Today we are learning Chapter Reish Lamed, 230, discussing what qualifies as a siyum.
We know that completing a tractate allows for a seudas mitzvah. For example, a bechor who participates in a siyum is exempt from fasting on Erev Pesach. Similarly, during the Nine Days, when we refrain from eating meat, participation in a siyum permits one to eat meat.
The question raised is: what defines a valid tractate for a siyum? There are two Talmuds—the Babylonian Talmud and the Jerusalem Talmud. Some suggested that only completing a tractate in the Babylonian Talmud should count, since the Jerusalem Talmud is not fully complete in the same way and contains many unresolved discussions.
The Rebbe responds with surprise, stating that such a distinction is entirely novel. On the contrary, many later halachic authorities are quite lenient regarding what qualifies as a siyum. There are those who consider even completing Avot d'Rabbi Natan as sufficient for a siyum, despite it not being part of the standard Talmudic tractates.
Furthermore, some opinions are even more lenient, allowing a siyum to be made upon completing a single chapter. Given this, the Rebbe emphasizes that completing an entire tractate—even a smaller one—should certainly qualify.
All the more so, the Rebbe concludes, a complete tractate of the Jerusalem Talmud unquestionably constitutes a valid siyum. It can therefore be relied upon for purposes such as exempting a bechor from fasting or permitting meat during the Nine Days.
Summary
The Rebbe affirms that completing a tractate of the Jerusalem Talmud fully qualifies as a siyum. Given that even smaller works or partial completions are accepted by some authorities, there is no doubt that a full Yerushalmi tractate is sufficient.