No, he called him Mashiach, no, he gave a name, just like you give Yaakov, you can give all kinds of names. He gave him the name Mashiach, and there are some people called Mashiach. Now I remember he he he he came from Russia for many years they didn't have any children. So I remember farbrengen, I remember myself that the Rebbe in the middle of our farbrengens the Rebbe said, \"who is Mashiach?\" He meant him, where he was. So they went to find him to look for him and that shit took a moment and then by the Rebbe every second and uh it was already So people were like, you know, waiting. So the Rebbe started smiling and the Rebbe said, \"הלוואי זאל משיח בן בן בן דוד קומען אזוי שנעל ווי משיח בן רפאל\". You know what I'm saying? Not only with Rafael, \"הלוואי משיח בן דוד זאל קומען אזוי שנעל ווי משיח בן רפאל\". And then I remember he came over, the Rebbe became very very serious and he gave him lechaim and I remember he said to him these words, \"אז ער האַט זרע חיי וקיימא\". זרע חיי, children. He gave him a beracha for children, I know what the et ratzon was at that time. He didn't have children for many years after the chatanah. But at the end next year later he had a child. He did get a few children after that already. But I remember that it was very serious in this lashon, I was standing right there. זרע חיי וקיימא. And remember these words, \"הלוואי זאל משיח בן דוד קומען אזוי שנעל ווי משיח בן רפאל\". Yeah.

זאגט די Gemara ווייטער, אמר רב יהודה בריה דרב שמואל בר שילת, רב יהודה the son of רב שמואל בר שילת said, משמיה דרב, משמיה דרב, name of רב, בקשו חכמים לגנוז ספר קהלת, the chachamim wanted to hide קהלת, מפני שדבריו סותרין זה את זה, that you find contradictions there. Mimela, there's something wrong with it. Kohelet is written by Shlomo. He didn't finish his reign so קהלת קהלת בן דוד. Kohelet is another name for Shlomo. Maybe he said it and he wrote it down it says, yeah. But it's the words of of Shlomo Hamelech. So it has a contradiction. ומפני מה לא גנזוהו? Why didn't they hide it? מפני שתחילתו דברי תורה וסופו דברי תורה, because it starts with the importance of Torah and finishes with the importance of Torah. And the Gemara's gonna explain. תחילתו דברי תורה, where do we find the beginning about Torah? דכתיב, it says in the beginning of קהלת, מה יתרון לאדם בכל עמלו שיעמול תחת השמש? What gain does a person have with all his hard work under the sun? ואמרי דבי רבי ינאי, in the yeshiva of Rabbi Yanai they learned like this, תחת השמש הוא דאין לו, there's no use in anything you do under the sun. קודם השמש יש לו, things that are before the sun you do gain. What's before the sun? Torah. Torah was created 2,000 years before the world was created. So Torah is before the sun. Torah is higher than the sun. And therefore, we see here that it's stressing the importance of Torah. So that's a maalah. סופו דברי תורה, what do we find the end of it is? He's poor learning. No, he said anything, when he said there's no use in what you do, it's only veltlekhe zakhn. Anything that you do in connection to to the א, there's another pasuk has a another contradiction. It says אין כל חדש אין חדש תחת השמש. There's nothing new under the sun. But the Gemara says, ask a kashya, \"Ah, it says אין בית המדרש בלא חידוש?\" There's no בית המדרש without a chiddush. Here it says there's nothing new. So the Gemara answers, אין חדש תחת השמש, but למעלה מן השמש, beyond the שמש, of course there is news. Torah become mechadesh every day. Same thing here, there's no gain in anything that you do which is under the שמש, which is all the gashmiyusdike things. But we learn Torah and do mitzvot, that's not under the sun, that's higher than the sun. סופו דברי תורה, the end is דברי תורה, דכתיב it says, סוף דבר, the end of everything is, הכל נשמע, when everything will be heard, what will be the end? את האלקים ירא, that's the main thing, to be afraid of השם, ואת מצותיו שמור, to keep his מצוות, כי זה כל האדם, this is the whole person. מאי כי זה כל האדם? What do you mean this is the whole person? אמר רבי אלעזר, רבי אלעזר says, כל העולם כולו לא נברא אלא בשביל זה. The whole world was only created for the person who is a yerei shamayim. When the pasuk says you את האלקים ירא ואת מצותיו שמור כי זה כל האדם, everything in the world was created for this person. רבא בר עולא אמר, שקול זה כנגד כל העולם כולו. This guy weighs, his importance, his greatness is as great as the whole world put together. שמעון בן עזאי אומר, ואמרי לה שמעון בן זומא אומר, לא נברא כל העולם כולו אלא לצוות לזה. The whole world was created only to help this one person. The person who is a yerei shamayim, so everything else in the world was created all because of him. I think the Rambam in Moreh Nevuchim gives an interesting mashal. Because they asked him, \"how could you say that the whole world was created for the Yidden? You have billions of people in the world. How many Yidden do you have in the world?\" So he gives a mashal that sometimes you can have a house which takes how many floors, and you have how many hundreds of עבדים there and workers and everything is going on, all in order that one חכם should be able to sit and work his on his חכמה, so they will help him and they will do, and you have hundreds of people working. \"Ah, this is one against hundreds?\" So that's same thing here. The whole world was made in order לצוות לזה means to command, לצוות means to connect. To connect to this one person. צוותא וחיבורא, yeah. Okay, so that we see why they didn't hide it, because it starts with the מעלה of Torah, finishes with the מעלה of Torah. The last piece telling us about the מעלה of being a yerei Shamayim. ומאי דברים סותרים? It

says that what did we say that they wanted to hide it because they found a contradiction there. Okay, what's the contradiction? כתיב, one pasuk says, טוב כעס משחוק, better to be angry than to be laughing, to be happy. Yeah. כתיב, another pasuk says, and no, and I also, another pasuk says similarly, ולשחוק אמרתי מהולל, I praise laughter, happiness. כתיב, another pasuk says, ושבחתי אני את השמחה, I'm praising the simcha, and then כתיב another pasuk says, ולשמחה מה זו עושה, why are you happy about that? There's no reason to be happy. It's a contradiction. So לפועל ממש, how do we answer the contradiction? Gemara says, לא קשיא, טוב כעס משחוק, when it says anger is better than laughter it means like this: טוב כעס שכועס הקדוש ברוך הוא על הצדיקים בעולם הזה, the anger that Hashem shows to tzadikim in this world, means sometimes you see tzadikim don't have it good in this world, is better משחוק שמשחק הקדוש ברוך הוא על הרשעים בעולם הזה, from the laughter that Hashem shows to the resha'im in this world. Even though this world they get good and the tzadikim don't, because Hashem feels that he wants to punish them for whatever little thing they did in this world, so Olam Haba should be completely good. And the resha'im farkert, any little good they think, he gives them away in this world. He laughs to them, smiles to them, and then they shouldn't have Olam Haba. And the other פסוק where it says, ולשחוק אמרתי מהולל, that I said praised, I said to be praised the laughter, זה שחוק שמשחק הקדוש ברוך הוא עם הצדיקים בעולם הבא, that the laughter and the Hashem the smiling that Hashem does to the tzadikim in olam haba. ושבחתי אני את השמחה, the other פסוק where it says I'm praising the שמחה, זו שמחה של מצוה, when you're happy doing a mitzvah. And the other פסוק where it says, ולשמחה מה זו עושה, what are you doing, what's the simcha doing? זו שמחה שאינה של מצוה, it's a simcha that's not shel mitzvah. If it's not a mitzvah, then takke you shouldn't, there's no reason to laugh.

וללמדך, this teaches us, אין שכינה שורה, the Shechinah doesn't rest, לא מתוך עצלות, not from laziness, לא מתוך עצבות, not from sadness, לא מתוך שחוק, not from laughter, but here it doesn't mean it means it means stam, yeah, bad laughter. לא מתוך קלות ראש, not from lightheadedness, ולא מתוך שיחה, not stam talking דברים בטלים, which is ולא מתוך דברים בטלים. דברים בטלים is is d'varim b'teilim is why, it's d'varim teitch. Doesn't mean bad things. You talk things that you know will have no תועלת, it's called דברים בטלים. You talk the best things, oh, no nothing will come out. אלא מתוך דבר שמחה של מצוה. The way Hashem Shechinah will rest is only if you have simcha shel mitzvah, שנאמר, it says, ועתה קחו לי, it says in Melachim, and the navi said, \"Take for me an instrument and start singing music.\" And then it says, והיה כנגן המנגן ותהי עליו רוח ה', then the ruach of Hashem came on him because a navi could only get his nevuah only mitoch simcha. So when you have simcha, that's why it's so important. That's where the lashon comes from, not from here, but it's a made up לשון, מצוה גדולה להיות בשמחה. Where's the lashon from? Not from Tehillim and not from Kohelet, it's not. I think it's from Rabbi' Nachman of Breslov. Yeah. מצוה גדולה להיות a song, מצוה גדולה להיות בשמחה תמיד, but it's true, it's true, it's a big thing.

עבדו את ה' בשמחה, you should serve Hashem b'simcha. Ay, it says only serve Hashem, so it doesn't mean you have to be b'simcha every moment when you when you do a mitzvah. The emet is there's no such thing as a moment that you're not serving Hashem. A Yid has to serve Hashem every second. There's no such thing as Whether it's a mitzvah or it's בכל דרכיך דעהו, וכל מעשיך לשם שמים, so you're so it's עבדו את ה' בשמחה, you have to be b'simcha constantly. That's the maalah of a nigun. Ah, that's the maalah of a nigun, the maalah of singing, yeah, the maalah of being b'simcha. It's Chassidus stressed very much the Baal Shem Tov, that's what the Baal Shem Tov said. So they said in the name of the Baal Shem Tov that not the word simcha, but the negativity of of atzvus, of being sad. He said there are two things: there's one thing that's not a mitzvah and it could bring you to what no other mitzvah could bring you, and there's one thing it's a that's not an aveirah, but it can it could bring you to the worst aveirot. The good thing, he said, was mikveh, there's no chiyuv for a man to go to the mikveh, nevertheless, it could go to the mikveh brings taharah, and leads you to do the greatest mitzvot. And being sad is not an aveirah, it doesn't say anywhere in the תורה, אסור להיות בעצבות, and nevertheless, it could lead you to the worst things because atzvut is the source the source of of all the aveirot. תחת אשר לא עבדת את ה' אלקיך בשמחה ובטוב לבב. Yeah, that's the same vort, nu. The תוכחה talks about, farkert, the Aibershter is punishing you why you didn't Right. תחת אשר Yeah, but it doesn't say it's אסור. Yeah, but it doesn't say, ein hachi nami, but that's a remez in the pasuk, which is not a pashuter pshat. The

Alter Rebbe in Tanya brings that pasuk with a pshat from the HaAri z"l, who taytsh, the pashuter pshat in the pasuk is Rashi's, it's different. Because you didn't serve Hashem at a time when things were going well for you, a time when you were happy, meila at a time when you were sad because you're sick and you're And you don't serve Hashem, Hashem says, \"Okay, I can understand.\" Things went good for you, you were happy, why didn't you serve Me? That's the pashute pshat. But the Alter Rebbe in Tanya פרק כ״ו brings a פירוש כי ידוע, נו, ידוע פירוש HaAri z"l. HaAri z"l taytsh, because you didn't serve Hashem בשמחה. You served Hashem, but not besimcha. And we have always, whenever I mention, so I mention that be'emet it's a פלא, why does he bring HaAri z"l when the Rambam says it? The Rambam quotes this pasuk, he says this pshat in Rambam. Yeah. Well, I don't know, I guess that was the All right. He he he taytsh it through more and he brought it out more. And he said that the that that the HaAri z"l said on himself the reason he was זוכה to all these מדרגות was from his simcha shel mitzvah, not from his mitzvah itself. Hasimcha shel mitzvah itself, it showed it. I understand it like halacha and Kabbalah, where to hear it heard it from the Rambam and the HaAri zal. Glad to know that they're both Normally, if there's a פירוש הפסוק from the Rambam, you don't say it's in the name of HaAri zal. There are many proofs to that. He didn't say it was in the name, he said like it's known the peshat of the HaAri zal. The HaAri zal, but he could That means, okay, there must be a reason why he brought It's like the beginning of of Shaar HaYichud VehaEmunah, he quotes on the pasuk, \"לעולם ה׳ דברך נצב בשמים\", טייטשט כנודע כי ופירוש הבעל שם טוב, that peshat is written in Tehillim, in Midrash Tehillim. So the Rebbe taitsh פירש Baal Shem Tov doesn't mean he explained, he spread it out, he was מפרסם it. There are many proofs Where is he What did the HaAri say? Yishar koach. That is a fact. Here. When I go to the mikveh, bring the You can mark it