Okay, came out the very, very end. So, Im yirtzeh Hashem, today we will finish the sicha, therefore tomorrow, which is Thursday, will be chazara, and Sunday, im yirtzeh Hashem, will be the test. So, let's first finish the sicha, then just, fine, maybe go through, outside, just the bekitzur, the nekudah, which we go through every time anyway. So, we're holding here, סעיף ו', where the Rebbe finally explained everything. Explained why he translated into 70 languages, explained why the Torah had to be written in 70 languages, explained the connection between translating the Torah in 70 languages to חומש דברים. Explained what is Chumash A lot of inyanim in this sicha. What is חומש דברים? Why how why and how is it different than the first four Chumashim? How it's different and why did the Torah make it like that, and why it's called Torah Shebaal Peh? And the general difference between Torah Shebichtav and Torah Shebaal Peh. So, we finished the whole thing. So now, the Rebbe says like this, סעיף ו', page 43. Very close to the end of the sicha. ענין האמור this whole inyan that we spoke about before, שייך במיוחד לכ״ק מו״ח אדמו״ר, is all is very much connected to the Rebbe says, to the פרידעקער רבי, אשר יום ההילולא שלו, that his יארצייט, חל בעשירי לעשתי עשר חודש, which is עשירי בשבט. It's the 10th day of the 11th month. Because the sicha speaks about what happened the first day of the 11th month, Rosh Chodesh Shevat. It's connected to the 11th שבט. How is there a connection between the 1st שבט, 1st day of שבט to the I mean the 10th of שבט? This is the 1st, this is the 10th. But, first of all, they're both the same month. Number two, You just add a zero. So what is the meaning of adding a zero? You are right, but I don't know if you meant what you're saying, because what you're saying is right. That the first contains everything that happens later. The beginning is the יסוד, the foundation, and we always know that the beginning is כולל, contains, holds, the whole thing. So, it says Rosh Chodesh contains the whole month, just like it says בנוגע ראש השנה. Contains the whole year, and that's the reason why it's not called תחלת השנה, but Rosh Hashanah. It's not called the beginning of the year, which it is. But that's not the name, the name is the head of the year, because the head is not just the beginning of the body. The head contains the chayut of the whole body, and gives chayut to the whole body. So, too, the first day of the year is the head of the year. That's what the Mitteler Rebbe writes, and the Rebbe brings it many times. The same thing is with Rosh Chodesh of a month. Rosh Chodesh is not תחלת החודש, only, it's not just the beginning of the month, it's the head of the month. That means the first day of the month contains every day of the month. So, ראש חודש שבט contains every day of the month, which is obviously including י׳ שבט, the 10th of Shevat. So, mimela there is definitely a connection between 10th of Shevat, י׳ שבט, and the sicha that we're learning about ראש חודש שבט. So, what's the connection? Is the connection to the Frierdiker Rebbe, because the Rebbe considered י׳ שבט, what's the specialty of י׳ שבט? The yahrzeit of the Frierdiker Rebbe. By the Rebbe, that's the most important thing. By us, we know that there is another aspect to י׳ שבט, which is a very important aspect, and it's hard to say which one is more important, but there is a certain way the second thing that I'm going to say is more important, not that we're weighing importance, but it's closer to us, that on י׳ שבט is a day that the Rebbe became Rebbe, and that's closer to us. And mimela, that's something that's to a certain degree, it's hard to say, but a certain degree is more important, because to us, that's more noge'a to us. The Rebbe's accepted the נשיאות. I remember, this is not noge'a to Chabad or anything, but

I remember when the Gerrer Rebbe, the Beis Yisroel, passed away, Beis Yisroel. Who took over? His brother. What's his name? Not that so important for us to know the Ger, but it's a part of a of a Yiddishe history. Who? Beis Menachem? No. Beis Menachem didn't take over. There was They have no Rebbe called Beis Menachem. They have another called Pnei Menachem, but even he didn't take over after the Beis Yisroel. Who? Imrei Emet was the father. The Lev Simcha. They called him the Lev Simcha. So, when he took over the week of of the passing of the Gerrer Rebbe, of the Beis Yisroel, Shabbos by farbrengen, the Rebbe spoke about it, the Rebbe spoke the close connection that there was always between Ger and Lubavitch, And you would have assumed that what would the Rebbe speak about the few days after the בית ישראל passed away and trying to show the connection to Ger, Lubavitch and Ger? He would speak about the Beis Yisroel who passed away. That's not what he did. Didn't mention a word. He spoke about the fact that the בית, that the Lev Simcha took over. Okay, that time he wasn't called the Lev Simcha cuz he didn't write any sefarim yet. That his brother, the Lev Simcha, took over. And the Rebbe spoke about him and they spoke that gave him a ברכה, יאריך ימים על ממלכתו, and gave whole thing, and showed how the connection of Lubavitch and Ger. So, I was wondering then, it was a farbrengen I wasn't there, I was here, but I remember right after Shabbos we heard it, but the Rebbe didn't say a word about the Beis Yisroel. So by the Rebbe, even when it came to others, what was the most important part? Not the fact that he passed away and it's a big thing of the yahrzeit, הסתלקות of a tzadik, the fact that the new Rebbe became and he is now going to lead the people. Which people? The Gerer chasidim, fine. But by the Rebbe, that's more important. So to us, even more, when we talk about Yud Shevat, it's the yahrzeit of the Frierdiker Rebbe, which is definitely the importance of the yahrzeit of the Frierdiker Rebbe without any question, unlike some people who say, \"Oh, what are you talking? You can't You don't have to talk about the yahrzeit of the Frierdiker Rebbe, it's only about the Rebbe.\" This is shtusim. But to us, the closer part is the inyan of the Rebbe's nesius. And what the Rebbe's going to explain in the sichah, the connection of with the sichah that he spoke to the Frierdiker Rebbe, יו״ד שבט, we could apply that to the Rebbe even more.

The only she'eilah is, which Yud Shevat are we talking about? Which day Yud Shevat? Yud Shevat תש״י or Yud Shevat תשי״א? Yud Shevat תש״י, that's when the Frierdiker Rebbe passed away. When did the Rebbe officially - I'm using the word officially again - officially take over the nesius? יו״ד שבט תשי״א, when he said the first maamar, באתי לגני. So when we say that the Rebbe's nesius started on יו״ד שבט, is it יו״ד שבט תש״י or יו״ד שבט תשי״א? Now we always consider, we know that after the histalkus of the פריערדיקער רבי, right away the nesius went over to the Rebbe. What does it say there? It says the פריערדיקער רבי's nesius was till יו״ד שבט תש״י, and then, but it also says that תשי״א... Yeah, it's there it's not so clear. The emet is, we know the nesius went over to the Rebbe right away, but officially took a year till they had finally convinced the Rebbe to agree. Till then, he kept on saying he doesn't want, he doesn't want, and he even threatened, if you bother me too much, I'm going to go to a place where you will not find me. I'll leave. And he gave an example, \"For instance, I'm going to leave to Cuba.\" That's what he said. Well, that was before Fidel Castro, Cuba was under the United States. So, he said, or it wasn't not on United States, whatever, \"I'm going to go to Cuba, stop nudging me, cuz I don't want.\" And he really didn't want. It took a year till he finally, finally agreed to take over the nesius. So, but also I just want to tell you, once when the Rebbe was eating upstairs, when they used to eat Yom Tov, Yom Tov used to eat still in the פריערדיקער רבי's apartment, so it was יו״ד שבט, it was connected to יו״ד שבט, I think was it יו״ד שבט? No, it wasn't יו״ד שבט. Anyway, someone mentioned to the Rebbe that the Rebbe's nesius started right after the פריערדיקער רבי automatically. And he said, where does he get that from? Because the Rebbe writes that benoge'a the פריערדיקער רבי and his father. The Rebbe Rashab was nistalek when? When? We should have a mivtza before יו״ד שבט, you should know the dates of all the Rebbeim, the names of the Rebbeim, their mother's name, the dates they were born, the dates they were nistalek. Anyway, the Rebbe Rashab was nistalek ב׳ ניסן. Which year? Which year? Oh, you're telling the English date, okay. Which year in the Hebrew date? תר״פ. So, the Rebbe writes in one of the hakdamot to a maamar that being that the Frierdiker Rebbe, that the Rebbe Rashab passed away ב׳ ניסן, that means that ב׳ ניסן is the day that his son, the Frierdiker Rebbe, became Rebbe. So, someone told the Rebbe at said by the meal, that mimaileh, based on that, just like the Rebbe writes that automatically as soon as the Rebbe Rashab was nistalek, the Frierdiker Rebbe's נשיאות started, so they said to the Rebbe, so the same thing is by the Rebbe also. So the Rebbe said that if you look what I wrote there, he writes that the Frierdiker Rebbe's נשיאות started automatically because he was a בן יחיד. He was an only son. Only son, it automatically went over to him. That's what he said. In other words, he was trying to say that in his case, it's lav davka because he was not the only son-in-law. Hardly wasn't the son, a son-in-law, and not the only one. Mimaileh, it's not automatically would go over till it happened. Now, this could be halachadikly, I don't know, obviously if the Rebbe said it, it's like that. But in ruchniyus definitely the נשיאות went over to the Rebbe right away. The נשיאות went over as soon as, even though the Rebbe didn't behave as Rebbe's in the beginning, there was one thing that he started right away. No, it wasn't officially yechidus, people went in, and letters he wrote the whole time, before the נשיאות he used to write letters, and he answered שאלות, people started asking him, he answered. But one thing that he changed: till then, the Rebbe used to wear not only a short jacket, but he wore a gray hat. Only Shabbos he would wear a black hat. From after, from that יו\"ד שבט, he continued wearing his black hat the whole time. A sirtuk he didn't put on, see it's the weekdays, Shabbos he wore a זיידענע סירטוק, but the weekdays he wore a short jacket, a double-breasted suit, but a short jacket. He didn't put it on till כ\"ד טבת. You know how long that is? From יו\"ד שבט תש\"י till כ\"ד טבת תשי\"א, that's close to a year. And I heard from people who were there that כ\"ד טבת, the Rebbe came out to davenen, he came out with his sirtuk, which was the middle of the week, and people were standing there. Everyone was was so happy. That means that that's a siman that the Rebbe is going to accept, because the whole time he's sitting, ah? But he didn't other times. Nowadays, all people wear sirtuk's on a יום דפגרא, at that time they didn't. So, he came, and they say the Rebbe walked in, and people were standing and looking, and the Rebbe himself saw everyone looking, so he started smiling, so they say, and he looked at his sirtuk like saying, \"I know what's going on.\" He looked like this and smiling, and that's it. That was a strong siman that he's accepting the נשיאות, even though he was upset that they put into the newspaper that he accepted the נשיאות כ\"ד טבת, because they gave him a כתב התקשרות, and he was upset. He actually called, he said to Rabbi Chadakov, \"I want you should put in a הכחשה in the newspaper.\" A הכחשה is a denial that it's not true, and they didn't know what to do because they wrote in the newspaper that they gave the Rebbe כתב התקשרות for being a Rebbe. He was very upset. So, he told Rabbi Chadakov, \"I'm going to call up myself to put in an הכחשה.\" So, Rabbi Chadakov didn't know what to do, so he ran to Rav Shmuel Levitin, who was an עלטערער חסיד, and he said, \"Do something.\" So, Rav Shmuel Levitin came running to the Rebbe, and he said, and the Rebbe said, \"No, I want you to put in an הכחשה.\" So, he convinced the Rebbe, and he told him like this, \"It didn't say there that you accepted the נשיאות. It says that chassidim gave you a כתב התקשרות. You could deny that? It's true! Chassidim gave you a כתב התקשרות.\" So, the Rebbe calmed down, and he said okay, he's not going to put in an הכחשה. And at the same time he put on his sirtuk, which already showed that he's going to accept, because he still was trying to to fight it. Yeah, from כ\"ד טבת he wore everyday. He started wearing his sirtuk, and that's how he wore on the weekdays. Because you look in a sichah in תש\"י from earlier than כ\"ד טבת, the Rebbe said to somebody, it says there that yungeleit should wear zaydene sirtuk's on Shabbos, and he used the words \"Hots ikh trog nokh a finzhak\". A finzhak in Russian is a jacket, short jacket, that \"I want chassidim to wear a zaydene sirtuk on Shabbos, even though I'm still wearing a short jacket in the weekdays.\" But afterwards, כ\"ד טבת he started. But anyway, I'm saying ברוחניות'דיקע ענינים for sure the נשיאות went over right away, and you see even from the Rebbe's side, there was something there already בגשמיות that he didn't take off, he didn't change his hat. The hat, the black hat which is he kept on from then. Right away. Because there was a, there was a צוואה. The Rabbi Rashab wrote a צוואה, wrote a will that the פריערדיקער רבי should take over. There's no שאלות. By the פריערדיקער רבי there was no צוואה. No. Actually, a few days after, for for a few days after יו\"ד שבט, the Rebbe searched the whole room of the פריערדיקער רבי looking if there is a צוואה. And he couldn't find, and he said, this were words that he said, that's what they say, I mean all these things I don't know, I wasn't there, but that's what they say that the Rebbe said: \"s'iz a peleh, I'm wondering, דער שווער, דער שווער איז געווען א מסודר.\" He was very mesudar, very orderly, and he didn't leave a צוואה. No, that's these rumors are certainly nothing. I mean all of the rumors. But this is not a rumor, this is people say this, this is not rumors that have Negative things we certainly don't know if it's true or not. This, the Rebbe said, ס'א פלא דער שווער איז געווען א מסודר, and he didn't write a צוואה. So there wasn't a צוואה, and the Rebbe actually said many times when they asked him to take over, so he, one of the things he said, first of all he said I'm not שייך, I'm not ראוי, I'm this, you know, like like you would expect a a person like the Rebbe to say, but one of the things he said is if I'm supposed to take over, how come I didn't hear anything from my father-in-law? He would have told me something, and he never told me anything. And he said that a few times. So finally chassidim got together, and a minyan of chassidim went to the Ohel of the פריערדיקער רבי, and they said to the פריערדיקער רבי, that's what they said, that there's no choice, we need your son-in-law to take over, and he keeps on claiming that you didn't tell him anything. And that's a problem. Now, one thing we know, and this is definitely true, this I heard from Rabbi Weinberg who was one of the people who actually went to the Ohel, from that time on, the Rebbe never said it. The Rebbe never answered that I didn't hear from my father-in-law anything. So I guess the פריערדיקער רבי listened to their tefilot, and he came to him and he told him, you better you better take over. I don't know, no, I don't think they went to they told him. I don't know if the Rebbe ever knew. Maybe, I don't think they knew that he went they went to the Ohel. That was their thing as chassidim, they didn't. ב' ניסן. Yeah, that's the day, yeah.

Anyway, וואס ס'גייט צו די שיחה איז אז whatever the Rebbe is going to explain in the sichah here, connecting the sichah to the פריערדיקער רבי, applies to the Rebbe just as much, and even more. So let's go vayter. What's the connection? שאחד מחידושיו בעניין גילוי פנימיות התורה, one of the chiddushim of the Frierdiker Rebbe concerning the revelation of פנימיות התורה, שבדורות האחרונים נתגלתה בתורת החסידות בכלל ובתורת חסידות חב''ד בפרט, which in later generations, the last generations, פנימיות התורה is revealed in chassidus, whether it's general chassidus, especially in Chassidus Chabad, היה, what was one of the chiddushim of the Frierdiker Rebbe? שהשתדל ביותר בעניין תרגום ספרי ומאמרי פנימיות התורה בשאר לשונות, he worked very hard to have sefarim of chassidus translated into other languages, כדי שהמעיינות של פנימיות התורה, that the wellsprings of פנימיות התורה, יגיעו עד לחוצה ממש, should reach all the way to the outside, גם לאלו, even to those, שלא זו בלבד שאינם שייכים ללשון הקודש, not only they don't know לשון, they can't read לשון הקודש, אלא אפילו לא ללשון אידיש. They can't even speak Yiddish. And Yiddish is also something special, and you have the he'arah 54 here, the Rebbe says look in Tanya, Igeret HaKodesh. What does it say there, that the Baal Shem Tov, even the Baal Shem Tov when he spoke Torah, he didn't speak in לשון הקודש, he spoke in Yiddish. And then it says, ראה לקוטי שיחות חלק כ''א במעלת לשון זו, the ma'alah of Yiddish. So the Frierdiker Rebbe made them write things in chassidus in English for people not only don't speak לשון הקודש, don't even speak Yiddish. So that means he wanted the פנימיות התורה to go out far, far into the חוצה. שזו הייתה נתינת כח ממנו, this was giving a koach from him, דגם כאשר מתרגמים ענייני פנימיות התורה באיזה שלשון העמים, that even when you translate words of chassidus in languages of other nations, קדושים יהיו, it should also be holy. ויש בהם המעלה של סתים דאורייתא, they have the ma'alah of פנימיות, of the hidden part of Torah. And the Frierdiker Rebbe gave that koach, which probably before him was there anything written of Chassidus in in in Russian or in in in Polandish Polish, in German? Everything was written לשון הקודש, and some of things were written in Yiddish, but never was it done to put it into into other languages, and the Frierdiker Rebbe started. Basically he started when he was in America, but it was also from before. I think he got some things written in German, there are letters. Huh? In other languages, no. Huh? Yeah, for people in Germany to translate in German, for the German Jews, something, yeah. So he got So now that Frierdiker Rebbe did it, these things have the kedushah of penimiyus of hidden parts of תורה, ומקשרים את האדם עם סתים דקוב''ה כמבואר בזהר. And what it does is, oh no, שמאירין סתים דנשמה ומקשרים את האדם עם סתים דקוב''ה כמבואר בזהר, that the hidden parts of Torah affects the hidden part of the neshamah which connects to the hidden part of the Eibershter. Now, as I said, this is the connection of the Frierdiker Rebbe to what the sichah is about. Let's apply that to the Rebbe. As much as the Frierdiker Rebbe started this inyan of translating פנימיות התורה into other languages, by the Rebbe it was not much more, hundred thousand times more than it was by the Frierdiker Rebbe. So this inyan affects connected to יו''ד שבט, אוודאי, to the Rebbe. ומכאן למדנו הוראה למעשה, from here we have an hora'ah, a lesson למעשה, בעמדנו בראש חודש שבט, that we're standing in ראש חודש שבט. Like now, we're almost almost almost ראש חודש שבט. אשר בו הואיל משה באר את התורה הזאת בשבעים לשון, the day that that משה רבינו translated the Torah in 70 languages, ובקירוב ליום ההילולא של כבוד קדושת מורי וחמי אדמו״ר, and we're close to the yahrzeit of the Frierdiker Rebbe. And we could put into parenthesis ourselves and close to the day of the Rebbe's נשיאות, שישתדל בתרגום עניני פנימיות התורה בשבעים לשון, that he tried, worked hard to be able to translate the Torah into 70 languages. So what should be? From here is the הוראה שכל אחד ואחד מאתנו, that every one of us, צריך לילך בדרך ישרה שהורנו מדרכיו, we have to go on the straight path that he taught us, ונלכה באורחותיו, we should go in his way. What's the next word? נון סמך וו. What is it? נצח סלה ועד. Okay. What's the meaning of נצח סלה ועד? All three words have the same meaning. Netzach means eternal, forever. Selah means forever, and va'ed means forever. And this is a lashon taken from Igeret HaKodesh, Tanya. ובפרט שבשנה זו, especially that this year, when the sicha was printed was the year תש״נ, which is the 40 years of the histalkus of the Frierdiker Rebbe, which automatically means 40 years of the נשיאות of the Rebbe. והבטיחה תורה, the Torah promised, אשר בארבעים שנה, that when you have 40 years, נתן ה׳ לכם לב לדעת, Hashem gives the heart to understand, ועינים לראות, the eyes to see, ואזנים לשמוע, the ears to hear, כמאמר חז״ל, like חז״ל tell us, שאז קאי איניש אדעתיה דרביה, that's when a person could reach understanding of his Rebbe's teachings. So the year שנת תש״נ, which was 40 years, were able to reach deeper in understanding the teachings of the Frierdiker Rebbe, the דרכים and of the Rebbe. Yeah, the Rebbe added here. I can't I can't tell you if the Rebbe wrote it, but No, the mareh makom later says that why what do we mean that's 40 years? The mareh makom says that שנת יצא לאור שיחה זו, that this year means תש״נ. This word, the last line, that he didn't. That wasn't even printed when the sicha came out. This line that תש״נ. The sicha came out תש״נ. When they reprinted the sicha in the sefer, they added that no one will understand. You read the sicha and it says this year. Which this year? So that's where they added that that it was תש״נ. I can't I can't say. I don't remember seeing I don't know I probably saw the כתב of the sicha, but I can't remember the Rebbe wrote it, or exactly how it went. So now with 40 years the Rebbe says we have a chance to understand it. So therefore, לעסוק we have to get involved בהפצת התורה בכלל, spreading תורה, ובהפצת פנימיות התורה במיוחד, certainly spreading פנימיות התורה, גם לאלו שנמצאים בחוץ, even to those people who are outside, עד שצריכים לפרש להם את התורה בשבעים לשון, even those people that don't understand, you have to tell it to them in English, in other languages. על ידי יפוצו מעינותיך חוצה, by doing this, we'll spread Chassidut, קאתי מר מלכא משיחא, משיח will come, יוליכנו קוממיות לארצנו, he'll take us to Eretz Yisrael, which is כניסה לארץ, going into Eretz Yisrael. And what's the inyan of כניסה ל- Why does he mention כניסה לארץ? Because the 40th year of the midbar when the Moshe Rabbeinu taught them the Torah was right before they entered Eretz Yisrael. So now when Mashiach will come, will be again the same thing, and he brings in the הערה כימי צאתך מארץ מצרים. Just like when they went out of Mitzrayim, when did they go into Eretz Yisrael? שנכנסו לארץ בשנת הארבעים דוקא. They went into Eretz Yisrael in the 40th year. So he says, שנת גאולתן של ישראל בשנת הארבעים, so it's a lashon that says that the time of going into Eretz Yisrael is the 40th year. So basically this was a remez of a hope that שנת תש״נ, which is 40 years, will be a year, just like in the midbar, should be a year of we're going to ארץ ישראל, הגאולה האמיתית והשלימה במהרה בימינו ממש. So this is what We're not finished! Sit down, we're not finished. It's like, sometimes like They say a mitnaged once wanted to learn Tanya, so he didn't know Never learned it. He opened it up, he started He said, \"I heard Tanya is good. I open it up and learning.\" And then till he came to looked, saw a word Ein Sof. Never saw such a word. \"אמן אמן סלה! Oh! Probably the end of an inyan.\" He didn't understand what he was what it says there. So probably אמן אמן סלה is always when you finish an inyan, so he said, \"אמן סלה.\" He closed it. So he said here, במהרה בימינו ממש, so we so we closed it. Doesn't work that way.

We will learn now a ha'arah, an interesting ha'arah. Let's start ha'arah 24, and I just want to tell you that this ha'arah 24 will go into the test. Okay. Ha'arah 24 is on page 39, that the Rebbe says in the פנים, in the sichah, that Moshe Moshe Rabbeinu translating the Torah in the seventy languages brought that when you learn Torah in another language, it has the kedushah of Torah. So the Rebbe says here על דרך מה שכתב תוספות בברכות שם, תוספות in Berachot says בנוגע לפרשיות המחויבות לקראן מדאורייתא, concerning those parts of the Torah that me'doraita you have to read. The fact that we read the Torah every Shabbos, is it de'oraita or derabbanan? Derabbanan. Who which of the chachamim made it? Which of the chachamim, of the Chazal established קריאת התורה? One of the great chachamim, very great chacham. Probably the greatest chacham that ever lived. Who is the greatest chacham ever lived? No, I don't mean chacham as a smart person, the greatest from the חכמי ישראל, from the... Who? No, Shlomo HaMelech, who else? Rabban Yochanan ben Zakkai, who else? Rashbi, who else is the greatest chacham? Ezra HaSofer, who else? Rabban Gamliel, oh, we have a list of a lot of Tannaim. Moshe Rabbeinu! He was the greatest. Moshe Rabbeinu was מתקן that the Yidden should read קריאת התורה. But he didn't give it over because the Oybershter told him, then it would be part of the mitzvot of the Torah. Moshe Rabbeinu, besides being the one that was מקבל the Torah, was one of the chachamim. And he, as a chacham, had an obligation to make תקנות, תקנות חכמים, so he made a תקנה to read קריאת התורה. But that is derabbanan, he's derabbanan. There are times in the year when me'doraita you have to read. When is that? So he says just like כמו פרשת זכור. פרשת זכור, the fact that we read it before Purim, that's derabbanan made, but that one time a year you must read a פרשה of זכור עמלק, that's mi-de'oraita. Another מקרא ביכורים, when they brought ביכורים, there were certain פרשיות they had to read שמצווה מן התורה לקראן, you must read them. So Tosafot says שטעם המאן דאמר שנאמרו בכל לשון, the din is you could read in any language. עיקר הדין, if you read פרשת זכור in another language, you're yotzei. Why? לפי שבכל לשון נאמרו בסיני, because the Torah was said in every language in Har Sinai. שכל דיבור ודיבור שהיה יוצא מפי הקדוש ברוך הוא היה מתחלק לשבעים לשון, because everything Hashem said was automatically already then given out in seventy languages. So what do we see from here? That in order for later on to be able to read it in another language, there had to be something done beforehand. The Oybershter had to say it in seventy languages so now it could be seventy languages. But then the question comes up, so why did we need Moshe Rabbeinu to translate? ומה צורך גם בפירוש התורה לשבעים לשון דמשה רבינו? Why did it have to happen through Moshe Rabbeinu again? So he says number one: כי מהקדוש ברוך הוא שנכללו בלשון רק עשרת הדברות, the Oybershter's words was only עשרת הדיברות that was trans- changed into seventy languages, ומשה פירש כל התורה לשבעים לשון, משה gave the whole Torah seventy languages. וב׳, the second, עיקר, כיון שכל עניני תורה באים לישראל על ידי משה רבינו, כמו שנתבאר בפנים, since we said before, or we'll say later, in the sichot later, we said it already, that the Rebbe says that everything that has to do with especially events in Torah, especially inyan has to come through משה רבינו, לכן גם ענין זה היה צריך להיות גם על ידי משה רבינו. So even this inyan, even though the Oybershter did it already, had to come also through Moshe Rabbeinu. And he says here, ולהעיר from the שיטה that he, Shita Mekubetzet that the Rebbe brings in a previous הערה, שהלשון שבני ישראל לומדים בו תורה תלוי באיזה לשון לימדה משה, that now if we learn Torah, in order for it to become Torah if it's a different language, depends on how Moshe Rabbeinu taught it. So we see it depends on Moshe. So we have two things. So after having this הערה, we have three things: the Oybershter said Aseret Hadibrot in other languages, Moshe Rabbeinu said the whole Torah in other languages, and then later on they wrote on the rocks the whole Torah in the seventy languages. Okay, tomorrow there'll be chazarah and then there'll be...