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 get the 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 they want 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 והאמר אמר רב גידל אמר רב, we learned 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 נוטפות מר, יכוונה. 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 מור? מור is something good. No, no. Here it's No, no, מור there means something else. Yeah, no, here it's מר. מר means bitter. מור. מור מר We'll see the Gemara, it's in the Gemara itself. HaGemara 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, יכוונו, 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 if 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 במרירות. So it's a stira, a contradiction to what we just said, that you have to learn Torah, הדבר הלכה מתוך שמחה. HaGemara says, אה? What haGemara is going to answer? HaGemara says, לא קשיא. You know the Gemara cuz cuz we learned it already. So the Gemara said it. We know it because we already learned it last uh last cycle. Or we learned it from תניא. לא קשיא, it's no קושיא. First of all, one answer is הא ברבה הא בתלמידא. The Rebbe has to be happy, the talmidim have to be very very with with awe. איבעית אימא, איבעית אימא הא והא ברבה. Or you can say both of them talking about the Rebbe. לא 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, in תניא actually brings this Gemara, he says Rava, he's גריס Rava. מקמי דפתח לרבנן, before he opened up to the רבנן, before he gave his shiur, אמר מילתא דבדיחותא. He said a joke. It was people that It's a machloket who it is. ובדחי רבנן, and the רבנן laughed. ולסוף, afterwards, יתבי באימתא ופתחו בשמעתא. And they sat all with fear and he started teaching. In other words, to open the mind, you open it with a joke. That's why That's where the מקור is of though all those דרשנים that they know one of the כללים in saying a speech is that you start off with a joke. Sometimes people say jokes that has nothing to do with what they're going to say. But they start off with a joke. So here also מילתא דבדיחותא, and then you're able to sit Always does. Ben Zakkai always... Yeah, yeah, yeah. Some of the rabbanim in the last generation think the whole purpose of a rabbi is to Tell jokes, yeah. Yeah. Both. Second teirutz is both, no? First there was a chiluk in the Rebbe and the talmid, and then said both could be by the Rebbe. Even the Rebbe himself, first he has to have simcha, and then he has to have yirah. Yeah, כובד ראש, no, seriousness. That's What doesn't mean afraid, being First you got to be in the mood of happiness, then you have to be very serious. You're sitting down to learn Torah, you got to be very serious, you know. It's because of the pasuk. Pasuk means something else, it's drush. אה? Yeah, yeah. A whole נקודה there. This is one of the the ראיות. The

Rebbe once in 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 ימין should be מקרב, and the from the right side you have to מקרב, and the second the left side you have to be דוחה, you know. But when he quoted this, he quoted it this way, ימין מקרבת ושמאל דוחה. So question that we asked him was that the Gemara said the לשון הפוך, the Gemara said שמאל דוחה לעולם תהא שמאל דוחה וימין מקרבת. Try to be medayek that you have to have ימין first, and the Gemara said first שמאל, then ימין. So his mind masbir the whole thing that the שמאל that it says there is after this already. First is a מילתא דבדיחותא, which is ימין, חסד. Then comes the שמאל דוחה, then comes again ימין מקרבת. But really where 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 you should start with מילתא דבדיחותא, which is more of a chesed type of thing, then you could sit with yirah and then you could go back to chesed, okay. Zogt די Gemara weiter, ואף ספר משלי בקשו לגנוז, before we said they wanted to hide Kohelet, they wanted to hide Sefer Mishlei also, שדבריו סותרים זה את זה, because it, the words were contradicting each other. ומאי לא גנזוה, why didn't they hide it? אמרו, they said like this, ספר קהלת לאו עיינינן ואשכחן, by Kohelet we had the same problem. What did we do eventually? We looked into it and we found a terutz, we excused time and we found a a reason, an explanation. הכא נמי נעיין, let's look into it and I'm sure we'll find a terutz, so we, they didn't hide it. ומאי דבריו סותרים זה את זה, what things did they see contradiction contradicting each other? כתיב, one pasuk in Mishlei says, אל תען כסיל כאולתו, do not answer a fool according to his foolishness, if a fool bothers you and asks you stupid things don't answer him. כתיב, another פסוק 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's an example, כי הא דההוא דאתא לקמיה דרבי, there's 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 my children, basically what he was 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, רבי's wife, but he came and said stupid things. אמר ליה, so if, what could he have done? He could have answered him, \"It's not true,\" and go into a discussion. But 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? רבי says to him like he was mechabed, \"Oh, you're telling me very nice. I'm happy to hear the news. Sit down, let's have a meal, let's have a drink. A few כוסות, let's have a drink.\" Like it's like you tell the guy, \"Thank you for the information.\" שתה, he drank the wine, ופקע, and he died. Yes. But because of I guess of the kefida of רבי. Well, by wine. No, they they bring pesukim by wine it says that wine could cause a person like by a Sotah she doesn't drink wine, but there things come because she The Gemara says that she the guy she was מזנה with gave her wine, anyway. But what the Gemara is trying to bring here is that the fact is that here we see it wasn't a דבר תורה so he didn't get into a conversation with him. So when the פסוק says, do not answer a fool with his foolishness, this was דברי במילי דעלמא. כותב fool comes, ask him a thing, don't don't get don't get into a discussion with him. Then goes another story, ההוא דאתא לקמיה דרבי חייא. Another ma'aseh, 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 are my son. Basically saying you're a mamzer. So he said the same thing, אמר ליה, he said to him, probably he knew the story from whatever, רבי was his uncle, he said to him, רצונך שתשתה כוס של יין? Oh, would you like to have a drink with me? שתה, he drink, ופקע, and he died. אמר רבי חייא, רבי חייא said, אהני ליה צלותיה לרבי דלא לשוויה 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 because he davened I guess and because of it 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 כד הוה מצלי, רבי when he davened, and Rabbi Chiya saying on himself also when he davened every morning, this is where we get this lashon in ברכת השחר, יהי רצון מלפניך ה' אלקינו, May it be the will by השם, שתצילני היום מעזי פנים ומעזות פנים. You should save us from azei panim from from chutzpaniks. 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. If anybody who passuls somebody probably he has a problem. And it says a mamzer is a az panim, a mamzer bichlal is a mechutzaf. So this guy who came to claim this was a mechutzaf, and Rabbi says I, Aibershter, help me, save me from the azei panim. Where's the where's the gabbai, where's the the people for Rabbi? Any any any can come in and speak to Rabbi and then they have to ask him, \"What do you want?\" Yeah, no. Anybody could You ever heard of that? When he comes to the Rebbe to any, asking for the Rebbe ask, \"What do you want?\" It's not like the the radio station that you get screened before you come in. This guy came into this Chabad chasid and stabbed him. Yeah, that's a terrible thing. Terrible thing, I'm saying, but you don't ask people what you want, so they come in. Anybody, if I care, anybody, anybody wants to come speaks to him, and he says this, what, narishkayten. Not like a radio station. Not like not like the radio station when you screened you, no one screens you. Okay, so here we have this, here we have this thing that when it comes to מילי דעלמא, it's a worldly matter, to not answer a fool. If he asks such narishkayten, just ignore it. It's a very big hora'ah. 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, argument with him. Don't argue, don't leave leave him alone. Just kill him to die. No. Farkert. Hashem will take care of him. Hashem took care of him. Hashem did, you know, whatever. The Rebbe, the Rebbe didn't mean that. The Rebbe didn't mean to kill him. Yeah, he said to do this. Fine. There you go. In the morning, that had nothing to do with, that's what every morning it happens. So, that tefillah helped, true. Then the גמרא, בדברי תורה מאי? By דברי תורה, we said you should answer, even though the guy says a narishkayt. Gemara, so what do we find which thing? כי הא דיתיב רבן גמליאל וקא דריש, רבן גמליאל was

sitting and darshening: 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 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 she'll 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 14 days till you're able to have another bi'ah? 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 say I'm mistaken. It says טומאת נדה will not be. טומאת יולדת, it will be. But, what it means בכל יום, there is a letter from the Rebbe in this. Someone asked the Rebbe the she'eilah, how could it be בכל יום? And the answer, what it means is מביאה אחת. She could have one ביאה, and for many days there will be, will have children. So, that, yeah. So, could be taken. From one ביאה she will have many children on different days? Yeah. Because why? Because she'll have more she has more eggs. Whatever it is. Why, why? Because what is going to be It's even possible now. Yeah. No, wait a second. We'll see about a chicken. Yeah. Whatever is even possible now. So, then How is that possible? To have more than one egg? Oh, to have more than one egg. More than one egg, yeah. So, you have a twin. Yeah. No, but here here, in one many days. Anyway, ליגלג עליו אותו תלמיד. There was a talmid who laughed at him. אמר, and he said, there is a pasuk: אין כל חדש תחת השמש. There is nothing new under the sun. You're saying, in עתיד לבוא there will be something new? אמר ליה, so he said to him: בא ואראך דוגמתה בעולם הזה. I'll show you something that we have like that now. It's not going to be new. נפק אחוי ליה תרנגולת. He showed 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. Well, longer. Fertilized eggs. Too many. Yeah. Good answer. Well, what do we see here, that he asked him a, because he darshening a pasuk, and he asked him a kashya. And even though it was a stupid kashya, what do you mean, because the lashon in the Gemara is ליגלג עליו. It doesn't say he asked him a she'eilah. ליגלג 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 that רבן גמליאל sat, וקא דריש, he darshening: עתידים אילנות שמוציאין פירות בכל יום. In the future, the trees will give out fruit every day. שנאמר, it says: ונשא ענף ועשה פרי. He'll have branches and give out fruit. מה ענף בכל יום, just like the branches are there always, אף פרי בכל יום, they'll always be פירות. ליגלג עליו אותו תלמיד. So, this תלמיד laughed at him. אמר, he said, הכתיב אין כל חדש תחת השמש. There is nothing new under the sun. אמר ליה, so he said to him: בא ואראך דוגמתן בעולם הזה. Come, I'll show you something like this in this world. נפק אחוי ליה צלף. He showed him a צלף. צלף is a kind of tree that has different, it's a 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, da shteyt doch! Caper bush. Caper bush, okay. Capers. ותו יתיב רבן גמליאל וקא דריש. Later on, Rabban Gamliel sitting is, Rabban Gamliel showed him. To say that this is not new, you said it can't be, because there's nothing new under the sun. So to you, no, trees will give fruit every day is something new, it doesn't happen. 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 new. Yeah, yeah, yeah. It's not a scoffing, he was really No, he was laughing at him. Even though he was laughing, he told him the truth. You're right. Yeah. No, he was saying this is called new. Actually, he showed him how not to be called, because he didn't know this, nisht gechapt on this inyan of this צלף or of the תרנגולת. Because the guy who said it was nothing new. 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.

שוב ישב רבן גמליאל ודרש, Rabban Gamliel also sat and דרש'נט, עתידה ארץ ישראל שתוציא גלוסקאות, in the future, Eretz Yisrael will give out baked bread, challah, 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 is פסת פסת is פס יד 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 כתונת פסים, silk garments, so it means silk garments. לגלג עליו אותו תלמיד, that's I guess that's the same תלמיד, mistama, who laughed at him. So, this guy didn't learn for the first time, and the לשון מסתמא doesn't say, sometimes it says לגלג 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 you ask a foolish question, you should answer him by Torah. So, he's a fool, but he asked him the same question. ואמר, 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, and he showed him כמהין ופטריות. Mushrooms, yeah. That in in one night you can have mushrooms grow out and it'll be big and this, so you see that it's possible that it should 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. הסיב 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. A natural sheathing of wool-like. Wool-like, yeah, so wool, yeah, against the the דקלים. And it's soft, Rashi says, and it's But there's different types of trees, there's different kinds of palms. דקלים, yeah, דקלים. Different kinds of דקלים. So that and mimeila we see now also that there is almost something like silk that grows from the tree. זאגט די Gemara ווייטער, תנו רבנן, די רבנן געלערנט, 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 שהמרו זה את זה, they made a bet. אמרו, they said, כל מי שילך ויקניט את הלל יטול ד׳ מאות זוז, whoever's going to go and get הלל angry will get the other guy has to give him 400 זוז. אמר אחד מהם, so one of them said, אני אקניטנו, I'll show you, I'm going to get him angry. אותו היום ערב שבת היה, it was Friday, והלל חופף את ראשו, הלל was in the middle of taking a shower or washing his hair, his head. הלך ועמד על פתח ביתו, so this guy came to his door, ואמר, and he said, מי כאן הלל? מי כאן הלל? Is הלל here? Which in itself already should should have gotten הלל angry. Calling him, \"הלל!\" Just what, are you your friends? נתעטף ויצא לקראתו, he got so in the middle of this shower, I guess, a bath, he got dressed and he came out. אמר ליה, 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. אזוי, in middle Friday, when you're in middle of the מקוה? אמר ליה, he said, שאל, בני, שאל. With a nice tone, he said, \"Ask, my son, ask.\" So, his question was a very important question, מפני מה ראשיהן של בבליים סגלגלות? Why are the heads of the people from בבל round? Sometimes you come to the רב in middle of a very important time and it's an 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 a 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 it's Okay, good. הלך he went, המתין שעה אחת he waited a while, חזר ואמר, and he came back, and he said, מי כאן הלל? מי כאן הלל? הלל! Who is 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 תדמור soft? אמר לו: בני, שאלה גדולה שאלת, wow, a gevaldige question! מפני

שדרים בין החולות, they live amongst the sand, ממילא דער אויבערשטער made it so that it that it should The eyes should not be affected by the sand, I guess, if it's soft, whatever. הלך והמתין שעה אחת, waited another hour, שוב חזר ואמר, came back and said, היכא הלל? היכא הלל? Is Hillel here? נתעטף ויצא, like got dressed and came to him. אמר ליה, he said, בני, מה אתה מבקש? My son, what do you want? אמר ליה, שאלה יש לי לשאול. I have a question to ask. By this time, who which who wouldn't get angry by now? אמר ליה, שאול בני, שאול. My son, ask. מפני מה רגליהם של אפרקיים רחבות? Why are the feet of the people of Africa, why are they wide? אמר ליה, he said to him, בני, שאלה גדולה שאלת. A gevaldige shaila you asked. מפני שדרין בין בצעי המים. They live in in the swamps, and ממילא דער אייבערשטער made it so that they shouldn't slip. אמר ליה, שאלות הרבה יש לי לשאול. He says, I have a lot of questions to ask you, ומתירא אני I'm afraid שמא תכעס you might get angry. נתעטף וישב לפניו. Got dressed and sat sat in front of him. אמר ליה, he said, כל שאלות שיש לך לשאול, שאל. He says, any question you have, feel free to ask me. He saw he lost the bet. אמר ליה, he said,

אתה הוא הלל שקורין אותך נשיא בישראל? Are you Hillel that they call you a Nasi by Yidden? אמר ליה, 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 by among 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, שלא תהא, 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 ארבע מאות זוז וארבע מאות זוז, הלל, 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 what is the the story? Oh. We'll look into it. We'll look into it, yeah, Chiddushei Aggados, of the Maharal, Chiddushei Aggados. Baruch Hashem. No, no, there's more to it. Also, the Gemara explains why how he answered. Six of them, okay? The answer to the question. It's in Shabbos in Maseches Shabbos.