here of מתן תורה, we're in the middle of סימן ס'. תנו רבנן, no, אמר רבי יוחנן, this is not תנו רבנן, אמר רבי יוחנן. On top here, right? On top of the page, yeah. Rabbi Yochanan said, מאי דכתיב? What is the meaning of the pasuk where it says, ה' יתן אומר המבשרות צבא רב? ה' gave sayings, and this gave besorot to a great army. What does that mean? So he taytsh like this: כל דיבור ודיבור שיצא מפי הגבורה, every dibbur that came out from the Eibershter by the עשרת הדיברות, נחלק לשבעים לשונות, was divided into 70 languages. So that's how he taytsh ה' יתן אומר, when he gave the omer, the talking, what it was מבשר צבא רב, a lot of big army, meaning a lot of people, all the different nations got from the Torah. That means the Torah was divided into 70 leshonot. It's one of the perushim in קול גדול ולא יסף. It says that there was a voice, a big voice, and לא יסף, didn't stop. So different three perushim in this. One of the perushim is didn't stop, didn't wasn't limited to לשון קודש, it spread out to all the languages. Another one is it wasn't didn't stop there, it went out to all the chachamim, all the Torah that they said had to come out of מתן תורה. Is

there a kedushah in every language in that sense? Is there a kedushah in every, if it's from ה'? If you learn Torah in the language, then it's a kedushah. Huh? Yeah, this is In Torat Or, he explains bearichut that the chiluk between avanim and levenim, that לשון קודש is called avanim. Avanim is בידי שמים. אבנים are rocks made by the Aibershter, natural. And לבנים are bricks made by people. So he says Why, it wasn't for the ע' עמים, it was for for the העם הזה? What? The the the שבעים לשון. שבעים לשון. Because why would they give it to the to the גוים? They didn't accept the Torah. No, but for them also to know that in that. But I started saying something else. Let me just finish. There he says that in other languages, בכל words are referred to as stones. Sefer Yetzirah, when he says from two letters you can make two words and from three letters you can make six words, so he says שתי אבנים בונות שתי בתים, two makes two houses. But there's words that are בידי שמים, that's לשון קודש. And all the other languages is לבנים, is בידי אדם, that people made. Bricks are made by people. And that's a lower מדרגה. When you learn Torah in those languages, you are מעלה the Torah. Here, the אייבערשטער לכתחילה Himself said 70 languages. He

also said, not only did He say it, but Moshe Rabbeinu wrote it. That no, Moshe Rabbeinu said, when it says by Parshas Devarim that משה רבינו באר היטב, he said it there, so Rashi says באר בשבעים לשונות, in 70 languages. There's a famous sicha where the Rebbe asked a big kashya, what for? What was the purpose? Imagine everyone had to stand through the whole Torah in 70 languages. So the מפרשים all talk about what was the purpose. Some say for the people later on, so the Rebbe says that's not a good teirutz because could've left it for the חכמים from later, for the נביאים, whenever you need it. So the Rebbe gives a very interesting pshat. He says that the Torah, the Aibershter speaks לשון קודש. That's the way He spoke. So it would be a hava amina that only in לשון קודש it's Torah, but if you speak Torah in another language, it's not Torah. So Moshe Rabbeinu, by him giving the Torah in all the languages, brought that if you speak Torah in other languages, it's also Torah. So what if you buy a book in English, a chumash in English, and you learn it in English, you're mekayem the mitzvah of talmud Torah the same way. And if you believe that it was divided into 70 languages. תנא דבי Rabbi Yishmael, Rabbi Yishmael brought another pasuk. It says כפטיש יפצץ סלע, like a hammer breaks the the rock. So he compared the Torah to this hammer that breaks the rock. מה פטיש זה נחלק לכמה ניצוצות, it's just like when you take a hammer and you hit the rock and breaks. You know what's the peshat nitzotzot? Could mean sparks, but the other one is also it breaks up in many pieces, it breaks up so pieces. אף כל דיבור ודיבור שיצא מפי הקדוש ברוך הוא נחלק לשבעים לשונות, is divided into 70 leshonot, 70 languages. That includes everything in the world.

אמר Rav Chananel bar Pappa, רב חננאל בר פפא said, מאי דכתיב? What is the peshat in the pasuk where it says, שמעו כי נגידים אדבר? Listen because I'm speaking negidim. למה נמשלו דברי תורה כנגיד? He means Torah, I'm speaking Torah, but he compared Torah to a negid. What's a negid? Nowadays, we use the לשון נגיד is a rich man. The rich, real kavvanah is a prince, but now you say a guy is rich, you say a negid. Cuz a negid was rich guy, was the leader. Anyway, it means a prince. It means a governor, a mayor, or something like that. Yeah, Shmuel HaNagid. Was that the past tense of a מגיד, נגיד? Could be it comes from that, cuz these guys used to talk, I don't know. לומר לך, to tell you, מה נגיד זה יש בו להמית ולהחיות, just like a negid has the power of killing somebody and letting someone live, because those days, I mean, the negid is a prince, a person a governor, at least. אף דברי תורה יש בה להמית ולהחיות. Torah could also kill somebody, could give him life. What does that mean? היינו דאמר רבא, this is what Rava said, למיימינים בה סמא דחיי. Those that are on the right

hand, that means that they're really involved in Torah, Torah becomes סמא דחיי, becomes medicine for life. משמאילים בה, those that are on the left side, that means people who are not doing the right thing, סמא דמותא, it becomes poison. Actually it's not only here, Gemara says in other places, in Kiddushin Gemara says that זכה נעשית לו סם חיים, לא זכה נעשית לו סם המות. So if you're zoche, then you get, Torah becomes your סם חיים, medicine to live. If you're not zoche, then it's poison. Chassidus teitcht, what is that zoche? How are you zoche? It's not a mazal. The word zoche comes from the word zechut, klarkeit, when it's If you're purified, if you learn Torah in a pure way, you learn Torah with the proper kavanot, and you don't forget about the Eibershter who gave the Torah, then it's סם חיים. But if you learn תורה לא זכה, נישט לשמה, then it's סם המות. דבר אחר, another pasht why Torah is called נגידים: כל דיבור ודיבור שיצא מפי הקדוש ברוך הוא, every word that came from Hashem, קשרו לו שני כתרים. They would tie to the words two crowns, and a נגיד is a prince who wears a crown, so this is to show that there were crowns put on the words of the Eibershter. Yeah, סתמא דמילתא מלאכים.

אמר רבי יהושע בן לוי, רבי יהושע בן לוי said, מאי דכתיב, he had darshendik this pasuk like this: צרור המור דודי לי בין שדי ילין. What does that mean? So he teitcht like this: אמרה כנסת ישראל לפני הקדוש ברוך הוא, the Yidden said to the אייבערשטער, רבונו של עולם, אף על פי שמיצר ומימר לי, even though it's narrow to me and it's bitter to me, that's how he טייטשט צרור המור. צרור is מלשון מיצר, מצרים, מור is לשון מר, bitter. So we say to the Eibershter, even though we have problems, דודי בין שדי ילין, the Eibershter still is with us. And which case was it? When were we When did we have the מיצר? This is the time when they made the עגל. That's when the Yidden were not proper, they were not doing the right thing. And right away, what did the Eibershter say? ועשו לי מקדש ושכנתי בתוכם. So בין שדי ילין. What does it mean? Between my breasts he he he sleeps, he lives. Then the pasuk continues, אשכול הכופר דודי לי בכרמי עין גדי, or Ein Gedi. What does that mean? So

אשכול הכופר, כופר is a name of a spice, henna. What? Henna. What's henna? What they used to color hair with it and It's a kind of spice, yeah. And it grows, something that grows, grass? And an אשכול is a group, an אשכול of this. So אשכול דודי לי בכרמי עין גדי. So he says like this: he taytsh אשכול different. אשכול is made up of the word מי שהכל שלו. אשכול means everything is His, who's that? The Eibershter. So אשכול הכופר, so the One that everything is His מכפר לי, forgives me, on what? על עון גדי, on the aveirah with the goat. What is the aveirah of the goat? The עגל הזהב. And שכרמתי לי that I surrounded myself with. That's how he taytsh. Even though I surrounded myself with the גדי, but אשכול, the אייבערשטער, שהכל שלו, is מכפר, כופר לשון מכפר, is מכפר the Ein Gedi, Ein Gedi means the עון, עין טייטשט לשון עון, עבירה of the גדי. And the Gemara asks מאי משמע דהאי כרמי לישנא דמכנפי הוא, how do you know the word כרם also has a meaning of surrounding, gathering together? That it gathered together. So he said אמר מר זוטרא בריה דרב נחמן כדתנן, it says in a משנה כיסא של כובס שייר כרם and all of the talks about טומאה וטהרה and other things. So he mentions there's a chair of the washer that everything's All the כלים are gathered together over there. And which word does he use? כרם. So we see that that's the word. אמר רבי יהושע בן לוי מאי דכתיב, it says לחיו כערוגת הבושם. לחיו are the cheeks, like ערוגת הבושם. בושם is spicy, good-smelling perfumes, and ערוגה is like a line, so my לחיין, huh? Like besamim. Yeah, besamim, besamim, same word. So he

טייטשט כל דיבור ודיבור שיצא מפי הקדוש ברוך הוא, every dibbur that came from Hashem, from every דיבור נתמלא כל העולם כולו בשמים. So the world got full of besamim. פרעגט די Gemara, made it a קשיא, כיון שמדיבור ראשון נתמלא, דיבור שני להיכן הלך? If it got full with the first, where was the place for the second? In other words, because the lashon is nitmalei, that's the chiddush. If it would say every dibbur brought besamim to the world, no problem. Why can't you have one brings and this one brings more and this one brings more? But since the lashon is it's nitmalei, it got full, what's the teitch full? Full means there's no other place. If you have a cup that's so a little bit on top has no water, you can't say it's full of water. Full means it takes up the whole thing. So it took up the whole world, so how did you have the second one? So Tosafot asks, since this דיבור ראשון filled up, so what did, how did, what was the place for the דיבור שני to go? You have to restore the neshama every time, every dibbur the neshama went out. No, that's not, that's טל, that's not for besamim. Oh, no? That's for טל, טל תחיה. So the answer is, הוציא הקדוש ברוך הוא רוח מאוצרותיו, the Eibershter took out a wind from His treasures, ומעביר ראשון ראשון, and the first one, it went after it came, it took it away. Second one came in, then it took it away. Shenemar, it says, שפתותיו שושנים נוטפות מור עובר, אל תקרא ששנים אלא ששונים. ששנים comes from to repeat. When it repeated, it came the second time, then it was מור עובר, then it pushed it away. Now where did he take it to? So they write he took it to Gan Eden. That's what they say. Says, yeah. And he took it to, איי the she'eilah you ask, Gan Eden. איי the she'eilah is, נו, so the same kashya we have in Gan Eden. Took it to Gan Eden, why still, Gan Eden is so big. Gan Eden, no, but you can fill it up. So the world got filled up, Gan Eden is bigger, so it wasn't full, so it was always place for more, and bifrat it's bli gvul, it's never-ending. We

say 60 times more, so it's bli gvul? Sometimes when we use the word ששים we don't mean 60. An expression, we find that Rashi brings in the Gemara. A guy says you'll run 60 yards, ושש something, the guy won't catch you. Says if you eat פת שחרית, we learned if you eat פת שחרית, if you eat breakfast, you'll be so strong that if you run, the guy will chase you 60, he won't catch you because you'll be so strong. So Rashi, why 60? What's 60? It's an expression when you hear a lot, 60. Gets the next number after 50. Yeah, you find with shishim, like ששים גבורים, 60 separate people. You see the number 60, it's not a dugma? Yeah, dugma there's ששים גבורים, yeah, but ואמר רבי יהושע בן לוי, כל דיבור ודיבור שיצא מפי הקדוש ברוך הוא, יצתה נשמתן של ישראל. Every dibbur, the neshamah of Yidden went out. It pashut died. Shene'emar, it says, נפשי יצאה בדברו. When He spoke, my nefesh went out. It got them so scared, so pshat pashut, they heard the Eibershter, they got so scared. The deeper pshat is it brought such a great gilui Elokus in them, and when they heard the dibbur of the Eibershter, it got such a high madregah, they had kelot hanefesh. They had a ratzo without a shov. Like it says, the Or Hachaim Hakadosh says בנוגע the children of Aharon, what made them die? They reached such a high madregah, בקרבתם לפני ה׳ וימתו. He

asks the kashya, it says אחרי מות שני בני אהרן, after the two sons of Aharon died, בקרבתם לפני ה׳, when they got close, they died. Why does it say twice they died? It says אחרי מות, וימתו. So he says the pasuk explains why. So after they die, how did they die? Because בקרבתם לפני ה׳ וימתו, they got so close to the Eibershter that they died from kelot hanefesh. The other pasuk says that the ruach came from, before? They got really close. Yeah. It said fire, not ruach, the fire came in. Which fire is it? It's not, the Rebbe makes a very, it's a diyuk, it says ותצא אש The fire came out ותאכל and, and, and it burned them. Two pesukim, a few pesukim earlier, when it speaks about the fire coming down, because the first day of the mishkan, the fire coming down eating the korbanot, it's the same lashon. ותצא אש מלפני ה׳. It's a, interesting, here, lichora, it's a punishment, and here it's fire coming down. So the Rebbe says, no. What they did is also the same ותאכל אש, גילוי אלקות, by them also. Ela mai by them, it caused them that, yeah, they had no reshut. They had, what means no reshut? That they should have stopped themselves. They come to a point that, like a Yid, they supposed to have, ratzon with a shuv. But who said that the esh was a punishment? The esh was just a natural occurrence. Yeah, but it came down and killed them. But he taytsh't over, it's not, it accomplished the same thing. They brought down גילוי אלקות in the world, and they reached a high, high madreigah. Okay, we'll stop here. So, so did Hashem make it happen, or did they want to have the ratzon? In other words, it's a combination of both, it sounds like. Where, by who? By the Yidden where the neshamah pulled out. It's the same. They had it. What do you mean, they wanted or not? The Eibershter gave it to them, yeah. But would you have two minyanim?