סימן קל"ה-כי אקח מועד

And through this the Talmudic difficulty in Sukkah, p. 27b — regarding Rabbi Eliezer — is well resolved. This means: for even according to the Talmud's resolution here — that he went and came on the same day [azil v'asiy b'yomay] — namely: through this Rabbi Yitzchak said that one is obligated to greet one's teacher on the Festival. And what Rabbi Eliezer said — praising the indolent on the Festival [m'shabbe'ach ani es ha'atzlanim b'regel] — speaks of one who does not come on the same day. Even so — one still has a difficulty: Rabbi Yitzchak said in general terms that a person is obligated to greet his teacher on the Festival — and did not specify his words — that specifically one who goes and comes on the same day. And for this reason the Rambam actually ruled simply — in Hil'chos Talmud Torah, Chapter 5, Halacha 7: that one is obligated to greet one's teacher on the Festival — without making any distinction at all. And see in many places there. And according to Rabbainu's words this is well resolved. For even one who does not come on the same day — who is then not obligated to actually go to his teacher's house to greet him — for the reason that Rabbi Eliezer gave. Even so: he is obligated to fulfill the greeting of his teacher [kabalas p'nai rabo] in his own home. And it is automatically understood: that one who goes and comes on the same day is certainly obligated to go to his teacher's house to greet him literally. And through this the Talmudic difficulty in Sukkah, p.

And perhaps one can say: this is the matter of what the Sages said: : when a man's wife dies — he is forbidden to marry another woman until three Festivals have passed over him. And it is explained there: that this is in order to forget the love of his first wife. Meaning: as above — for the sanctity of the Festivals is the aspect of attachment to the Tzaddikim — which is in the aspect of: "your love was wondrous — surpassing the love of women." And this is what the Sages said: "one does not marry women during the Festival [mo'ed]" — as it is said: "and you shall rejoice in your Festival [b'chagecha]" — and not in your wife [u'v'ishtecha]. 27b — regarding Rabbi Eliezer — is well resolved. This means: for even according to the Talmud's resolution here — that he went and came on the same day [azil v'asiy b'yomay] — namely: through this Rabbi Yitzchak said that one is obligated to greet one's teacher on the Festival. And what Rabbi Eliezer said — praising the indolent on the Festival [m'shabbe'ach ani es ha'atzlanim b'regel] — speaks of one who does not come on the same day. Even so — one still has a difficulty: Rabbi Yitzchak said in general terms that a person is obligated to greet his teacher on the Festival — and did not specify his words — that specifically one who goes and comes on the same day. And for this reason the Rambam actually ruled simply — in Hil'chos Talmud Torah, Chapter 5, Halacha 7: that one is obligated to greet one's teacher on the Festival — without making any distinction at all. And see in many places there. And according to Rabbainu's words this is well resolved. For even one who does not come on the same day — who is then not obligated to actually go to his teacher's house to greet him — for the reason that Rabbi Eliezer gave. Even so: he is obligated to fulfill the greeting of his teacher [kabalas p'nai rabo] in his own home. And it is automatically understood: that one who goes and comes on the same day is certainly obligated to go to his teacher's house to greet him literally.

Siman One Hundred and Thirty-Sixסימן קלו And see Rashi there in Sukkah, p. 27b — on the words: "you are not among those who dwell on the Festival" — meaning: you did not remain in the house with your wife. And similarly afterwards — on the words: "this one who goes and comes on the same day and rejoices the joy of the Festival with his wife — he is obligated to greet his teacher." It appears at first glance from his words: that the meaning is — that when one is not at home with his wife — in the aspect of: [Deuteronomy 14] "and you shall rejoice — you and your household" — then his joy is also not complete. And therefore he said to him: "you are not among those who dwell on the Festival." And see Yevamos, p. 62b: "one who is without a wife is without joy — as it is written: 'and you shall rejoice — you and your household.'" And see Chiddushei Aggados there. And now one can say — in a witty vein — that when one is truly attached to the Tzaddik: through which one can truly feel the sanctity of the Festival — which is the essential aspect of the greeting of one's teacher on the Festival as above — and the attachment truly — means: that one loves the Tzaddik with complete love — in the aspect of: [2 Samuel 1] "your love to me was wondrous — surpassing the love of women" — as elaborated in the discourse. Then on the contrary: when one dwells on the Festival with the Tzaddik — one's joy is more complete than when at home. And then in truth one is obligated to greet one's teacher on the Festival literally. Since on the contrary: through this one's joy is more complete as above. And one can also say the reverse: since one is attached to the Tzaddik with true attachment — so greatly — then one can also fulfill the aspect of the greeting of one's teacher even while being at home. As in the case of one who does not go and come on the same day as above. And perhaps one can say: this is the matter of what the Sages said: [Moed Katan 23 — brought in the Shulchan Aruch]: when a man's wife dies — he is forbidden to marry another woman until three Festivals have passed over him. And it is explained there: that this is in order to forget the love of his first wife. Meaning: as above — for the sanctity of the Festivals is the aspect of attachment to the Tzaddikim — which is in the aspect of: "your love was wondrous — surpassing the love of women." And this is what the Sages said: [Moed Katan 8] "one does not marry women during the Festival [mo'ed]" — as it is said: [Deuteronomy 16] "and you shall rejoice in your Festival [b'chagecha]" — and not in your wife [u'v'ishtecha].