there is no din of mi she nichnas Adar, marbin b'simcha. M'meila, says the Chasam Sofer, the reason why the Rambam and the Shulchan Aruch don't bring mi she nichnas Adar, marbin b'simcha, this din of Rav over here in the Gemara, because Rav is only going with the shita of mi she nichnas Av, m'matin the whole month. But just like Av, we don't pasken the whole month, so too Adar also we don't pasken the whole month, and m'meila, there's no l'halacha, we don't pasken mi she nichnas Adar, marbin b'simcha. Are you going to ask me, in Av, the Rambam and the Shulchan Aruch bring mi she nichnas Av, m'matin. I thought we don't pasken neither, which means we don't pasken the whole month. So, then he answers that mi she nichnas Av, m'matin b'simcha means even though it's only shavu'a she chal ba'it, these dinim that start from Rosh Chodesh, m'matin b'maaseh matin, and binyan shel simcha, but l'halacha, says the Chasam Sofer, there is this din is not applicable. And m'meila, since this din is not applicable, the Rambam doesn't bring the din of someone has a court case in Av also not. This whole Gemara daf in in Taanis, daf chof tes amud alef and amud beis, "Mi she nichnas Av, m'matin b'simcha, mi she nichnas Adar, marbin b'simcha." Somebody has a court case, is all not l'halacha. Because this all these dinim are all if you hold that Av there's aveilus the whole month of Av. If there's no aveilus the whole month of Av, there's no simcha in the whole month of Av. There merely is no din of court case also. It is interesting that the Shulchan Aruch be the court case to be pushed off of what Modi brought up before, even if it's not the whole month of Av, but it's really a mazel of these those few days. Not sure why the Rambam doesn't bring it. Why would it not be? Why does it have to be the whole month of Av? Why can't it be just those few Why shouldn't it be just those few days? Okay, harder. The month has the same mazel but goes by the month. It's the whole month. I thought like that. I got out the rule down maybe that's a side that it's it's either the whole month is really a mazel. Once it's not the whole month, so maybe you don't just say for a few days. I don't know how these things work, but it could be. The Shulchan Aruch that does bring it because the Shulchan the Shulchan Aruch brings Mishna Berurah but the Shulchan Aruch brings about the court case, it's because of my sir Shulchan Aruch was with sakana. Anyway, so to sum up very clearly why the Rambam the Shulchan Aruch don't bring Mishna Berurah and the Mar of Mishna Berurah because it's not halacha l'maaseh. Me d'ach the Chasam Sofer is in the gold this Orach Chaim. The Chasam Sofer's son, the Ksav Sofer, had a son, a few kids. One of his kids was this Orach Chaim. And he argues and he says that Mishna Berurah >> [clears throat] >> is halacha l'maaseh. First of all, the Magen Avraham brings it. The Mishna Berurah brings it. But says this Orach Chaim, I why doesn't the Shulchan Aruch bring it? He says the Shulchan Aruch brings it. Where does the Shulchan Aruch bring this din of Mishna Berurah and the Mar of Mishna Berurah? You take a look through all of Orach Chaim, you're not going to find it. So where does the Shulchan Aruch bring it? He says like this. The Av? No, but by Av, he doesn't say Mishna Berurah and the Mar of Mishna Berurah. So he says based off the Yerushalmi. The Yerushalmi says the Bavli. The Bavli by us says that if a person can't read the Megillah on Purim, you could go back a few days. You're the aleph yud days and yud gimmel. Beginning of Megillah, you could move back, read the Megillah a little bit before Purim. The Yerushalmi, however, holds that you could already read the Megillah from Rosh Chodesh. And the Yerushalmi learns it from the possuk by Yom ha-Mishkan ha-Chodesh ha-zeh nehpach mi-yagon l'simcha. Since the whole month is a month of simcha, so maybe if need be, if you can't read the Megillah not on Purim and not the days before, you could move it all the way back from Rosh Chodesh. You could already read the Megillah today this morning. After Purim, you can't. But you could read it all the way back from Rosh Chodesh. Why could you read already from Rosh Chodesh? Because the whole month is a month of simcha. This din is not only Yerushalmi. The Shulchan Aruch brings this din. The Shulchan Aruch brings it as a yesh omrim. And the Rama says v'hachi nohegin. The Rama says v'hachi nohegin. If somebody needs it, you could read the Megillah all the way back from Rosh Chodesh. >> [snorts] >> And maybe says this Orach Chaim, why why could you read the Megillah from Rosh Chodesh? Because it's a zman of simcha. So maybe the Shulchan Aruch is saying that Adar is a zman of simcha. So the Shulchan Aruch doesn't have to bring it again Mishna Berurah and the Mar of Mishna Berurah. By this that the Shulchan Aruch says you could read the Megillah from Rosh Chodesh is where it's brought this din of Mar of Mishna Berurah. L'maaseh, the Chasam Sofer that doesn't go with this teretz. Because the Rambam it's very good in the Shulchan Aruch. The Shulchan Aruch says that you could read the Megillah from Rosh Chodesh obviously means because it's a zman simcha. But the Rambam doesn't bring this din of the Yerushalmi. So if had the Sofer ha-Shulchan Aruch's learning that the reason why the Shulchan Aruch didn't bring Mar of Mishna Berurah is because this din of the Yerushalmi says Mar of Mishna Berurah, the Rambam that doesn't bring the this Yerushalmi halacha of being able to read the Megillah from Rosh Chodesh, the Rambam should have brought Mishna Berurah and the Mar of Mishna Berurah. So we have a machlokes if it's brought halacha in the Shulchan Aruch Mar of Mishna Berurah. The Magen Avraham and the Mishna Berurah bring it. How is one mekayem Mar of Mishna Berurah? Mishna Berurah and the Mar of Mishna Berurah. What exactly do you do to be Mar of Mishna Berurah? By Av, these are these are dinim. These are Shulchan Aruch. These are Gemara. These these dinim how you Mar of Mishna Berurah. The dinim. How are you Mar of Mishna Berurah? Mishna Berurah and the Mar of Mishna Berurah. How do you understand what the Gemara says it and halacha the Magen Avraham the Mishna Berurah bring it? What do you do to be Mar of Mishna Berurah? Lain the Megillah is one of them. I think you could lain the Megillah because it's a zman simcha. It's a it's it's a it's two separate dinim. You could lain the Megillah zman simcha also zman of simcha. The Rogatchover and Safed Paneach says you Mar of Mishna Berurah al y'dei achila v'shtiya. Al y'dei achila v'shtiya. To eat and to drink, so to speak, to make seudos. He brings a raya from the Gemara the Gemara Moed Katan. When the Gemara speaks about uh Beis Din killing on Yom Tov the Beis Din sitting on Yom Tov, so the Gemara says that somebody that a Beis Din that has to kill is not allowed to eat. They have to fast that day. So the Gemara says v'hoch am ameis you don't you're lacking simchas Yom Tov. So he says you see that simchas Yom Tov is al y'dei achila v'shtiya simcha. So maybe says the Rogatchover Mishna Berurah and the Mar of Mishna Berurah is al y'dei achila v'shtiya. That's one way Mar of Mishna Berurah al y'dei achila v'shtiya. Number two, in Shulchan Aruch and on the bottom of this Torah M'Yad they bring from the Steipler that the Steipler from Rosh Chodesh Av used to drink a little bit of wine every day. Also Mishna Berurah and the Mar of Mishna Berurah used to drink a little bit of wine every day. Reb Zalman, they bring in Alichos from Reb Zalman once Mishna Berurah and the Mar of Mishna Berurah that a person's supposed to work on himself to move away any daiga, any thing that a person has different daigas. Mar of Mishna Berurah it's more of a machshava type of thing, but it's Mar of Mishna Berurah. A person's supposed to work to be happy, not to remove the daigas that he has. Then in the book yeah the First of all, the shittah is the chiyuv in simchas Yom Tov v'Yayin. Where is that shittah taken from? The Rambam? We'll speak a little bit hope we'll get to it a little bit the chelek between maybe overall of all of Adar even just Purim to all Yom Tov. I will get to that. So the third is Reb Zalman says is that Mar of Mishna Berurah the person should remove his daiga, not being worried. He should try to properly be happy. Then in the book Orach Chaim says a different shittah and he says the following. He says when it comes to be mekayem Mishna Berurah, we need a din in the Shulchan Aruch. Because really a person's supposed to be b'simcha. It says tachas asher lo avadtem Hashem Elokeichem b'simcha. The tochacha comes because a person is not b'simcha. Persons are not even avdei Hashem b'simcha. So to be mekayem, you need dinim. What how to minimize, how much to minimize. But when it comes to be marbeh, anything that it takes, any person for what it takes for him to be b'simcha, you should do. There's no particular type of din what it makes you b'simcha. For one person, if a person learns Gemara, that puts him b'simcha. Whatever a person puts him b'simcha, that's Mar of Mishna Berurah. To be mekayem, to be mekayem is halacha because really you're supposed to be b'simcha. But to be marbeh, every person has their derech what makes them b'simcha and that's Mar of Mishna Berurah. Reb Moshe in my father's sefer Darkei Moshe in Adar brings along these lines Reb Moshe. There Reb Moshe somebody asked him why why it's not brought. Not so much the shaila why the Shulchan Aruch doesn't bring Mishna Berurah but why aren't there any dinim maybe in the Gemara? Why aren't there any dinim? What do you Mar of Mishna Berurah? So Reb Moshe answered that Yidden know how to add in simcha. That's what he answered. People know Yidden know how to able to add in simcha. So maybe the Gemara didn't have to say it. So Reb Moshe, being mekayem, so that time you have to gauge with halacha. So we have a machlokes so to speak if this din of Mar of Mishna Berurah is halacha l'maaseh. The Magen Avraham and the Mishna Berurah bring it. We see different machlokes how to be Mar of Mishna Berurah achila v'shtiya, with wine, take away daiga, or just whatever a person could do to be Mar of Mishna Berurah. That is Mar of Mishna Berurah. Why are we Mar of Mishna Berurah in Adar? Why? So Rashi says, you know why Mar of Mishna Berurah? Rashi says Mishna Berurah and the Mar of Mishna Berurah because it's yemei nisim hoyu l'Yisrael. Adar v'Nissan. The v'Nissan do in in Adar v'Nissan these Purim I'm sorry Purim and Pesach. Purim and Pesach were nisim that happened the months of of Adar and Nissan. So therefore Mishna Berurah and the Mar of Mishna Berurah. We actually spoke about it last year. It was a leap year ibbur year. We spoke about it. Which Adar is Mar of Mishna Berurah? Where the Yavetz on this Rashi. But anyways, the reason why Mar of Mishna Berurah is because the nisim that happened to Klal Yisrael. Adar was Purim. Nissan is Pesach. in the space of That's one reason that's one reason why Marvin the Simcha has to do with Purim. has to do with Purim. This famous over here in Taanis says a different shot. He says "Lulay divrei Rashi, the reason why it's Marvin the Simcha is because the month of Adar was the month that we started to put together the shkalim, the machatzis hashekel, the collection for Nisan, which was the month that we bought the korbanos. Like we had in last week's shiur with the machatzis hashekel was for the korbanos. And he says there's many psukim in Nach that speak about what a simcha was in the time of the Beis Hamikdash when Klal Yisrael gave the machatzis hashekel. That was the renewal of the kind of the collection for the new year's korbanos. They had mach the money to buy korbanos. Is the mail like this. Since Bismon Habayis, there was a simcha of giving the machatzis hashekel for the korbanos. Kivan shekiblu b'simcha, then they were That's simcha continues. So it's a new pshat why it's mishenichnas Adar marbin b'simcha. The poshut pshat is marbin b'simcha because of because of Purim. He says it's nothing to do with Purim, it's because it was the month that there was a big collection in Klal Yisrael to give, to donate the korbanos of Klal Yisrael. The korbanos came for kaparah. Made an achas yoch for the Ribono shel Olam. So it was a zman simcha. Then they were That simcha we still have now even without the Beis Hamikdash. Why is it mishenichnas Adar marbin b'simcha? It's the whole month if only because of Purim. Well, if you have we said from the Sfas Emes, it was the whole month of Adar that we had the collection of the machatzis hashekel, so it's a full month of marbin b'simcha. But if you have Rashi explains the poshut pshat that marbin b'simcha because of the ness of Purim, by Kislev, why by Kislev don't you have Chanukah? I'm sorry, you don't have the whole month of Chanukah, the whole month of Kislev because of the ness of Chanukah should also be marbin b'simcha. So the shaila is why Purim and Pesach? Some learn it's because of it's two months together. Or if it means Purim and Pesach because Nisan also is supposed to be b'simcha. So why is it dafka This won't be me'asheiv dafka. Why dafka is it the whole month of Adar? If you take a look in the Megillah, when Haman made hipil pur, this lot, this goral that he made was really a two-part goral. If you look at the Malbim, the going also more the kitzur Malbim by Ruach Chaim explains how he made a whole sophisticated raffle with the days and the months. But this goral, this lottery that Haman did was two two parts. One part was what day of the month, and one part was also was just in particular what month. Like the Gemara says, he went through the months, and then when he came to Adar and it fell into Adar, he was very happy because Adar was the month that Moshe Rabbeinu was niftar. The Gemara says "V'lo it was the month that Moshe Rabbeinu was born. But al kapaim, one part of the goral was he was picking what month that chas v'shalom Klal Yisrael should be killed out. So it comes out the ness of Purim besides it's a ness in the particular day, it's also a ness in the month cuz Haman was working with the month as well. Besides working with the day, he was working with the month. How much of the month are you supposed to be b'simcha? Mishenichnas Adar marbin b'simcha. Is it the whole month? Is it only till Purim? Mishenichnas Adar marbin b'simcha. Pashtus, pashtus it's the whole month. >> [snorts] >> The Aishal Avraham speaks it out pretty clearly. And it's actually in the Chasam Sofer. Could be it's poshut like that, but the Chasam Sofer discusses when handling between Av and Purim, if Av is the whole month is a discussion. And the Chasam Sofer goes this that they want the Magen Avraham wants to say b'dayim es Purim. So he says it's not b'dayim es Adar. He says it's not a It's not a dimyon. For whatever reason he says over there. But al kapaim, Adar he says it's the whole month. Av, the marbin b'simcha is only till Tisha B'Av. But Adar he says it's the whole month. So pashtus, mishenichnas Adar, what we just started the month, the din of marbin b'simcha is not only till Purim, but it's all the way till the end of the month. What's what's the pshat we said before that the reason of simcha is Pesach Megillah, which is only till Adar till Purim? Then it should only be very good. You're asking very good. What we said before from the Yerushalmi that it's you may simcha but only till Purim. If I remember correctly, that That's a different din because v'lo ya'avor. Mitzad the kri'as Megillah, just like the Gemara speaks about the eima shishis v'shishis, you should be able to go after tes yud dalet Adar as well. So the Gemara says a drasha in the Megillah that you can't go later. So really out the yemei simcha, you should be able to read the whole entire Adar. There's a drasha to say not after Purim, but the yemei simcha is the whole Adar. L'fi the Sfas Emes that we said before that the whole month of Adar that's the shkalim, so then it'll hold it's poshut it's the whole Adar. Me'idach, what we mentioned before from the Steipler that he used to drink a little bit of wine every day marbin b'simcha, he only drank till Purim, not the whole month. But the pashtus is marbin b'simcha is the whole month. I just want to conclude with something that's a little bit more relevant to Purim. But since we're speaking about the marbin b'simcha and was said from the Steipler about drinking wine, there's a din on Purim, particularly on Purim, chayav inish l'visumei is supposed to drink ad d'lo yada. Which is a uh din only on Purim, not on any Yom Tovim. This din to drink on Purim, it's not the pshat is that there's a chiyuv to drink. And you only says the Sfas Emes and Rebbi Yisrael Salanter, the Eimek Bracha brings this Rebbi Yisrael Salanter. It's not the pshat is that you only mekayem the mitzvah of drinking only after you become drunk. But rather chayav inish l'visumei, you're supposed to drink and be b'simcha. And drink more and be be more of a simcha. That's chayav inish l'visumei. When do you become patur from this mitzvah? You become patur when you become ad d'lo yada, when you become drunk. There's no chiyuv to become drunk. There's a chiyuv to drink. And then 10 minutes later drink more and be more of a simcha. The din b'simcha on Purim. Once a person hits ad d'lo yada, now some say you're patur from the mitzvah, some say you don't have to drink weiter. There's no chiyuv to become ad d'lo yada. But what's the difference? What's the difference between Purim? We were focusing today in the whole shiur really on Adar, but once we speak already about drinking, we'll go zoom in a little bit into Purim. What's the difference between Purim and all other Yom Tovim? All other Yom Tovim there's also a din to be b'simcha. Why Purim is there a din to drink and to drink more and to be more of a simcha? Every Yom Tov like you mentioned earlier with Yom Tov, every Yom Tov there's a din in simcha l'vavas ya'ayin. There's a din to be b'simcha. What happened over here Purim that there's actually a din not just to drink and be b'simcha, but to constantly to drink more and to be more of a simcha? What's this additional din? Explains the Brisker Rav, and he says the following. Every Yom Tov, the din to be b'simcha is really with an outcome. It's not just to be happy. You're supposed to be b'simcha to be able to beget to be to get closer to Hashem. That's the din simcha. That din simcha is every single Yom Tov, and therefore it doesn't really make a difference how you get to that. Of course, in simcha l'vavas ya'ayin, you have to do pe'ulos that enable you, allow you to be b'simcha. So mainly eat meat, you drink wine, and you're mainly b'simcha, which is to be close to Hakadosh Baruch Hu. There's a Medrash. However, Purim, the mitzvah of simcha is a mitzvah for itself to be happy. So every time you drink and you're more happy, you mekayem more of the mitzvah. That's why dafka Purim there's a mitzvah to drink ad d'lo yada. Meaning to say is drink and continue drinking and drink more because the mitzvah is in itself of being happy. As opposed to says the Brisker Rav, of every Yom Tov, the mitzvah is not a mitzvah just of being happy. It's being happy that it should bring a person to Hakadosh Baruch Hu. So just to recap what we said mishenichnas Adar marbin b'simcha, which is a din in the Gemara, halacha it's not brought in the Shulchan Aruch. We saw Maybe the Shulchan Aruch does bring it. The Magen Avraham and the Mishna Berurah bring it. We saw different ways how to be b'simcha. And we should all be zocheh dafka that it should be a month of mishenichnas Adar marbin b'simcha. What's interesting about other Yom Tovim, there's also halacha I don't know