want to see a shichah on Rosh Chodesh Shevat. Says in the parashah, in Parashat Devarim actually, ויהי בארבעים שנה בעשתי עשר חודש באחד לחודש, came out it was the 40th year, the 11th month, the first day of the month, which means 11th the first day of שבט, הואיל משה באר את התורה הזאת לאמר. Moshe was meva'er, explained the Torah, saying, ואמרו רז\"ל והובא בפירוש רש\"י, the Chazal say and it says in רש\"י, בשבעים לשון פירשה להם. And it says he was meva'er, באר את התורה, he was meva'er, it means he explained it in 70 languages. Tzarich biur, and therefore you have to understand, בשביל מה הוצרך משה רבינו לפרש התורה לישראל בשבעים לשון? Why was it necessary for Moshe to tell the Yidden the 70 languages? I mean what's the purpose of in the midbar with 70 languages? HaLevush wrote, the Levush writes, דחשש, he was afraid, אולי אינם כולם בעלי לשון הקודש ולא יבינו הכל. There might be some people don't speak לשון הקודש and they will not understand what he's saying. Because דוודאי עם רב כזו, because such a big amount of people, שהם יותר מששים ריבוא, more than 600,000, יש בהם בעלי לשונות הרבה, a lot of people just speak different languages. ולכך אמר רש\"י בשבעים לשון, that's what Rashi says that to do it in 70 languages, כלומר, meaning to say, כיוון שחשש שמא יש בהם בעלי שאר לשונות, since he's afraid it might be some people that have only know other languages, וודאי הוצרך לפרש להם בכל השבעים לשונות. So he had to do it in all 70 languages. Why? דהי מיני מאפקית, which one will you not say? Because שמא מאותו לשון שישאר שלא לפרש יש בהם. Let's say we say he doesn't need all 70 languages, but he only needs 10 languages, but you don't know which ones. You don't assume that there's people who speak seven different 70, but you don't know which one to take out. Maybe the one you're going to take out is punkt the one that someone doesn't understand, will not understand, knows that language, finally won't understand. So the bottom line is that what does the Levush explain? How does he answer the kashya? Why Moshe had to explain the Yidden on Rosh Chodesh Shevat the whole Torah in 70 languages? Because maybe, he assumed, he thought there're probably people who don't understand לשון הקודש. You see what languages that they subdivide like the נשמות of the the נשמות then. In those days like nowadays those languages have gone. Yeah, but some of them come from it. Yeah, but it's In other words, if you see this, let's say it was done because they are just קודש That's something we'll see. Yeah, we'll hear. Everything has that. No, no, I'm just saying this Here it doesn't say Here it says because they didn't understand. It says because there are people who didn't understand, and he wanted to tell everyone should understand the Torah. For the people, those people then, yeah. That's what it says here. If you say that one of the זכות זכותים to take out of Mitzrayim was the language they kept the lashon Yeah, we'll see in a second, yeah. The yotzei Mitzrayim were people who knew a lot of languages. He says that there are some people, Moshe assumed that there are people who don't understand לשון הקודש. We'll see. But my Rebbe taught me וירד מצרים it goes on כל הארצות. We'll see. Wait, we just started the sicha. אבל לכאורה פירושו צריך עיון גדול. The pshat of the Levush needs a lot of explanation. דאם משה רבינו חשש מזה, if Moshe Rabbeinu was really afraid of that, למה המתין עד עתה, why did he wait till now, בסוף ארבעים שנה, only at the end of the 40 years, לפרש התורה בשבעים לשון, to explain the Torah in 70 languages, ולא עשה כן תיכף לאחר מתן תורה? Right after מתן תורה, he should have assumed people don't understand. ועוד זאת, another thing, וכי מפני חשש שאולי אינם כולם בעלי לשון הקודש, how can we say because he was he says he doesn't say he knew, he thought maybe there are people don't speak לשון הקודש, הוצרך משה להטריח את כל בני ישראל, so did he have to all the Yidden had to be מטריח לשמוע פירוש כל התורה בכל שבעים לשון? Because there are some people might not understand, so every Yid had to go through listening to the whole Torah in 70 languages, whereas he didn't understand most of it because he only understood one language. So all the Yidden had to go through this? It took a while. And it took parsha take very long. Yeah, yeah. Technically, you're going to wind up listening to 69 times what you don't understand. Yeah, normally that's what would happen. Yeah. You'll learn a new language. Yeah. So יש שכתבו, others give a different pshat.

מפני שראה משה רבינו עליו השלום, משה saw שישראל יגלו בין שבעים אומות, that the Yidden are going to go to galut amongst the 70 nations. לפיכך בארה בשבעים לשון, therefore he said it in the 70 languages, שבאיזה מקום שישראל יבואו, that wherever the Yidden will go, they will be able to learn it in that language. So it's not for the people now, but it's for the generations later. But the Rebbe asked: גם תירוץ זה צריך ביאור. This terutz also needs explanation. דכיוון שדבר זה אינו נוגע לפועל עד שיגלו שיגלו ישראל בין שבעים אומות, so according to this pshat, it wasn't נוגע לפועל now, it is only נוגע later on when they will go to galut amongst the other languages, other nations, למה הוצרך משה רבינו ללמד כל זה? Why did Moshe Rabbeinu have to teach them כל התורה, the whole תורה, שבעים פעמים, 70 times, כל פעם בלשון אחרת, every time in a different language, ושאר בני ישראל כולם לא הבינו את זה, most didn't understand it, וכמאמר חז\"ל שאפילו בסנהדרין רק אחדים הבינו, even in Sanhedrin only a few people understood, had knew all the languages. Most people didn't, and he did it. Ay, we say he did it so that generations later they should be able to understand the תורה, ולא יסמוך על חכמי ישראל בזה שיהיו בעת ההיא וכו'. Why didn't he rely that when it'll come a, if when, hundred, thousands of years later come a generation, then they say the Chachamim then will explain it to them? So Moshe Rabbeinu in the מדבר, when no one understood any other language, Moshe Rabbeinu had to sit, have everyone sit through it just for this reason? These these languages we need them today, they were not at all. There was no English in those days. Yeah, Mistama they're all again connected. Like French, there's the Old French and the New French. There was no Spanish either at that time. You don't think they were 800 years ago? Latin? I don't know. Latin? Yeah, Latin. But it's all all like, it's a תולדה. It's a תולדה of, I don't know what it means. Was the did the Sanhedrin have to know all of them? Not everybody. They had to be some? They had to be some members who know. Only French and German and No, some had to know all 70. Like Mordechai knew, but not everybody. So the kashya comes back: What was the purpose of Moshe Rabbeinu telling, saying over the whole Torah in 70 languages? If he said it so who who will remember that later when they go to גלות? Yeah. It was all oral, it was not written. Ah? It wasn't written. Well, then it was written, too. With the plaster, the plaster they I understand. Back to this, we'll get, the Rebbe is going to bring it. The לוחות, right? The plaster, then it Plaster, and right, right, right. יש לומר הביאור בזה, the Rebbe says the peshat is like this:

ידוע מה שכתב הרמב\"ן בעניין לשון הקודש, we know what the Ramban writes concerning לשון הקודש, שדברי התורה והנבואות וכל דברי קדושה כולם בלשון ההוא נאמרו, the נבואות and the תורה, everything, all the holy things were said in לשון הקודש. הוא הלשון שהקדוש ברוך הוא מדבר בו, that's the lashon that the Eibershter speaks. ועל פי זה, according to this, כיוון שעניינה של תורה הוא תורת ה', the inyan of Torah is the Torah of Hashem', אשר נתן לנו את תורתו, He gave us His תורה, לכן היה צריך להיות לכאורה לימוד התורה בלשון הקודש דווקא. If you're learning His Torah, and He teaches the Eibershter's לשון הקודש, we should learn only לשון הקודש, הלשון שהקדוש ברוך הוא מדבר בו, we should say the Torah in the way that the Eibershter said the Torah. So mimela, it would seem that you can't learn Torah in any other language. ולא רק בנוגע לתורה שבכתב, not only by תורה שבכתב שגדרו הוא כשמו, הכתב, there the ikar is the כתב, which means the words, דיוק האותיות לא חסר ולא יתר, there the words exactly, not more, not less, כפי שניתנה מפי הגבורה, as it's given by the Aibershter. עד שקריאה בתורה שבכתב, we know that so much so is the ikar the words, because when you read תורה שבכתב אף על פי שאינו מבין, even if you don't understand, נחשב כלימוד התורה, it's called learning. By תורה שבעל פה it's not like that. תורה שבכתב the main thing is the words. So there, הרי ודאי שמקום לומר, there certainly we could say, שקריאת תורה שבכתב היא דווקא בלשון הקודש, that when we learn Chumash, you have to learn in לשון הקודש, הלשון שבו ניתנה מפי הגבורה, the language that was given by the Aibershter, which would mean in simple words, if someone learns Chumash in English, he's not learning Torah. Torah is only the way the Aibershter gave it. That's what we would it would seem. So that, אבל בנוגע לתורה שבכתב we could say it, אף בנוגע לפירוש התורה וכללות תורה שבעל פה, even according to the, in the inyan of pirush of תורה שבכתב and the כלל תורה שבעל פה, הגם שלכאורה נוגע ההבנה, there it's not the words, it's the inyan, the understanding, שלכן אם אינו מבין מה שאומר אינו נחשב ללימוד כלל, תורה שבעל פה if you don't know what you're saying, it's not called learning. So you could say that over there we could it's not נוגע the language, because the language is only the words. There the main thing is the תוכן. So who cares in which language it is? But the Rebbe wants to say even over there there is a sevara to say that it has to be Lashon Hakodesh. מכל מקום הרהור לאו כדיבור דמי. We know we pasken the Alter Rebbe paskens, thinking Torah is not דיבור. The Alter Rebbe paskens you're allowed to think divrei Torah without ברכת התורה. Some poskim argue. So the Gra holds הרהור כדיבור, the Alter Rebbe holds הרהור לאו כדיבור. And what does that show? That the words that you pronounce are important. ויש כמה, could I interrupt? Ah? Could I interrupt? Yeah. ויש כמה דינים החלים על ה למעשה talking about the Hava Aminas. ויש כמה דינים החלים על הדיבור בדברי תורה, there are certain dinim that apply only when you speak דברי תורה, גם תורה שבעל פה. Like למשל there are certain places that you can't speak, but you could think. Anyway, the bottom line is that the wording are the words are important. He says כמו איסור לדבר בדברי תורה כשהוא ערום. If you're not dressed you can't speak דברי תורה. מה שאין כן הרהור מותר, you're allowed to think. Another din, pask Admor Hazaken, the Alter Rebbe pasks, he says what I just said before, שאין מברכין ברכת התורה על הרהור בדברי תורה, you don't make ברכת התורה if you're just thinking, רק על דיבור בדברי תורה, only if you speak, right? So you need to think Torah in... So he says something else. וכיון שגם תורה שבעל פה היא מהשם, תורת השם, and since תורה שבעל פה is also from is the Torah is Hashem's Torah, came from השם, מקום לומר, there's a place to say, שהשם והגדר דדברי תורה חל רק על דיבורים שהם בלשון שהקדוש ברוך הוא מדבר בו, היינו לשון קודש. So it would seem, since the Torah is given from Hashem, and Hashem speaks in לשון קודש, and the words of תורה שבעל פה are also important, see, the words are not important at all, then you could say it's the inyan, the inyan is the understanding, the sechel behind it. But since we just brought dinim that it's noge'a the wording is important, the words are important, if the words are important, so לכאורה you would think, when is תורה שבעל פה considered learning תורה שבעל פה, if you learn it in לשון קודש. Now, since that's what is the way it seems to be, וזו היתה פעולת משה רבינו. This is what Moshe Rabbeinu accomplished, שעל ידי שהוא פירש את התורה בשבעים לשון, by Moshe Rabbeinu giving the Yidden the Torah in 70 languages, חל שם תורה על דברי תורה הנלמדים על ידי בני ישראל בשאר הלשונות. That makes that any language you learn Torah has the geder, the idea of Torah. ואף על פי שאין זה הלשון שהקדוש ברוך הוא מדבר בו, and even though this is not the language in which Hashem speaks, מכל מקום חל על זה, I get it, דברי תורה. The fact that Moshe Rabbeinu said it in in in לשון other לשונות, so Moshe Rabbeinu put into the other languages, if you speak Torah, the language, it becomes Torah. וכשאדם מוציא מפיו עניני תורה בלשונות האומות, if a

person says words of Torah, put it out of his mouth, in the languages of the other nations, הרי זה מוציא מפיו דברי תורה. וממילא על פי הלכה he gives out דברי תורה, ואסור לדברם קודם ברכת התורה, and you can't you can't say words of Torah in English before ברכת התורה, because it has the kedushah of Torah. But where did it happen? If not for Moshe doing this, lo davka it would have been that way, because the Aibershter said it in Leshon Kodesh. So now Moshe Rabbeinu said it in other languages, so now it gets the kedushah. And what languages that... Oh, must be a hemshech to the old languages. I mean it's just a different dialect, I guess. So, ויש לומר, and the Rebbe adds, שמאין זה מצינו גם בתורה גופה. We see in the Torah also, that the Torah itself has some few words of other languages. שיש בה מלשונות העמים, it has from the לשונות of the other nations, כמו יגר שהדותא. By Lavan, Yaakov called it Gilad, that the גל, the pile of stones, is an עד, is a testimony, and he called it יגר שהדותא, which is in his language. Or טוטפת, טוטפת שתים, then Rashi says, טוטפת in other languages means four, טט in one language means two, פת in other language means two, so it's four. African, yeah. But no, he says in אפריקי, אפריקי. והיינו, שהטעם שתיבות אלו נכללו בתורה, the reason why these words were included in the תורה, שכולם מפי הגבורה, which came from the אייבערשטער, הוא כדי שתחול קדושת התורה על תיבות אלו, that these words should get the קדושת התורה in חומש, שעל ידי זה נעשו לשונות האומות מוכשרים להביע על ידם דברי תורה, that makes that the languages of the other nations should become מוכשר, means ready, to receive Divrei Torah. ומעין זה נמשך בכל שאר הלשונות כשרוצים ללמוד בהם תורה. And the same thing comes in the other לשונות when we learn any words of Torah. But לפועל, this is בכללות, more בפרטיות, who accomplished this? Moshe Rabbeinu. So when Moshe Rabbeinu said the Torah in all languages, he made that you could, when you say Torah in a different language, it becomes Torah. הטעם שענין זה נעשה על ידי משה רבינו דוקא, why did it have to be done through Moshe Rabbeinu? Lichorah, we said before, Moshe could have waited, and let the חכמים of later generations do it. Now there was no need for it, because Yidden all spoke Lashon Kodesh, seems like. So therefore, who cares if if you take Torah in other languages, it's not Torah, they're not doing it anyway. Later generations will do it, so the חכמים of later generations will do it. Why did Moshe have to do it? So he says the reason why Moshe had to do it, כי כל עניני תורה נמסרו לבני ישראל על ידי משה דוקא. Any inyan in Torah had to come through Moshe. משה קיבל תורה מסיני, משה was got got the Torah. ועד שאמרו חז״ל Also the Chazal say, כל מה שתלמיד ותיק עתיד לחדש, הכל נאמר למשה מסיני. Whatever a person will say gave was given to Moshe, and the Rebbe is מדייק here. It doesn't say הכל ניתן מסיני. The kvetsh it has to be through Moshe. Everything has to go Moshe. So, since we find any inyan in Torah had to go through Moshe, וכן ענין זה, so this too, שחלות שם תורה על דברי תורה הנאמרים בשבעים לשון, there should be the חלות of the of the it should become תורה, קדושת התורה, even if it's said in a different language, יכלה לבוא רק על ידי משה, it could only come through Moshe. And we find the Rebbe has this in other thing places also, in כללות you're taught to say that things have to go through Moshe. In this it's not I'm not going to want to באריכות, maybe it brings הערות, you know, I don't see it. There's another thing with the Rebbe says, not by Torah, but something else, by Bnei Gad u'Vnei Reuven. He said Bnei Bnei Gad u'Vnei Reuven asked to get their share on this side of the Yarden. Then it says Moshe made a condition with them, they should cross the Yarden, go fight. Then at the end was, after he gave the condition, it says Moshe Rabbeinu gave to Bnei Gad, u'Vnei Reuven, and half of Menashe he gave that part. How does half of Menashe fall in? Where are they coming from? Yerushalmi asks half of מנשה מאן דכר שמיה, I mean, where are they coming from? Didn't. So, some מפרשים have all kinds of ביאורים that doesn't like this. What ביאור does he have? He says like this: Everything that throughout כלל ישראל, any major concept always has to go through Moshe. One of the major concepts in in Yidden throughout generations is that when Mashiach will come, ירחיב ה׳ אלקיך את גבולך, the Oibershter will give us bigger land of ארץ ישראל. That, too, had to start with Moshe Rabbeinu. So, Moshe Rabbeinu gave the Bnei Gad outside of ארץ ישראל, that's the beginning of what will be לעתיד לבוא. So, Bnei Gad u'Vnei Reuven got it because they asked for it, because they wanted it for מקנה, which is considered a חסרון. And by מקנה by and חצי שבט מנשה was given because they this is already given by Moshe to beginning of what will be then. And why דווקא to Menashe? So, he says because Menashe the Shevet Menashe, like Bnot Tzelafchad, liked ארץ ישראל. They had this special connection to Eretz Yisrael, whatever. But the same vort there. Everything had to go through Moshe. Why did Moshe? It says נהר הגדול, נהר פרת, and all these things? Yeah, but this is further. This is further. Further. This refers to this, Mashiach and this one? No, that this is even further. The Midrash says, why did Moshe Rabbeinu have to look, the Eibershter said look at Eretz Yisrael? Because even the regular Eretz Yisrael had to connect to Moshe. Moshe had to And it says that Moshe's looking was מקדש the land, the הארץ. Since Moshe looked and the look of Moshe made it holy. What's the pshat? Because why Moshe? Because the Eibershter wanted everything that's a major inyan in Klal Yisrael to go through Moshe. Same thing with this. Same thing here, תורה עבודה, that had to go through Moshe. So, to bring the קדושת התורה on other languages, that if you speak Torah in it, had to come from Moshe. על פי זה יש לבאר עוד ענין שמצינו בנוגע לתרגום התורה בשבעים לשון. This could explain another inyan we find concerning the translation of the Torah in 70 languages. Another thing, what do we find? שלאחר שפירש משה רבינו את התורה בשבעים לשון, after here we learn that Moshe Rabbeinu translated the Torah into all 70 languages, ציוה משה וזקני ישראל את העם, משה commanded, משה the זקנים commanded the people that what should they do? ביום אשר תעברו את הירדן, when you cross the ירדן, והקמות לך אבנים גדולות, you should put up these big stones, וכתבת על האבנים את כל דברי התורה הזאת באר היטב, you should write on the stones the whole תורה באר היטב, very good, explain. אמרו רז״ל, הובא בפירוש רש״י, here also, the Chazal say and Rashi says, בשבעים לשון, he told them, he

instructed them that they should write the whole Torah on these stones in 70 languages. והיינו? באר היטב, what does באר היטב mean? No, באר means a ביאור, היטב is good. So, he says it means 70 languages. והיינו שנוסף על זה שפירש להם משה את התורה בשבעים לשון בעל פה, it seems clearly, besides the fact that Moshe orally spoke to them all the the whole Torah in 70 languages, ציוה שיכתבו את התורה בשבעים לשון, he even told them that he told them that why that they should write the Torah also in 70 languages. על פי מה שנתבאר לעיל מובן הטעם ששניהם צריכים להיות. Why do we need both? Normally you would say you need to know the Torah in 70 languages, so after Moshe Rabbeinu gave it to them in 70 languages, so now it's enough. So, now we have it in 70 languages. Why did it have to be that they should also write it in the 70 languages? Hello. Sorry, I went to buy something for the for the group. Oh, we had some food, so now we need more. No food, no food. Okay. So, the question is really, normally, why did they have to write it also later? If Moshe already said it in 70 languages, so the people already know the Torah in 70 languages. So, what's the purpose of later writing this? But based on what we said before, we'll understand. And he says why: דהנה הרמב״ם פירש, Rambam explains, שהכתיבה היתה בכתיבת כל אומה מאומות. In other words, this לעילוי נשמת אסתר בת רב יהודה. Okay, good. לעילוי נשמת הלימוד הזה... Okay, good, good. I'm not going to be here for the yahrtzeit, but this going to be for... Good. Okay. Yishar koach, yishar koach. Yishar koach. So the

Rebbe says like this: Rambam says when you say that they wrote it in other languages, there are two peshatim. One peshat is the the language was the other language, but the words were Hebrew words. Like למשל Yiddish. Yiddish is German, but you don't write it in in in German characters, you write it in alef beis. Same thing it could be it was all 70 languages, but they were all written in in the אותיות of alef beis. Like the Rambam wrote most of his sefarim in Arabic. He didn't write the Arabic language, it was written in in Hebrew letters, but the words were Arabic. The Rambam says this is not like that. When he told them to write the whole Torah in 70 languages on the stone, he meant to write in the in the in their language, in the in in their characters, in their letters. So he says, the Rambam says that it was to be בכתיבת כל אומה מאומות. It was the writing, the words of those languages. ונמצא, it comes out, שאין החילוק בין הגדה בע׳ לשון פירושה להם לכתיבת התורה בע׳ לשון רק בזה דעל פה ובכתב. It comes out that normally we would think the difference between Moshe saying it and them writing it, is that the difference is that this was said, and this was written. If if you would learn the other way, that the characters were Hebrew, so what's the difference between Moshe saying and them? Moshe said it orally, baal peh, in other language, and here it was written in other language. But now we're saying it's more than that. אלא גם כי שם הדיבור הוא רק בלשון האומות, הרי כאן בכתיבת האומות. The difference is what was the language itself, and here besides the words were in other languages, the writing was in another language. He wrote, yeah, in French, or in in English. והן שני עניינים. He said, והן שני עניינים דפירושה להם והכתיבה שניהם פעולות. This is the two inyanim: the saying it and the writing. והאחת, so why did we need both? So

based on what the Rebbe said before, that the reason he said it in other languages is so there should be a חלות קדושה of Torah in the other languages, but there still would have been missing something. If Moshe Rabbeinu had just said it, it would seem that the other languages the language has, if you say Torah, has a kedushah. But if you write the same a פסוק חומש, you write it down in English, since the characters are not Hebrew, it has no kedushat haTorah. So the תוכן of the language could have the kedushah, but a Sefer that's written in English, so if you read those words and you say it, you are saying Torah. That Sefer is not is not a holy Sefer. Because those words are written in a different language. No, no, no, even if you learn it, no! If you If it what they if they wouldn't. So the תוכן is that you get the תוכן from it. So what you think is holy because Moshe Rabbeinu made that other language to have kedushat haTorah, but the book itself... No, it would be it would... Al pi emet, we're saying what it would have been, would have been nothing. So we need both inyanim. One is שיחול שם וגדר תורה על התורה הנלמדת בלשונות האומות. You need to be Torah if you learn it. למשל, if you take a regular Chumash, and you teach it, and you translate into English, so that first thing is Moshe Rabbeinu made that when you say the words in English, it should have a kedushah of Torah. והשני, the second thing they did was שיחול שם תורה על כתב האומות, that if you write it in their כתב, it's Torah. שהספרים בענייני תורה שנכתבו בכתב האומות, the Sefarim of Torah that's written in their language, הרי הן ספרי קודש, they're holy, שאסור לנהוג בהם מנהג בזיון, and you're not allowed to be mezalzel, you're not allowed to embarrass it, because it has a kedushah of Torah. And that's only happened because Moshe Rabbeinu told them to write. And again, this was done through Moshe. Moshe didn't do it, but Moshe commanded them to do it. So it all comes from Moshe. Yeah, he told them, yeah. Yeah, yeah, I guess they had people who know... It's claimed. והנה, he says, the Rebbe says like this: לפי פשוטה, according to simple פשט, בדבר הכתוב זה, הואיל משה באר את התורה הזאת, באמירת משנה תורה. פשוט פשט, it goes, if you learn simple פשט in the pasuk, this is the beginning of Chumash Devarim. Let's go look back to the pasuk. The pasuk starts: ויהי בארבעים שנה בעשתי עשר חודש באחד לחודש, which means Rosh Chodesh Shevat in the 40th year, משה, הואיל משה באר את התורה הזאת, משה started explaining the Torah, and what was it? What he continues saying. So

פשוטע פשט, it seems that this thing that Moshe was telling him was the whole Chumash Devarim, only Mishneh Torah. שמזה מובן, from that we've understood, שפירוש התורה על ידי משה רבינו בשבעים לשון, that the fact that Moshe translated the Torah in 70 languages, תוכן עיקרו קשור עם החידוש דמשנה תורה. That ענין, באמת he did it with the whole Torah, but being that in simple peshat it goes on Mishneh Torah, on Devarim, is משמע that this whole concept of what Moshe did here, it has a special connection to Mishneh Torah. לכאורה what, he translated the whole Torah, why is the Mishneh Torah different? על פי הנ״ל, based on before, based on this יש לבאר השייכות ביניהם. Now we can explain the connection between Mishneh Torah and the idea that he translated in 70 lashonot. ובהקדמה, מאמר have heard they bring the מאמר חז״ל, קללות שבמשנה תורה משה מפי עצמו אמרן. It says in the Gemara that the קללות of Mishneh Torah, Moshe said it himself. And it doesn't only mean on the קללות. It means the whole Mishneh Torah, Moshe Rabbeinu said it on his own. ודלא כאלו שבספר, כאן בפרשת בחוקותי, not like the קללות of פרשת בחוקותי, שמשה מפי הגבורה, משה from the Eibershter. וכבר נתבאר בכמה מקומות, it says, שבכלל זה נאמר, later like we need קללות שבמשנה תורה. It doesn't mean davka the קללות, אלא כל ספר משנה תורה אמר משה מפי עצמו. The whole of Mishneh Torah Moshe said it by himself, on his own, not from so kevayachol not from the Eibershter. ובפירוש הדברים האריכו המפרשים, the mefarshim are mighty to explain this, because this is not understood, what does that mean? דלכאורה, איך אפשר לומר על פסוק מחמישה חומשי תורה, how about a pasuk from חומש, שמשה מפי עצמו אמר ולא מפי הגבורה? Moshe isn't that from the Torah, not from the Eibershter? והרי ההלכה ברורה היא, there's a clear halacha in the Rambam, שהאומר שאין התורה מן השמים, and someone says that Torah is not from השם, אפילו תיבה אחת, one word, אם אמר אם אמר משה אמרו מפי עצמו, if anybody says that Moshe said one word of the Torah on his own, הרי זה כופר בתורה, denying the Torah. ומפורש, it's been in Rambam, it says in Rambam, לענין שמונה פסוקים שבסוף התורה, even the last eight pesukim in the Torah, which is after it says וימת שם משה, Moshe died, שהכל תורה היא ומשה מפי הגבורה אמרם. It's Torah, Moshe said it from the Eibershter. But even those last eight pesukim is Torah, because Moshe said it from the Eibershter, didn't say it on his own. ומבואר בזה, so what's the pshat? So the

explanation the mefarshim give we don't fetch up the crowd. Yeah. So the answer is based on what Tosafot says, משה מאז נאמר משה said it by himself beruach hakodesh, the pshat is as beruach hakodesh. Oh, so it's not his own, not מפי עצמו that he made up his own things and he said it, it's ruach hakodesh. What does that mean? So what's the difference? Everything else was also beruach hakodesh, why is this called מפי עצמו? כלומר, it means like this, שגם קללות שבמשנה תורה ברוח הקודש נאמרו, the קללות, which means the whole משנה תורה was said with רוח הקודש, הרי הם בכלל תורה, והובר בכלל תורה so made it part of the תורה, שנאמרו מפי הגבורה, is still said from the Aibershter. So what's the difference? אלא שבמפי הגבורה יש כמה דרגות. When you say Moshe said the Torah from the Aibershter, there are many levels, ולגבי מפי הגבורה שבארבע ספרים הראשונים, compared to the you say comes from the Aibershter, the level what came from the Aibershter in the first four, הרי רוח הקודש של משנה תורה כאילו מפי עצמו יקרא, לגבי that it's called by alone. וכמו שיתבאר בסיפא I could explain that. Okay. So we'll see later that it means it came from the Aibershter, but in a different madregah. But צריך ביאור, we still need to understand, כיוון שגידולה של תורה שבכתב, חמשה חומשי תורה, since the whole idea of תורה שבכתב, five חומשים, הוא שכולו מפי הגבורה, it's all from the Aibershter, ובזה שונים הם מנביאים וכתובים, and that's different than נביאים וכתובים, שגם הם נאמרו ונכתבו בנבואה וברוח הקודש, they were also said בנבואה, ברוח הקודש, אבל אינם בכלל איזה דרגה של מפי הגבורה כי תורת משה, כבתורת משה, it's not the same level like חומש, אם כן, למה Nevertheless, it's a different category. So if Devarim is takeh from the Aibershter, but b'ruach hakodesh, not the same, it should be part of נביאים וכתובים. And we say no, and and b'foal, why is it included in Chumash? ואף שלגבי ד' דברים הראשונים ספרים הראשונים הם מפי עצמו. We say that it's in comparison. So why is it included? If we call it מפי עצמו, so it should be included in the other level, the level of נביאים וכתובים. So obviously the answer is going to be that there are three levels. But why do we need it to be? ויש לומר הביאור בזה, so the explanation is like this.

ידוע מה שאמרו רז\"ל, we know that Chazal say מי איכא מידי דכתיבי בכתובי דלא רמיזי באורייתא? There's nothing that's in כתובים, that's written in תנ\"ך, which is not hinted in Chumash. ופירש רש\"י, what it means is דלא רמזה משה באורייתא. There's nothing in תנ\"ך that's not hinted through משה רבינו in Chumash, because our Chumash, Rashi says, הוא יסוד נביאים וכתובים, that's the foundation of נביאים וכתובים, ובכולם יש סמך לממצא מן התורה. Everything that's in Tanach, you'll find a סמך, a רמז in the Torah. ועל פי זה יש לומר, so may we could say like this, שכשם שלתוכן הדברים שבנ\"ך יש סמך סמך לממצא מן התורה, just like we said that every any inyan, any תוכן of an inyan that's in Tanach must is hinted in, has a סמך in תורה, כך ובנוגע לאופן התגלות הדברים שבנ\"ך. Not בנוגע the תוכן of what it says, but the whole level of Neviim uKesuvim. שבכדי שיחול עליהם שם תורה, צריך להיות יסוד להתגלות כזו בתורת משה עצמה. In order that the words of Neviim uKesuvim should be Torah, there had to be something in Chumash for the same way. In other words, like this. Vos? אדרבה ואדרבה. In other words, like this: Neviim uKesuvim are דברי נביאות. And דברי נביאות is b'ruach hakodesh. But דברי נביאות doesn't become Torah. It could be דברי נביאות. Bepo'al we're saying it's not like that. Bepo'al we're saying that the words of the Neviim are divrei Torah. How did that become Torah? Ela mai? If you find something like that in Torah, that causes that the words of the Neviim are Torah. Similar to what they said before, that when Moshe Rabbeinu said the Torah in the other languages, so the other languages became that if you learn Torah in those languages, it's also Torah. The same thing here. In order for the דברי נביאים, נביאים וכתובים to become Torah, not to become special and holy, they could be holy as דברי נביאות, but it doesn't mean it's Torah. There's two gedarim: there's דברי נביאות and there's Torah. In order for it to become Torah, it had to come from Chumash. Something in Chumash had to do this. כלומר, the source of this ענין, כלומר, הענינים שבספרי נביאים וכתובים שנתגלו על ידי נבואה וברוח הקודש, all those ענינים that are in the Nevi'im and the כתובים which came through רוח הקודש, אינם רק בגדר דברי נביא. It's not only the words of a נביא. We know אלא הם תורה, they are תורה, שלכן הציווים שבהם, that's why all the ציווים, anything that's commanded in תנ\"ך, חייבים אנו לקיימם, we have to keep it, לא רק מצד החיוב לשמוע על דברי הנביא, not because we have to listen to a נביא, אלא מזה חיוב התורה לקיים דברי קבלה. The Torah says that we have to follow what the Nevi'im told us, not as דברי נביאות, because it's Torah. אלא שאין בהם אותה חומרא כדברי תורה כמשמעותה. It's not the same chumra, but it has a גדר of Torah. Now when did that happen? How did that happen? Where does this come that it's Torah? It's not Torah. It's ruach hakodesh, it's נבואה. What? It's not da'oraita, it's דברי קבלה.

There are three מדרגות: there's דברי תורה, דברי קבלה, and דברי סופרים. It's דברי קבלה, but we have to keep it because we have to listen to דברי קבלה. But not the same chumra, he says, not the same strictness as Torah. It goes higher than דברי סופרים. No, דברי תורה, דברי קבלה, דברי סופרים. So where does this come from? ויש לומר שהיסוד לזה, that the יסוד to this, שיחול על הדברים שנתגלו בנבואה וברוח הקודש גדר תורה, the יסוד to this that whatever was נתגלה through the נבואה or through ruach hakodesh should have a דין of תורה, is the יסוד בתורת משה גופא, in in תורה of חומש, that is the יסוד of משנה תורה, דברים, שנאמר רק ברוח הקודש. Here we have like something in between. בפועל, Moshe said it himself, which means with רוח הקודש. ומכל מקום הרי הוא חלק מתורת משה. Nevertheless, the Aibershter put it into part of תורת משה. Because like the Rambam says on דברים, שהכל תורה היא מפי הגבורה, and everything is תורה. So here we have in תורה itself something which is a lower level. And what does that do? That makes that as long as it's a המשך to this and it's רוח הקודש, also could have the גדר of תורה, which is similar to what we said before. Before we said it לגבי בכלל תורה in other languages. The same logic, the same idea would be here also, that in order for the קדושה of תורה to come on Nevi'im uKetuvim is because in תורה גופא we have דברי נבואה, and that דברי נבואה is part of תורה. ועל דרך זה יש לבאר גם דברי דברי הזהר. This

explains an interesting Zohar, actually not interesting, strange, שמשנה תורה נקרא תורה שבעל פה. The Zohar calls משנה תורה, דברים, תורה שבעל פה, the oral תורה. והיא מקורה של תורה שבעל פה, the מקור of תורה שבעל פה. ומבואר בספר Megaleh Amukot, like it says in the Sefer Megaleh Amukot, what was his name? Shapira, no? Rav Nathan Shapira, yeah. שענין משנה תורה he explains that the ענין of משנה תורה, of דברים, הוא על סוד תורה שבעל פה שקיבלו ישראל בסוף מ' שנה בכניסתן לארץ, is the סוד, is the secret, his idea is the בחינה of Torah Shebaal Peh. וזהו גם הרמז בכך שמ' דורות ממשה רבינו עד רבי שסידר המשניות. There's a remez, there are 40 generations from Moshe Rabbeinu to Rebbi who made the Mishnayot, which is Torah Shebaal Peh. על דרך מ' שנה שהמתינו ישראל לקבל תורה שבעל פה. Just like this Mishneh Torah came at the 40th year, so in order to get this level of Torah Shebaal Peh of Mishneh Torah took 40 years, so it took 40 generations to get to the real Torah Shebaal Peh. 40 generations? 40. Yeah, from Moshe Rabbeinu to Rebbi, 40 generations, Rambam makes the cheshbon. Now what's the pshat? What is the pshat that Mishneh Torah, Chumash is Torah Shebaal Peh? Every word is is Torah Shebichtav. So the pshat is like this. השייכות של משנה תורה לתורה שבעל פה מובנת, the connection of Mishneh Torah to be considered like Torah Shebaal Peh is understood על פי המבואר בכמה מקומות, based on what it says in other places, בחילוק שבין מפי הגבורה שבארבע ספרים הראשונים למפי הגבורה שבמשנה תורה. We said before that they're both the Aibershter, all first four, Devarim, they're all מפי הגבורה. There's a different level of מפי הגבורה. What does that mean? So he explains it in other places, what does it mean that this is not on the same level. דספרים הראשונים נתגלו על ידי הקדוש ברוך הוא, the ספרים הראשונים came בגלוי through the Aibershter, אלא שהיה באמצעותו של משה. It came through Moshe. That means Moshe didn't do anything here. שהקדוש ברוך הוא שם את הדברים בפיו, the Aibershter put it into Moshe's mouth, משה היה מעתיקם בכתב. The Aibershter pashut dictated it to him. Dictated, write, ויאמר ה' אל משה לאמר, every word was dictated directly. Now, the Aibershter didn't write it himself. See, the luchot, the Eibershter wrote. This the Eibershter didn't write, but he dictated it to Moshe, so it came from the Eibershter direct through Moshe. באופן שלא נתערבבו דעתו והשגתו של משה במסירת הדברים. When Moshe gave it over, his seichel wasn't involved at all. Ha? Yeah. Well, he wanted to, but the Eibershter told him not to. But he, what he wrote had nothing to do with him. No, the Eibershter agreed, but it's not something that he understood. He takeh, b'foal he understood it, but it wasn't the inyan The Eibershter It's al derech sometimes there's a mashal, which is not exactly, that when a person writes a sevara, you write, you have a a chidush, and you write it down, these words that you write comes from your brain, but it goes through the the memutza of your hand. Your brain doesn't write. So what happens here? It goes in through your hand, and through your hand you're writing down, so your hand doesn't understand it, doesn't know, it's just your hand is the kli through which I do it. So there Moshe was the kli through which the Eibershter, and just gave it out, only a tz inor, like a pipe. Mah she'ein kein... Well, that's Torah shebe'al peh. We're talking now about Torah shebichtav. Right, I was just curious, I mean that was not written by Moshe. That was given to Moshe. What, the Torah shebe'al peh? Yeah. Well, that's be'al peh, it's not written. Yeah, no. We'll see in a second what level of memutza. Yeah. Actually, when the Eibershter

dictated, Moshe had comments. Moshe made comments. When he said נעשה אדם, when the Eibershter told Moshe, write נעשה אדם, let us make a man, so Moshe Rabbeinu stopped, he said, \"I'm not writing it.\" אתה נותן מקום לאפיקורסים, you make a place אפיקורסים to say there's more than one God. So the Eibershter answered him, כתוב! You write it, והרוצה לטעות, יטעה. Anyone wants to make a mistake, will make a mistake. What he meant to say is, who will make a mistake? Only the one that wants to. So I don't take away free choice. So והרוצה לטעות. So lefo'al mamash everything the Eibershter dictated and it went just through Moshe. מה שאין כן משנה תורה, אף שגם הדברים שבמשנה נאמרו מפי הגבורה, there it's also said from the אייבערשטער, מכל מקום, התגלות הדברים היתה על ידי משה. It came בהתגלות from Moshe, meaning שמשה מדבר מעצמו את דברי השם אשר השיג בדעתו. Moshe understood it, and he gave over exactly the words the אייבערשטער said, but it already went through, it was absorbed in his brain, and he understood it, and he gave it over after he understood it. So when he said it, it's basically almost like his. והיינו, שדברי הקדוש ברוך הוא נתלבשו בדעתו של משה. That was נתלבש, it was dressed into his daas. ולכן משה בעצמו כאילו אומר מעצמו, and therefore it's as if he says himself. But it's not really himself. But he says the same thing. So l'mashal, I'll give you an example where it says something like this. This is Mishneh Torah, only Mishneh Torah. The other ones, no. The other ones did not do with seichel. Al derech, the

Rebbe asked a she'eilah: how come it says, it said you have to say over everything מפי בשם אומרם, whatever it is, in the name of a person. Sometimes you find that things that you don't say b'shem omram. So the Rebbe says there's a chiluk. If you say it over because he said so, and I'm saying over a vort that someone says, I have to say his name. But if that same vort was נתעצם with my brain, and now I really, really understand it, and I say it over, and I could say it over in the exact same words that he told me, I don't have to say it in his name. Because I'm saying it because my brain told me. So here also, Moshe's seichel was נתעצם with this with the אייבערשטער's words, and he gave it over with his seichel. That's called מפי עצמו. That's why he doesn't have to it's like a uvda, you don't have to say it b'shem omram because it's mine. What do you mean it's yours? It's not yours! The Rebbe says about something else also. It says תורה לא בשמים היא. So how come it says tiku means תשבי יתרץ קושיות ואיבעיות, משיח will come, Eliyahu will answer. Why will Eliyahu answer, because he's a navi? A navi can't can't answer she'eilot, can't give פסק, פסק'ן דינים. He can't paskan with nevuah. The answer is, he will get nevuah, but he won't paskan because he got it in the שמים. But he'll get a nevuah, he'll think about it, sit down, learn it through, and his mind will understand, oh, now that he understands it, it's not nevuah anymore. Ai, it is נבואה? Same thing here.

ויתבארו על פי זה, the Rebbe says based on this, we'll understand דברי Raavad, one of the Rishonim, the Raavad, שפירש, he explained what the Chazal say. The Chazal say like this: אפילו למאן דלא דריש סמוכין בעלמא, means that there's a דורש. There's a machloket how we דארש'ן סמוכין. If you have two pesukim next to each other, the Gemara makes derashot. Then there's a דעה that says, I think R'' Yehuda says, that we don't דארש'ן סמוכין. We don't make that such derashot. Nevertheless, the Gemara says, even the one that holds we don't, that's only in the four sefarim. In Chumash, in Devarim, everyone agrees. And the Raavad says, what's the reason? בטעמא, משום דכל התורה מפי הגבורה נאמרה. The whole Torah is said by the אייבערשטער, ואין מוקדם ומאוחר, then there is no seder. So you can't say, since this is next to this, there's no seder. אבל משה, שסידר משנה תורה, פרשה אחר פרשה, משה was מסדר it, לא סידרה אלא לדרשה. When he made it, he made it so you should darshen it. What's the pshat here? ויש לומר דכוונתו, the pshat is, שבארבעה ספרים הראשונים, שהקדוש ברוך הוא שם דבריו בפיו של משה, first four, the Eibershter put it into Moshe's mouth, מבלי התערבות דעת והשגתו של משה, without the mixing of Moshe's שכל, אין הכרח דאיכא טעם בשכלו דמשה בסמיכות הדברים. So there's no re'aya that Moshe had a sevara why they're close to each other, because he didn't think sevarot here. ולכן לא דורש סמוכין, you can't darshen the connection. מה שאין כן במשנה תורה, שהדברים וסדרן השיג משה בדעתו, in Mishneh Torah... Fortunately that's the first question, you didn't want to hear no more questions? But in

Mishneh Torah, where the things and the seder Moshe understood, ומעצמו היה אומר את דברי השם אשר השיג, he, on his own, said what the אייבערשטער gave him, because he understood it, because he understood it, איכא הכרח שסדר הדברים מובן ומושג. So obviously, the seder is understood! See, the everything has a seder, but לאו דווקא that the seder is made in such a way that we should understand how to darshen. Because the אייבערשטער gave it and finished. But if Moshe Rabbeinu understood it, he understood the seder, so that means there is a sevara here, too. So he can immediately סמוכין, לא סידרה אלא לידרש, so you can דארש'ן סמוכין because he made it so you should darshen. Okay. על פי הנ\"ל, based on what we said before, יש לומר, we could say like this: Moshe lowered it a level so that we could under he could understand so we could understand. We can So no, I don't want to be spoiled. There is a sechel here so we we could so we could eventually reach. Too high, exactly. And this will explain, יש לומר שהטעם שהוא הוצרך לכזה בתורת משה. Why do we need such a thing in Torah? In חומש, שיגלו הדברים תהיה באופן שבתחילה נתלבשו בדעתו והשגתו של משה, זאת אומרת, why do we need that in Chumash itself, should be a certain part of Chumash that had to go through hitgalut through Moshe's sechel? Why is it? כי זהו היסוד לגדר תורה שבעל פה. That's the whole yesod for Torah shebe'al peh. Why? What's it got to do? Because nogea to תורה שבעל פה, מצינו דבר והיפוכו. When it comes to דבר השם we find contradiction. Mechad gisa, on one hand, hitgalut, no on the other hand הלכה למשה מסיני, אבל קבלוה בני ישראל, תורה שבעל פה was nitgaleh to idan. The idan come up with sevarot, come derashot, we darshen. The chachamim afterwards, they made the, they took the י\"ג מידות שהתורה נדרשת בהן and they darshan'ed it. So who are the ones that figured it out? The chachamim. The only thing not is anything which is הלכה למשה מסיני, that that's a no one said anything, Moshe gave it over and finished. But most of Torah Shebaal Peh Huh? Didn't Rambam argue whether it was most or not? Whether it's? Most or not. In the most?

Did the Rambam argue with the Ramban whether Torah Shebaal Peh is דאורייתא? No. No. I think so. Rabbi, he's talking about the four books, and the last book, Devarim, he made himself. Well, that's what we're talking about, yeah. Right? No, but it's not himself, it's we saying himself means it's the Aibershter, but he understood it in his brain. The last book. The last one. Chumash Devarim. So Torah Shebaal Peh, on one hand, came to אידן, שהם המגלים ענינה של תורה שבעל פה על ידי לימודם, they're megaleh it through their learning. ובזה מוכרחת השגת השכל של לומדי התורה. So in order to figure out Torah Shebaal Peh, you have to understand it. The chachamim, each one had to think about it and come to an understanding. אבל אידך, on the other hand, כל עיקר לימוד התורה לגלות דבר השם. The whole idea of learning Torah Shebaal Peh and figuring out things is you have to figure out what the Aibershter wants, the Aibershter's chachmah. If it's the Aibershter's chachmah, what do you mean you're going to use your chachmah? Klomar, it means, ההלכה תלויה לא בהבנת האדם, the halachah becomes not because I understand, אלא שזהו רצונו יתברך, that's what the Aibershter wants. כי מהותה של תורה חכמתו של הקדוש ברוך הוא. What Torah is is the Aibershter's chachmah. אלא שהקדוש ברוך הוא מסר עסק זה לבני ישראל, he gave it over to the אידן, שיגלו עסק זה על ידי עיונם, that they should be megaleh this. Here we have two opposites: The Aibershter said use your brains and understand it, that's how you will figure out Torah Shebaal Peh, and what will you figure out? What the Aibershter wants. What do you mean? וכיון שכל הגדרים שבתורה צריכים להיות להם יסוד בתורת משה, since every concept of Torah has to have a yesod by Moshe Rabbeinu, בתורת משה, לכן ענין זה, therefore this ענין, שיחול שם תורה, תורת השם על דבר חכמה שנתגלה בהשגת אדם נברא, this general idea that a human being through his chachmah could figure out what the ratzon of the Aibershter is, where is that in תורת משה? That's a something that has to have some beginning in תורת משה. That's משנה תורה, שגם שם ישנם שתי קצוות אלו. There we have these two extremes: שדבר השם שנתלבש בדעתו והשגתו של משה, it's דבר השם, on the other hand it came through the seichel of Moshe. על ידי זה שיש גדר זה בתורת משה, since we have such a concept in Torah of משה, הו, נמשך גם לכל התורה שבעל פה. So now it's כל התורה שבעל פה. Now, this explains the Zohar. Why does the Zohar call this Torah shebaal peh? Because this is the yesod of Torah shebaal peh. In order for Torah shebaal peh to be Torah, even though it comes through a seichel of a human being, where do we find that concept in Chumash? Chumash Devarim, because it's exact same thing. So Hashem told Moshe Rabbeinu the whole Mishneh Torah, and then he wrote it down? ובשעת מעשה Oh, how it's, there's machloket whether it was all together or parashah No, no, I'm talking about Mishneh Torah itself. It's Mishneh Torah. When did it become his? When did it become his? While the Aibershter was telling him. Oh, while... So there was a previous session or something? No, no, the Aibershter told him and then he thought about it and he understood it, and he came and gave over what he understood, which happened to be the same words as Hashem. בשעת ראיה, yeah. Yeah, yeah. How can you have נצחוני, I mean נצחוני? נצחוני בני. That's what He wants. That's His ratzon. Yeah, His ratzon is that the Yidden should be menatzeach. Ha gufa, yes. We're supposed to figure out what Hashem wants, not Who knows what's the pshat? So what does Hashem want? Obviously this is better than what Hashem wants. It has to be that way. It's all the sichah. You can't believe it? That's the only way I could deliver it. Torah is תורת השם, everyone agrees. What? The Tannaim agree. And and that the Aibershter said נצחוני is a Midrash, everyone agrees to that too, so you have to say that that's the Aibershter The Aibershter, what's more, the אייבערשטער חייך, the Aibershter is smiling, is happy! That's what, exactly what I wanted. וזהו גם הטעם, that's the reason, שביחד עם אמירת משנה תורה, בשבעים לשון פירשה להם, that's why at that time when he said Mishneh Torah, he gave it in 70 languages. Because he explained in the beginning of the sichah, what's the inyan of making 70 languages? To be mamshich the kedushah of into the language. But then he said, since in פשוט פשט it refers to Mishneh Torah, there must be some connection in Mishneh Torah to this idea. Now we see the connection. כשם שעל ידי אמירת משנה תורה פעל משה, שהשגת התורה של בני אדם הלומד לפי כללי התורה נעשה חלק מתורת ה', just like through Mishneh Torah, we got this concept that a Yid through his understanding, if he understands Torah according to the כללים of the Aibershter gave, it becomes Torah. וקודם שלומדים יש חיוב לברך ברכת התורה, before we learn that שכל of Torah, we have to make a ברכה, אשר בחר בנו ונתן לנו את תורתו, when you learn Torah shebe'al peh, you make a berachah that he gave us his Torah, since it's his Torah. כך בענין הלשון שלומדים בה תורה. Same thing is concerning the language. שבעים לשון פירשה להם, he gave it in the 70 languages כדי שיחול גדר של תורה גם על הלשון. Just like the Mishneh Torah makes it that there should be a geder of Torah on Torah shebe'al peh, the 70 languages makes there should be a geder of Torah on other languages, שאינם לשון שהקדוש ברוך הוא מדבר בה. A language that, אלא לשון עם ועם, regular לשון, לשונות בני אדם, כביכול. והענין האמור, now we understand the whole inyan. Actually, the sicha when I remember when it came out, it's a very געשמאקע שיחה, it's a fundamental sicha, and it gives a גאנצע פארשטאנד, complete different outlook on the whole inyan of why Moshe had given in 70 languages. V'ha'inyan I'm sorry, כדי שיחול גדר What is the the seven languages? That it should the languages should have a possibility of being Torah. And and דברים בכלל is כדי that the תורה שבעל פה should be Torah. Why? What's the What's the connection? That's what we said in the beginning. That's just repeating from the whole beginning of the sicha, nothing extra. ענין האמור שייך במיוחד לכבוד קדושת מורי וחמי אדמו״ר. This inyan is specifically shayach to the Frierdiker Rebbe. אשר יום ההילולא שלו יחול בעשירי לעשתי עשר חודש, it's the 10th day of the 11th month, which is עשירי בשבט, יו״ד שבט. שאחד מחידושיו, one of the chidushim of the פריערדיקער רבי בענין גילוי פנימיות התורה, being מגלה חסידות, שבדורות האחרונים נתגלה תורת החסידות בכלל ותורת חסידות חב״ד בפרט, the inyan of פנימיות התורה נתגלה חסידות and חסידות חב״ד, היה what was one of his chidushim in this inyan? שהשתדל ביותר בענין תרגום ספרי ומאמרי פנימיות התורה בשבעים לשון. He

worked hard to have inyanim of פנימיות התורה translated in other languages, כדי שמעיינות של פנימיות התורה, so the wellsprings of פנימיות התורה יגיעו עד לחוצה ממש, it go all the way to the outside, גם לאלה, also to those, שלא זו בלבד שאינם שייכים ללשון הקודש, not only those that can't speak לשון הקודש, אלא אפילו לא לאידיש, they don't even say Yiddish. I think מוצאי שבת we figured it out. So people so even those people. And Yiddish is not לשון הקודש. You have to have a lawsuit to speak English. Exactly. He actually turned around to me. Yeah, yeah. Cuz I said just speak whatever language you want, so he turned around to me, he says, tell me the truth, what will be more תועלת? I said the truth is, English. I didn't want to pressure him, but I said, if you're asking the truth, the truth is English. But then he said that I'll try. He quoted you. Yeah, he said that I told him. Actually, I didn't tell him, he asked me and I answered him. Right. Anyway, what do you mean even even Yiddish? Because Yiddish is also a holy language. Not לשון הקודש, but because so many years, so much Torah was learned in Yiddish by so many tzadikim and גדולי ישראל, it brought kedusha in Yiddish. No, Ladino also, but the Rebbe says one vort. And what about Arabic in the time of the Rif and the Rambam needed us to speak?

No language is called Yiddish. Yiddish means this is Jew, this is Jewish. Ladino and and Arabic and all that other people spoke. And here השגחה פרטית is they gave it the name Yiddish. The Rebbe writes that. So memela it shows that there is something that that is there. שזו היתה נתינת כח, remember the Frierdiker Rebbe printing it in these languages is a נתינת כח, דגם כאשר מתרגמים עניני פנימיות התורה בלשון עם ועם, even if you translate פנימיות התורה in the language of other nations, קדושים יהיו, they're still holy, ויש בהם המעלה של סתים דאורייתא, it has a maaleh of Chassidus, of פנימיות התורה, שמעוררת סתים דנשמתא, which awakens the hidden part of the נשמה, ומקשרת את האדם עם סתים דקודשא בריך הוא, and connects a person to the secrets, the depth of the Eibershter. ומכאן למדנו הוראה למעשה, we can take an horaah lemaaseh. בעמדנו בראש חודש שבט, now that we're standing, the sicha was said by Rosh Chodesh Shevat. Printed, it's printed, speaking, he's speaking of the pasuk in Devarim, but it's written said Rosh Chodesh Shevat. That now that we're by ראש חודש שבט, אשר בו הואיל משה באר את התורה הזאת בשבעים לשון, when משה translated the Torah in 70 languages, ובקירוב ליום הילולא של כבוד קדושת מורי וחמי אדמו״ר, and close to the yahrzeit of the פריערדיקער רבי, שהשתדל בתרגום עניני פנימיות התורה בשבעים לשון, that he make sure that we translate Torah in 70 languages. ואשר כל אחד ואחד מתוכנו צריך לילך בדרך ישרה אשר הורנו מדרכיו, that this means that we have to now specifically follow in his footsteps, ונלכה באורחותיו, go in his ways נצח סלה ועד. ובפרט שבשנה זו, this year, it was תש״נ when the sicha came out, was ארבעים שנה להסתלקותו, it was 40 years to the הסתלקות, והבטיחה תורה, the Torah promised, אשר בארבעים שנה, at by 40 years נתן ה׳ לכם לב לדעת, by 40 years in the midbar the Eibershter gave a heart to understand, ועיניים לראות, eyes to see, ואזניים לשמוע, ears to hear, כמאמר חז״ל, Chazal say שאז קאי איניש אדעתיה דרביה, then a person could reach to understand the daas of his Rebbe. And in this case what's the daas of the Rebbe? לעסוק בהפצת התורה בכלל, to work on spreading תורה בכלל, ובהפצת פנימיות התורה במיוחד, spreading פנימיות התורה, גם לאלו שנמצאים בחוצה, even those that are on the outside, עד שצריכים לפרש להם התורה בשבעים לשון, outside that you have to give other languages. ועל ידי יפוצו מעינותיך חוצה קאתי מר דמלכא משיחא, through this Mashiach will come, יוליכנו קוממיות לארצנו, will bring us כניסה לארץ ישראל to ארץ ישראל, בגאולה האמיתית והשלימה במהרה בימינו ממש. אמן. Moshe to the Rebbe was also 40 so... Huh? Also 40, yeah. He said 40 years or 40 generations? 40 generations. 40 generations, anything 40. 40, yeah, that's the connection there. You good? You what? Did the... Not himself, he השתדל with people, he got people to do it. Okay, very well. You heard his... Yeah, yeah. Which one, his maamarim? His maamarim and maamarim from before, and...