תניא, the תנו רבנן have learned. רבי מאיר היה אומר, רבי מאיר used to say, כל שירות ותשבחות האמורות בספר תהלים, all the praises that are said in תהלים, כולם דוד אמרם, all of them David said, even though some of them have other names, תפלה למשה and ידותון and אסף, but they're all David. שנאמר, it says at the end of קפיטל ע\"ב it says, כלו תפלות דוד בן ישי. Which means at that point, the tefillot of David finished. אל תקרי כלו אלא כל אלו. All of them, the pasuk is telling you that everything was said by David. והלל זה מי אמרו? Who said Hallel? רבי יוסי אומר, רבי יוסי says like this, אלעזר בני אומר, my son Elazar says, משה וישראל אמרוהו, משה and the Yidden said it, בשעה שעלו מן הים, when they came out of the ים סוף, they said Hallel. Another was Yehoshua? No, Yehoshua certainly said. In addition. In what sense? What does it mean that he said all these? He didn't write them, he just said them? So, he read his own he read a book of Tehillim like we read? No, it means other people made them, but because certain things happened to him, so all of them he said, not just stam repeating what they said, he said it on his his situations. When he said he said it when they, the Hallel, my son says that he said it when they came out of the ים. וחלוקין עליו חביריו, חלוקין עליו, his friends argue with him, לומר, saying, שדוד אמרם, דוד said it. If it's all started from David. ונראין דבריו מדבריהם, I think he's right more than them, because all the years, when the Yidden שחט the קרבן פסח, they said Hallel. Now, what happened till David?

אפשר שחטו ישראל את פסחיהן ונטלו את לולביהן, יידן שחט the קרבן פסח, they took the לולב, ולא יאמרו שירה? and didn't say Hallel? You can't say Hallel started by David. It must be before. דבר אחר, another thing, הרי פסלו של מיכה עומד בבכי, וישראל אומרים את ההלל? In the time of David, they had this the the פסל מיכה. And when the פסל מיכה was there, and the way Rashi learns it's a different pshat, the one pshat is in it, בבכי means the opposite, it means simcha. It's it's on top. How could you say shira? In the shira in the Hallel, I mean, you say, כמוהם יהיו עושיהם. You're cursing the people with that. It's something that's not common. Milah if you started before, so then you don't stop even if it's the time when it doesn't pass. But to start in the time of David when the פסל מיכה was there, doesn't make sense. So, the bottom line, he says that it started with Moshe Rabbeinu. Did they have קרבן פסח all the way? Not in the מדבר, after the מדבר. That's what you mean, that all the way up until the Beis Hamikdash? Even though they didn't have the Beis Hamikdash, but they had Shiloh. They always had קרבן פסח. Why didn't they destroy this, I mean this פסל מיכה? I mean the King David was there. Why couldn't he destroy it? And how many Yidden were worshipping it? A lot. Couldn't do it. Gemara didn't say it.

תנו רבנן, the רבנן have learned, רבי אלעזר, רבי אלעזר says, כל שירות ותשבחות שאמר דוד בספר תהלים, all the praises that דוד said in תהלים, כנגד עצמו אמרם, he all said it in his own situations. When things happened to him, he said, so he said this kapitel, that kapitel. All was said for his inyanim. רבי יהושע אומר, רבי יהושע says, כנגד ציבור אמרם, he only said he said it lechatchilah for Klal Yisrael. Certain things happened, happened or will happen, and that's when he said each one is a praise for things that happened to other to Klal, but not for him. וחכמים אומרים, it's a mixture: יש מהן כנגד עצמו ויש מהן כנגד ציבור. Makes sense. Some are like this, some are like that. Where do I saw you at? What line? It's in the middle of סימן נ\"ה. נ\"ה? נ\"ה, yeah. נ\"ו actually. No, it's the beginning of נ\"ו. Yeah. So, you say some are like this, some are like this. כל האמור בלשון יחיד, כנגד עצמו. Those that it says בלשון יחיד, singular, it means he be saying it for himself. ואמור בלשון רבים, those that are said in plural, כנגד ציבור, that he said for the community, for כלל ישראל. Then he says a few more rules here.

When it says נצוח or the ניגון, because sometimes it says למנצח לדוד, sometimes says בנגינות, so it's ניגון. So, all these are לעתיד לבא, are things that he said concerning the future, Mashiach will come. And Rashi says, where does Gemara get it from? Because it doesn't know where to get, that's how the חכמים knew that, it's a קבלה, this was... משכיל, whenever it says משכיל, the word משכיל לדוד, על ידי תורגמן, he said it through a תורגמן, through a person who was translated. But it says לדוד מזמור, first, because sometimes it says לדוד מזמור, sometimes מזמור לדוד. When it says לדוד מזמור: מלמד ששרתה עליו שכינה ואחר כך אמר שירה. לדוד מזמור means first is דוד, then is the מזמור. מזמור is the song. So the שכינה was on him first, so he was ready to say something בנבואה, and then he sang. And מזמור לדוד, but first says מזמור, then לדוד: מלמד שאמר שירה ואחר כך שרתה עליו שכינה. First he said שירה, and that brought the שכינה. ללמד, this teaches you, שאין השכינה שורה, שכינה does not rest, לא מתוך עצלות, not if you are lazy, לא מתוך עצבות, not if you're sad, לא מתוך שחוק, not if you're in a laughter situation, ולא מתוך קלות ראש, not if you're light-headed, ולא מתוך דברים בטלים, doesn't come from plain talk, אלא מתוך דבר שמחה של מצוה. It comes from a שמחה של מצוה. So here we see like this. The other one where he had the Shechinah before, we know he had the Shechinah, he sang. Here we

see that be'emet the Shechinah was not on him. When he said mizmor, the Shechinah came. What does that prove? That singing, being happy is a way to bring the Shechinah. It's another level of Shechinah. Shechinah was on him, but he had a even a greater level. No, no. He had Shechinah all his life, that's something else. We're talking about in this ענין. And then the Gemara brings another re'ayah that if you have simchah, that could bring along the Shechinah, שנאמר it says, ועתה קחו לי מנגן, bring me a singer, והיה כנגן המנגן ותהי עליו יד ה׳. When the singer was singing, then the the the hand of Hashem came, which means Shechinah comes. Yeah, by Shaul? Shaul, yeah, no, not Shaul. No, it's not Shaul. Elisha? Elisha. Elisha, yeah, it's much later. So when he sang, this brought the Shechinah, because simchah brings along Shechinah. That's what it says in Yerushalmi, then that Yonah HaNavi got his נבואה from שמחה, שמחת בית השואבה. ושאבתם מים בששון, משם שואבים רוח הקודש. It's all because simchah brings. A ma'aseh with the Alter Rebbe, also. He didn't want to say Chassidus, at the end they got somebody to sing, to play a an instrument outside the door, and then the Alter Rebbe came out. He said a ma'amar, I think, on this pasuk. It's a ma'amar on ועתה קחו לי מנגן והיה כנגן המנגן ותהי עליו יד ה׳. Did they put the Tehillim to music, David HaMelech? Did he actually? Yeah, on a harp. He did? Oh, I just didn't know that. Meaning that There was even trap there. There's trap. To the Tehillim? Yeah, we don't know the trop, but there's trop to it. A lot of, quite a lot of Tehillim are about teshuva, about he talking about Shaul chasing him, and Bat Sheva, look how many are about Bat Sheva, and that's simcha? He said that with simcha? Yeah, he was doing teshuva. Teshuva is מתוך שמחה. The greatest תשובה עילאה is מתוך שמחה.

אמר רב יהודה, רב יהודה said, אמר רב, in the name of רב, וכן לדבר הלכה. Also for a דבר הלכה, if you want to reach a דבר הלכה, you have to be b'simcha. If you're sad, it doesn't, mind won't work. Simcha shel mitzvah makes you possible to come up with the proper right decision. אמר רב נחמן, Rav Nachman said, וכן לחלום טוב. Before you go to sleep and you want to have a good dream, go to sleep מתוך שמחה. Saying קריאת שמע, תאקי, it says certain things that sound not so simchadik, then he said, תשמיעני ששון ושמחה. They say in a לב נשבר. Fragt the Gemara, how do you tell me that for a דבר הלכה, for learning, you have to have simcha? It's not so. והאמר רב גידל אמר רב, רב גידל in the name of רב, כל תלמיד חכם היושב לפני רבו, any תלמיד חכם that sits in front of his רבי, ואין שפתותיו נוטפות מור, and his lips are not giving out bitterness, which means they're very sad, not not we're sad, they're very serious, they should be burned, שנאמר, it says, שפתותיו שושנים נוטפות מור עובר, אל תקרי שושנים אלא ששונים, אל תקרי מור עובר אלא מר. So we darshen the פסוק, שושנים is roses, but ששונים is those that learn, and it says when you learn, you have to have מר. מר means bitter, which means you have to be serious. So here we said that in order to learn, you have to have simcha. So the Gemara says, לא קשיא, it's not a kashya. הא ברבה הא בתלמידא. Depends, the Rebbe or the talmidim. That the Rebbe has to be simcha in order to give a good shiur. The talmidim, they have to sit with derech eretz, they have to sit with proper bitul, with proper, you know, seriousness. איבעית אימא, or you could say, הא והא ברבה. Both we're talking about the רבי. ולא קשיא, it's no קשיא. הא מקמי דנפתח, one is before you start. Before you start, you have to be בשמחה. בתר דנפתח, the other one is when you start. When you start already, when you start learning, you got to be serious. You got to spring quick to learning, serious. But before you start, you got to be happy. כי הא דרבה, the girsa here is Rabbah, in תניא it says רבא, כי הוה בעי למיפתח לשמעתא, when he wanted to start giving a shiur, אמר ברישא מילתא דבדיחותא. He would say first a like a People would taytsh it as a joke. He didn't make jokes, he said like a a vortel or something that's, you know, brings simcha, ובדחי רבנן, and the חכמים laughed, they got in a good mood, והדר יתיב באימתא ופסק לשמעתא. Then they sat down with אימה and יראה, then they started learning. So when they started learning already was with seriousness, but before they started learning, that's where you have to be happy. They confused Rabbah and Rava also? Huh? Often in the in the Gemara? Rabbah and Rava are often confused? Yes, different girsa'ot, yeah. You ever heard good ones? Story of a Rebbe with a joke. You heard it? Story of a Rebbe with a joke, the Rebbe made a joke? It's just a guy who lived in Crown Heights who used to occasionally go to the Rebbe, but once when he was by a farbrengen, the Rebbe stopped in the middle and said like a, A vortel. A vortel. He was beside himself, he couldn't believe, chas v'shalom. Said he'll never go to the Rebbe again. Years later, he was at the table, there was a baal teshuvah there, so he mentioned that he was from Crown Heights. He says, \"I was in Crown Heights, I went to the rabbi's farbrengen, and my friend brought me there. I wasn't religious or anything, and I was very taken by the whole thing, but it bothered me everybody seemed to be so serious and so this. But then the Rebbe said something and I saw that\" \"People start laughing?\" \"that took me, and that's how to become a baal teshuvah.\" The guy heard this story right there at the table and he went I don't know if he said, but he went like 770, went to the Rebbe's room. And that that's a maaseh. So he was on Living Torah, no? It could I know, I saw saw this somewhere, I read it. COL had every week a Motzaei Shabbos live live here, someone I saw the summary. He said he knew the person that it happened. Okay. I don't remember where I heard it. Anyway, but the truth is all these וערטלעך that these people say falls under the category of שיחת חולין של תלמידי חכמים צריכה לימוד. It's not, it sounds like a וערטל, it's not. The

Rebbe Maharash used to say a lot of times like, what do you call it, גלייכווערטלעך. In Yiddish a גלייכווערטל means So I figured that? No no, I don't mean that, no. סתם בכלל used to say, and he said once, איך האב אין מיין לעבן נישט געזאגט קיין גלייכווערטל. What is גלייכווערטלעך are not a גלייכווערטל, the וועלט רעדט, it's like a He said once, \"ס׳איז דא א קרומערע זאך ווי א גלייכווערטל? ס׳איז דא א גלייכערע זאך ווי א קרומע לייטער? ס׳איז דא א גאנצערע זאך ווי א צובראכענע הארץ?\" It's all from the Rebbe Maharash's וערטלעך. But he said, \"איך האב אין מיין לעבן נישט געזאגט קיין גלייכווערטל.\" And he constantly used to say. It was also from the Ropshitzer. The Ropshitzer everything was on גלייכווערטלעך. The Naftali of Ropshitz used to say גלייכווערטל, everything had such depth to it that you have to understand, but that's how he would talk, he would say like a joke or something. He thought, In letter in literally, גלייכווערטל means a straight word, but it doesn't mean that. It's like, גלייכווערטל means it's a וערטל which is a joke, which is not real. So the Rebbe Maharash used to say such וערטלעך, but he said that in my life I never said a גלייכווערטל. And גלייכווערטל, he said, \"Is there nothing more crooked than a גלייכווערטל?\" than a straight word. Not like a broken Not like a ladder? Same thing in other, there's nothing more straight than a crooked ladder, there's nothing more whole than a broken heart. Nothing more to say about that. You have nothing word ס׳איז דא א גאנצערע זאך ווי א צובראכענע הארץ. The Rebbe once in a farbrengen had a whole אריכות מה זה the pshat in דער ווארט. What is the pshat? Why did he say ס׳איז דא א גאנצערע זאך ווי א צובראכענע הארץ, לב נשבר ונדכה. What is a gantz? Where's that fact a gantz? Well, explained by korbanot, there's a din of tamim, it has to be temimut. And by קרבן חטאת, there's a din that the korban is pasul if it's not שב מידיעתו, say, if you don't do teshuvah. Doing teshuvah is a broken heart and that's תמימות, that's called תמים. Gemara בנגלה. Anyway. Oh yeah.