אמר רב יהודה, Rav Yehuda said וכן לדבר הלכה. Also when you come to learn halacha, so you have to come mitoch simcha. If you're happy, then your mind works better and you can learn halacha. אמר רבא, Rava said וכן לחלום טוב. So too for a good dream. If a person wants to go to sleep and have a guarantee guarantee, he wants to do something that he should have a good dream, not a bad dream, not a nightmare, goes to sleep with simcha. פרעגט די Gemara, you telling me that it has to be שמחה, איני, is that so? והאמר, that means you have to say l'chaim before you go to sleep. Sleep much better like that. איני? Is that so? והאמר רב גידל אמר רב, didn't Rav Gidel say in the name of רב, כל תלמיד חכם שיושב לפני רבו, a talmid chacham that sits in front of his רבי, ואין שפתותיו, they מר, איך ווען, and yeah, מור, מר. And and his lips don't give out bitterness. In other words, they're they're trembling. He's has he has fear. I don't think it's mean. מור it's something good, you know. No, no, no, no, no. Here it's No, no. מור there means something else. Yeah, no, here it's מר. מר means bitter. מור, מר, we'll see the Gemara the Gemara's text. The Gemara is trying to show that you have to have fear rather than simcha. Simcha means when you're happy, you're good happy-go-lucky, and here you should sit always and tremble. And it says if a talmid doesn't sit in front of his Rebbe and his lips do not נוטפות מר, תכוונה, then it should get burnt. שנאמר, it says, שפתותיו שושנים נוטפות מור עובר. אל תקרי מור עובר אלא מר עובר. So it has to be מר. ואל תקרי שושנים אלא ששונים. שושנים means roses, ששונים means they learn. So the pasuk says that the the lips of those that learn should give out מר, should give out bitterness, so it should be In other words, you should feel trembling, you should be not not, you know, happy, you should be b'merirut. So it's a stira, a contradiction to what we just said, that you have to learn תורה, הדבר הלכה, מתוך שמחה. Gemara says, ah? But the Gemara is going to answer. Gemara says לא קשיא. You know the Gemara cuz cuz we learned it already. So the Gemara is set in. We know it because we already learned it last eh last cycle. Or we learned it from תניא. לא קשיא, it's no kashya. First of all said one answer is הא ברבה הא בתלמידה. The Rebbe has to be happy. The talmidim have to be very very with awe. איבעית אימא, איבעית אימא, הא והא ברבה. Or you can say both of them talking about the Rebbe. ולא קשיא, no no contradiction. הא מקמי דלפתח הא לבתר דפתח. Before you start learning you have to have happiness, but when you start learning you have to sit באימה. And he says, כי הא דרבה, just like Rabbah, תניא actually brings this Gemara, he says Rava, his girsa is Rava. מקמי דפתח לרבנן, before he opened up to the רבנן, before he gave his שיעור, אמר מילתא דבדיחותא. He said a joke, so it was people's a joke, it's a machloket who it is, ובדחי רבנן, and the רבנן laughed. לסוף, afterwards, יתיב באימתא ופתח בשמעתא, and they sat all with fear, and they started teaching. In other words, to open the mind, you open it with a joke. That's why that's where the makor is of though all those darshanim that they know one of the klalim in saying a speech is that you start off with a joke. Sometimes the people say jokes that has nothing to do with what they're going to say, but you start off with a joke. So here also, מילתא דבדיחותא, and then you're able to sit. Always does. Always so. Yeah, yeah, yeah. Some of the rabbanim in the last generation think the whole purpose of a rabbi is to tell jokes. To tell jokes, yeah. Both. Second teirutz is both, no? First there was a chiluk in the Rav and the talmid, and second both could be by the Rebbe. Even in the Rebbe himself, first he has to have simcha, and then he has to have yirah. Yeah, kabalat ol. No, seriousness. It doesn't mean afraid. First you've got to be in a mood of happiness, then you have to be very serious. You're sitting down to learn Torah, you've got to be very serious, you know. It's because of the pasuk. Pasuk means something else, it's derush. Yeah, yeah, the whole nekudah there. This is one of the the re'ayot. The

Rebbe once, a farbrengen, spoke and explained that you have to have, when you teach talmidim, you have to have ימין מקרבת ושמאל דוחה. You have to have the yamin should be mekarev, and from the right side you have to mekarev, from the second, the left side you have to be docheh, you know. But when he quoted this, he quoted it this way, ימין מקרבת ושמאל דוחה, so question that we asked him was, but the Gemara said the לשון הפוך, the Gemara says שמאל דוחה, לעולם תהא שמאל דוחה וימין מקרבת. Try to be מדייק, you have to have yamin first, but in the Gemara it's first smol, then yamin. So it was not the whole thing that the smol that it says there is after this already. First is מילא דבדיחותא, which is yamin, chesed. Then comes a שמאל דוחה, then comes again ימין מקרבת. So really what it starts with, it starts with chesed. Basically the chiluk between these two things is chesed and gevurah, ahavah and yirah. So here the Gemara says he starts with מילא דבדיחותא, which is more of a chesed type of thing, then you can sit with yirah, and then you can go back to chesed. Okay. זאגט די גמרא weiter: וגם ספר משלי בקשו לגנוז, before we said they wanted to hide Kohelet, they wanted to hide ספר משלי also, שהיו דבריו סותרים זה את זה, because the words were contradicting each other. ומפני מה לא גנזוהו, why didn't they hide it? אמרו, they said like this, ספר קהלת לאו עיינינן ביה ואשכחן, by Kohelet we had the same problem, what did we do eventually? We looked into it and we found a teretz. שינוי טעמא, we found a reason and explanation. הכא נמי נעיין, let's look into it, and I'm sure we'll find a teretz, so they didn't hide it. מאי דבריו סותרים זה את זה, what things did they see contradictions, contradicting each other? So here like, כתיב, one pasuk in Mishlei says, אל תען כסיל כאולתו, do not answer a fool according to his narishkeit. If a fool bothers you and asks you stupid things, don't answer him. וכתיב, another pasuk says, ענה כסיל כאולתו, answer a fool according to his foolishness. Contradiction. But we found an answer, לא קשיא, הא בדברי תורה הא במילי דעלמא. Depends, in Torah you have to answer him, and in worldly things don't answer him, but in Torah you have to answer him. And the Gemara brings an example, כי הא דההוא דאתא לקמיה דרבי,

there was a case of somebody who came to רבי, אמר ליה, he said to רבי, אשתך אשתי, your wife is really my wife, ובניך בני, your children are mine. And basically what he's trying to say to him that your children are mamzerim, and really your wife was מזנה with me, which is a בבא מעשה, I mean, Rabbi's wife, but he stam came and said stupid things. אמר ליה, so if Rabbi, what could he have done? He could have answered him, \"It's not true,\" and go into a discussion, said no, he didn't do that. He said to him like this: רצונך שתשתה כוס של יין, would you like to have a drink with me? Who said? Rabbi said to him, like he was mechabed, \"Oh, thank you for telling me, very nice, I'm happy to hear the news, sit down, let's have a meal, let's have a drink. Have this kos, let's have a drink, like it's like you tell a guy thank you for the information.\" שתה, he drank the wine, ופקע, and he died. Killed him? Yes. But the because, I guess, of the kapida of Rabbi. By wine, no, they bring psukim, by wine it says that wine could cause a person like by Sotah, she doesn't drink wine, but there things comes because she, the Gemara says that she the guy she was מזנה with gave her wine, anyway. But what the Gemara's trying to bring here is that the fact is that here we see it wasn't a דברי תורה, so he didn't get into a conversation with him. So when the pasuk says do not answer a fool with his foolishness, it's בדברי במילי דעלמא. Stam narishkeit comes and asks things, don't don't get don't get into a discussion with him. Then comes another story: ההוא דאתא לקמיה דרבי חייא, another maaseh, the same thing happened to רבי חייא, אמר ליה, and he said to him: אמך אשתי, your mother is really my wife, ואתה בני, you're my son. Basically saying you're a mamzer. So he said the same thing, אמר ליה, said to him, probably knew this story from whatever, Rabbi was his uncle, he said to him: רצונך שתשתה כוס של יין, \"Oh, would you like to just have a drink with me?\" שתה, he drank, ופקע, and he died. אמר רבי חייא, רבי חייא said, אהני ליה צלותיה לרבי דלא לשווייה בני ממזרים. He says, we see that Rabbi's tefillah helped that people shouldn't think that his children are mamzerim. That was Rabbi was makpid, so he davened, I guess, and because of that the guy died. Had this not happened, he wouldn't have died, he would have gone around spreading words on his son, on his children. And what did Rabbi say? Not specifically only on this case. רבי כי הוה מצלי, רבי when he davened, and Rabbi Chiya is saying it himself also, when he davened every morning, this is where we get this lashon in Birkat Hashachar, יהי רצון מלפניך ה' אלקינו, may it be the will of ה', שתצילני היום מעזי פנים ומעזות פנים, you should save us from azei panim, from chutzpanikes. So, that means saving from a guy like this, and bichlal it says a person who claims that your children are on somebody that you're a ממזר, כל הפוסל במומו פוסל. So, if anybody who פסל's somebody, probably he has a problem. And it says a a mamzer is a az panim, a mamzer bichlal is a מחוצף. So this guy who came to claim this was a מחוצף, and Rabbi said, \"Hashem help me, save me from azut panim.\" Where's the where's the gabbaim? Where's the people for Rabbi? Any any any shmandrik can come in and speak to Rabbi, and ask him, \"What do you want?\" Yeah, no. You ever heard of that? When he comes to the Rabbi, to any ask him for the gabbai asks, \"What do you want?\" Terrible thing, I'm saying, but you don't ask people what you want, so they come in, anybody. In fact, a Rabbi, anybody, anybody, anybody wants to come speaks to him, let him in. And he said this, what, narishkeitn. Not like a radio station. Ah, like, not like the radio station where you screened you, no one screens you. Okay, so here we have this, here we got this thing that when it comes to מילי דעלמא, it's of worldly matters, so not to answer a fool. If he asks, if he says narishkeitn, just ignore it. It's a very big הוראה. You know, because some people, you know, it has to tell you, because it's very hard, you know, someone tells you things like this, naturally, instinctively, you're going to answer him. You're going to tell him, you know, you're going to start an argument with him. So, don't argue, don't, leave, leave him alone. Just kill him to die. No. A good, yeah, I can't. Hashem will take care of him. Hashem took care of him. Hashem did. Yeah, no, he gave him, but the Rabbi took it, didn't mean that, the Rebbe didn't mean to kill him. He gave him a warning. Yeah, yeah, he said to do this. Fine, there you go. Fine. He, he davened. In the morning, that had nothing to do with it. He davened. That was every morning he davened. So that tefillah helped, true. Then he goes, but דברי תורה מאי? By דברי תורה we said you should answer, even though the guy says a narishkeit. Gemara, so what do we find the שתיק? כי הא דיתיב רבן גמליאל וקא דריש, רבן גמליאל was

sitting and דרש-ing, עתידה אשה שתלד בכל יום, in the future, a woman will give birth every day. She'll give birth today, and tomorrow she'll give birth to another child. שנאמר, it says, הרה ויולדת יחדו, that means she will be pregnant and give birth together. That means she'll get pregnant and that same day also give birth. The only she'eilah is that they ask, how could it be בכל יום? Doesn't she become a niddah? You have to have bi'ah in order to become pregnant. Okay, so it takes only a day, not nine months, but don't you have to wait at least fourteen days till you're able to have another bi'ah? Well, so it says in Midrash that טומאת יולדת is not going to be in the future. The what? טומאת יולדת won't be in the future? No, be'emet, she is, I'm mistaken. It says טומאת נדה will not be, טומאת יולדת will be. But if it means בכל יום, oh, there's a letter from the Rebbe in this. Someone has the Rebbe the she'eilah, how could it be בכל יום? And the answer, what it means is, מביאה אחת. She could have one bi'ah and for many days there will be lots of children? So that, yeah, so could it be, From one bi'ah? What, from one bi'ah she will have many children on different days? But so, why? Because she'll have more, she has more eggs. Whatever it is, why, because what the world is, it's going to be, It's even possible now. Huh? Yeah. Well, wait a second. Then we'll see by the chicken, yeah. Well, but it's even possible now, so then, How's that possible? If you have more than one egg. Oh, to have more than one, It has more than one egg, yeah. So you have a twin. Yeah. No, but here, here in, one in many days. Anyway, לגלג עליו אותו תלמיד. There was a תלמיד who laughed at him. אמר, and he said, there's a פסוק, אין כל חדש תחת השמש. There's nothing new under the sun. You're saying in future there's going to be something new? אמר ליה, so he said to him, בוא, come, ואראך, I'll show you, דוגמתם בעולם הזה, I'll show you something that we have like that now. It's not going to be new. נפק אחוי ליה תרנגולת, go show him a chicken. With a chicken, chicken lays the egg, and the next day, I guess it could lay more, so it could happen every day. So what do we see here? It was a question in Torah. Because he דרש, A chicken doesn't lay an egg, a chicken holds off, the rooster fertilizes them, a rooster fertilizes the egg, For many, yeah. But what do we see here? That he asked him, because he דרש the פסוק, and he asked him a קשיא. And even though it was a stupid קשיא, what do you mean? Because the לשון in the Gemara is לגלג עליו. It doesn't say he asked him a she'eilah. לגלג עליו means he laughed at him. So he asked stupidity, and nevertheless he answered him! So we see when it comes to Torah, you do answer a fool according to his foolishness. ותו יתיב רבן גמליאל, later on also, it again happened, Rabban Gamliel sat, וקא דריש, he דרש, עתידים אילנות שמוציאין פירות בכל יום. In the future, the trees will give out fruit every day. שנאמר, it says, ונשא ענף ועשה פרי. They'll have branches and give out fruit. מה ענף בכל יום, just like the branches are there always, אף פרי בכל יום, there will always be פירות. לגלג עליו אותו תלמיד, so this talmid laughed at him. אמר, he said, הכתיב אין כל חדש תחת השמש. There's nothing under the sun. אמר ליה, so he said to him, בוא ואראך דוגמתם בעולם הזה. Come, I'll show you something like this in this world. נפק אחוי, אחוי ליה צלף. A kind, he showed him צלף. צלף is a kind of tree that has different, tree that has three different types of fruit, and they're always there. One fruit, and the next, another fruit, another fruit, and when the third fruit is finished, the old fruit starts over again. What is it called? Caper bush. Caper bush, okay. Oh, אז שטייט דא, קאפער בוים, caper bush, okay. Caper. ותו יתיב רבן גמליאל וקא דריש, later Rabban Gamliel sitting and, Rabban Gamliel shows it. to say that this is not new, you said it can't be, because there's nothing new under the sun, so it can't be trees will give fruit every day, something new, there's no, doesn't happen. He said, I'll show you it happens now too. So if it happens in one thing, so it's not even such a new thing, so it could happen in everything else. So he's right, there is nothing new. It's not it's not Yeah, yeah, yeah. It's not a scoffing No, he was laughing at him. Even though he was laughing Yeah, you're right. Yeah. No, he was saying this is called new. Actually, he showed him because he didn't know this, hadn't got around this inyan of the צלף or of the תרנגולת. Because the guy who said there's nothing new under the sun? Yeah, he said it can't be because there's nothing new. Had he known that there is such a thing, it's not new. תו יתיב רבן גמליאל וקא דריש, Rabban Gamliel also sat and דרשנט, עתידה ארץ ישראל שתוציא גלוסקאות, in the future Eretz Yisrael will give out baked breads, חלה, וכלי מילת, and silk garments, the trees will give out, the ארץ will give out. שנאמר, it says, יהי פסת בר בארץ. פסת בר is פסת, פסת is פס ידו, like a hand. So it means that the the בר, the fruit, בר is תבואה, will be the size of a hand, which is like a challah. And פסת also means כותנות פסים, silk garments, so it means silk garments. ליגלג עליו אותו תלמיד, that I guess that's the same talmid, mistama, who laughed at him. So this guy didn't learn from the first time, and the lashon is like it doesn't say, sometimes it says ליגלג עליו תלמיד אחד, here it says אותו תלמיד, same same guy. ואמר, and he said, he must have been a fool because the Gemara uses this as an example that if a fool asks, if he asks a foolish question, you should answer him with Torah. So he's a fool! But he asked him the same question! ואמר, and he said, אין כל חדש תחת השמש, nothing new under the sun. אמר ליה, so he said to him, בא ואראך דוגמתן בעולם הזה, I'll show you in this world. נפק ואחוי ליה כמהין ופטריות, mushrooms, yeah, that in in one night you can have mushrooms grow out and they'll be big and this, so you see that it's possible that it can come out like this. Now כלי מילת, and for the silk garments, what did he show him? נברא בר קורא, it's it's a סיב. A סיב is a kind of grass that grows around the palm tree which grows around it and it's soft, I guess it's like silk, I don't know what what do they call this in English and They call it bast. It's a natural sheathing of wool-like Wool-like, yeah, so wool, yeah. Against the the דקלים. And it's soft, Rashi says, isn't it? So, it's It's a different type of tree, it's a different type of palm tree, דקלים, yeah, דקלים. So that and, so mimela we see now also that there is almost something like silk that grows from the tree. Zagt di Gemara vayter, תנו רבנן, the Rabbanan gelernt, here comes a famous story: לעולם יהא אדם ענוותן כהלל, ואל יהא קפדן כשמאי, you should be an ענו like הלל, don't be an angry person like שמאי.

מעשה בשני בני אדם, there were a story of two people שהמרו זה את זה, they made a bet. אמרו, they said, כל מי שילך ויקניט את הלל יטול ד׳ מאות זוז, whoever's gonna go and get הלל angry will get the other guy will have to give him 400 זוז. אמר אחד מהם, so one of them said, אני אקניטנו, I'll show you, I'm gonna get him angry. אותו היום ערב שבת היה, it was Friday, והלל חופף את ראשו, הלל was in the middle of taking a shower, washing his hair, his head. הלך ועבר על פתח ביתו, so this guy came to his door, אמר, and he said, מי כאן הלל, מי כאן הלל? Is הלל here? Which in itself already should should have gotten הלל angry. Called him הלל, just what, are you your friend? נתעטף ויצא לקראתו, so he got So, in the middle of this shower, I guess, or bath, he got dressed, and came out. אמר לו, he said to him, בני, מה אתה מבקש? My son, what do you want? אמר לו, he said, שאלה יש לי לשאול, I have a question to ask. Azoy in the middle of Friday, when you're in the middle of the mikveh? אמר לו, he said, שאל בני, שאל, with a nice thing, ask, my son, ask. So his question was a very important question: מפני מה ראשיהם של בבליים סגלגלות? Why are the heads of the people from Bavel round? Sometimes you come to the Rav in the middle of a very important time and it's a emergency question, you come, you knock on the door, but his question was wanted to get him angry. Why are the head of the בבליים round? אמר לו, he said, בני, שאלה גדולה שאלת, oh, made it into a big question, מפני שאין להם חיות פקחות, because they don't have midwives who the the nurses who give birth the child don't know, when they take out the baby, they don't know what to do to make it shape the head, so the... okay. Good. הלך והמתין שעה אחת, he went, he waited a while, חזר ואמר, he came back and said, מי כאן הלל, מי כאן הלל? Hillel, who's here, הלל, הלל? נתעטף ויצא לקראתו, again, he got dressed, came out. אמר לו, בני, מה אתה מבקש? My son, what do you want?

אמר לו, שאלה יש לי לשאול, I have a question to ask. אמר לו, שאל בני, שאל, ask, my son, ask. What was his question? מפני מה עיניהן של תרמודיים טרוטות? Why are the eyes of the people from Tarmod soft? אמר לו, בני, שאלה גדולה שאלת, wow, a gevaldige question, מפני שדרים בין החולות, they live amongst the sand, so mimela the Eibershter made it so that that it should the eyes should not be affected by the sand, I guess if it's soft, whatever. הלך והמתין שעה אחת, he waited another hour, חזר ובא, he came back and said, מי כאן הלל? מי כאן הלל? Is Hillel here? נתעטף ויצא לקראתו, because because he just came to him. אמר ליה, he said: בני, מה אתה מבקש? My son, what do you want? אמר ליה: שאלה יש לי לשאול, a question I have to ask. By time which who wouldn't get angry by now? אמר ליה, he said: שאול, בני, שאול. My son, ask. מפני מה רגליהם של אפרקיים רחבות? Why are the feet of the people from Africa, why are they wide? אמר ליה, he said to him: בני, שאלה גדולה שאלת. A gevaldige שאלה you asked. מפני שדרין בין בצעי המים. They live in in the swamps, and mimela der Eibershter made it so that they shouldn't slip. אמר ליה: שאלות הרבה יש לי. He says, I have a lot of questions to ask you, ומתיירא אני, I'm afraid, שמא תכעוס, you might get angry. נתעטף וישב לפניו. He got dressed and sat in front of him. אמר ליה, he said: כל שאלות שיש לך לשאול, שאל. He says, any question you have you can you can ask me. He saw he lost the bet.

אמר ליה, he said: אתה הוא הלל שקורין אותך נשיא ישראל? Are you Hillel that they call you a נשיא of ישראל? אמר ליה, he said: הן. He said yes. אמר ליה: אם אתה הוא, if it's you are that, לא ירבו כמותך בישראל. There shouldn't be too many like you shouldn't be amongst Yidden. אמר ליה, he said: בני, מפני מה? Why? What did I do that you say that I'm no good, that there shouldn't be? אמר ליה, he said: מפני שאבדתי על ידך ארבע מאות זוז, because I lost because of you 400 זוז. אמר ליה, so he said: הוי זהיר ברוחך. You should be careful with your spirits. Be careful what you do. כדאי הוא הלל שתאבד על ידו ת' זוז ות' זוז, Hillel, it's worth for Hillel that somebody should lose 400 זוז and another 400 זוז, והלל לא יקפיד, that Hillel will not get angry. So where is this where is this story? Oh, look into Look into it, yeah, Chiddushei Aggados of the Maharal, Chiddushei Aggados. He was just curious. He was just curious. No, no, there's more to it. Also, you have to understand why how he answers the secrets of the question אבל שבת גמרא.