No, he called him Mashiach, another given name. Just like you give Yaakov, you can give all kinds of names. They gave him the name Mashiach, and there are some people called Mashiach. Now I remember he he he came from Russia, for many years he didn't have any children. So I remember at a farbrengen, I remember myself, that the Rebbe, in the middle of a phone farbrengens, the Rebbe said, \"וואו איז משיח?\" He meant him, where he was. So they went to find him, to look for him, and it took a moment, and by the Rebbe every second, you know, 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.\" Father's name was Rafael. הלוואי משיח בן דוד זאל קומען אזוי שנעל ווי משיח בן רפאל. And I remember he came over, and the Rebbe became very, very serious, and he gave him a l'chaim, and I remember he said to him these words, he said: \"זרעא חייא וקיימא.\" זרעא חייא, children. He gave him a bracha for children. I don't know what the et ratzon was that time. He didn't have children for many years after the chassunah. But at the end of next year later he had a child. I think he had a few children after that already. But I remember that it was very serious. This lashon, I was standing right there. He said: זרעא חייא וקיימא. But I remember these words: הלוואי זאל משיח בן דוד קומען אזוי שנעל ווי משיח בן רפאל. Yeah. So the Gemara continues weiter, 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, ביקשו חכמים לגנוז ספר קהלת, the חכמים wanted to hide קהלת, מפני שדבריו סותרין זה את זה, that you find contradictions there. So memeila

something wrong with it. Koheles was written by Shlomo HaMelech, not... דברי קהלת, קהלת בן דוד. No, Koheles is David, another name for Shlomo. Maybe he said it and he wrote it down, it says, 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 it finishes with the importance of Torah. And the Gemara is going to explain: תחילתו דברי תורה, what do we find at 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 of 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 2000 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 pressing the importance of Torah. So that's a maalah. סופו דברי תורה, what do we find at the end of it? Learning Torah, is Torah 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 at the top of the שמש. By the way, there's another pasuk has another contradiction, it says אין כל חדש, אין חדש תחת השמש. There is nothing new under the sun. But the

Gemara says, asks a kashya, אי it says אין בית המדרש בלא חידוש, there's no בית המדרש without a חידוש, here you say there's nothing new? So the Gemara answers: אין חדש תחת השמש, but למעלה מן השמש, beyond the שמש, of course there is news. You can become a 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, 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 מצות, 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, Rabbi Elazar 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: 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, in other words 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. Could ask, how could you say the whole world created for the Yidden? You have billions of people in the world, how many Yidden do you have and so... So he gives a mashal that sometimes you can have a house which is spaced how many floors, and you have how many hundreds of עבדים there and workers, and everything is going on, all in order that one chacham should be able to sit and work is on his chochmah, so they will help him and they will do and he have hundreds of people working. איי, this is one against hundreds? So that's, same thing here. The whole world was made in order לצוות לזה. To connect to this one person. צוות וחיבור, yeah. Okay, so that we see why they didn't hide it, because it starts with the maalah of Torah, finishes with the maalah of Torah. The last piece is telling us about the maalah of being a yerei shamayim. ומה דברים סותרים it says, yeah,

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. Be happy. Better to be angry than laughing. 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 what are you happy about? 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 צדיקים בעולם הזה, the anger that Hashem shows to tzadikim in this world, I mean sometimes you see tzadikim don't have it good in this world, is better משחוק שמשחק הקדוש ברוך הוא על רשעים בעולם הזה, than the laughter that Hashem shows to the reshaim 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 the Olam Haba should be completely good, and the רשעים, 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 pasuk, where it says, ולשחוק אמרתי מהולל, that I said, I praised, I said be praised that laughter, זה שחוק שמשחק הקדוש ברוך הוא עם הצדיקים בעולם הבא. That's the laughter and the Hashem the smiling that Hashem does to the tzadikim in Olam Haba. ושבחתי אני את השמחה, the other pasuk where it says I'm praising the שמחה, זו שמחה של מצוה. When you're happy doing a mitzvah. And the other pasuk where it says, ולשמחה מה זו עושה, what are you doing? What's the simcha doing? זו שמחה שאינה של מצוה. That's a simcha that's not של מצוה. If it's not a mitzvah, then takeh you shouldn't there's no reason to laugh. ללמדך, this teaches us, אין שכינה שורה לא 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 I mean laughter, it means stam, yeah, bad laughter, לא מתוך קלות ראש, not from lightheadedness, לא מתוך שיחה, not stam talking דברים בטלים, which is לא מתוך דברים בטלים. דברים בטלים is is shmuesn taytsh. 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, but no, nothing will come out. אלא מתוך דבר שמחה של מצוה. The

way that Hashem Shechinah will rest is only if you have שמחה של מצוה, שנאמר, it says, ועתה קחו לי, in Melachim, where the navi said, take for me an instrument and start singing music, and then it says, והיתה עליו רוח השם, 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 Koheles, it's not I think it's from R'' Nachman miBreslov. Yeah. מצוה גדולה It's a song, מצוה גדולה להיות בשמחה תמיד. But it's true, it's true, it's a big thing. עבדו את השם בשמחה. You should serve Hashem b'simcha. Ai, it says only serve Hashem, so that doesn't mean you have to be b'simcha every moment when you when you do a mitzvah? The emes 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 השם בשמחה, you have to be b'simcha constantly. והמעלה של ניגון? Ha? That's the maalah of niggun, the maalah of singing, yeah, the maalah of being b'simcha. Chassidus stressed very much the Baal Shem Tov. That's what the Baal Shem Tov said, so they say 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 that's 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 when you go to the mikveh, it 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 most the source of of all the aveirot. תחת אשר לא עבדת את השם אלקיך בשמחה. Yeah. That's the same vort, nu. תחת אשר, it's פארקערט, אייבערשטער is punishing you why you didn't עבדת. Right, but is it Yeah, but it doesn't say it's asur. Yeah, but it doesn't say. Ein hachi nami, but that's but I admit that pasuk which is not a pashut pshat. The Alter Rebbe in Tanya brings that pasuk with a pshat from the HaAri z"l who טייטשט the pashut pshat in the pasuk is, Rashi says, different: because you didn't serve Hashem at a time when things were going well for you, time when you were happy. Mila, in your time when you're sad because you're sick and and you don't serve Hashem, Hashem says, \"Okay, I can understand.\" If things went good for you, you were happy, why didn't you serve Me? That's the פשוט'ע פשט. But the Alter Rebbe in Tanya פרק כ\"ו brings a פירוש, כנודע פירוש האריז\"ל. Arizal טייטשט, because you didn't serve השם בשמחה, you served Hashem, but not b'simcha. And we have always, whenever I mention, and we mentioned that be'emet it's a pele, why does he bring Arizal when the Rambam says it? The Rambam quotes this pasuk, he says this pshat in Rambam. Yeah, so I don't know, I guess that was the He He He He טייטשט it out more and he brought it out more. And he said the the the Arizal said on himself, the reason he was zocheh to all these madreigot was from the simcha shel mitzvah. Not from his mitzvah itself. Simcha shel mitzvah. The simcha shel mitzvah itself. I understand it by halacha and Kabbalah, we had to hear it, heard it from the Rambam and the Arizal, glad to know that they're both Normally, if there's a פירוש הפסוק from the Rambam, you don't say in the name of the Arizal. There are many פירושים like that. But he didn't say it was in the name, it's known the peshat of the Arizal. Of the Arizal, but That's nice, okay, there must be a reason why he brought That's all פירוש קבלה. It's like the beginning of of Shaar HaYichud VehaEmunah, he quotes on the פסוק, לעולם ה' דברך נצב בשמים, טייטשט, כנודע כי ופירוש הבעל שם טוב, that peshat is written in Tehillim, in Midrash Tehillim. So the רבי טייטשט, פירוש הבעל שם טוב doesn't mean he explained, yeah, he spread it out. He was מפרש. Where is the Where did the Arizal spend שיהיה. That is the fact. שיהיה. Here. First go to the mikveh, bring the You can walk it, right? You can walk it, right?