Because soon, soon it'll be hard to, you'll really feel bad, you won't be able to learn, so... האט א כפרת עון? No. After the שיעור, get the shoes, to learn חת״ת is a סדר. It's too late. Get quietly your shoes. Okay, the question was, why did משה רבינו repeat the whole תורה on the 40th year in the מדבר before he passed away, on ראש חודש שבט he started repeating the whole תורה in 70 languages, what was the purpose? And the רבי brought different פשטים from different מפרשים and said that it's not, it's not simple these פשטים. So we're back to the קשיא: What was the purpose of having all the יידן sit through hours and hours and hours of listening to things they don't understand, to listen to the whole תורה in 70 languages? What is the purpose? So the רבי started answering by first bringing the רמב״ן, that the רמב״ן says that the language of the תורה, the language of the אייבערשטער, the language of the נביאים which is from the אייבערשטער, is לשון הקודש. That's the language that the אייבערשטער speaks. That's the first paragraph on page 39. So לכאורה, the רבי says, learning תורה should have been only if you learn it in לשון הקודש. That's the original language, that's the תורה! But if you don't have it in לשון הקודש, you shouldn't be מקיים the מצוה of תלמוד תורה. That's what we would think. ולא רק בנוגע לתורה שבכתב, see, we would think ממילא תורה שבעל פה, there the words are not important. There, what's important? הלכה? Not only הלכה, the ענין. When, no, when you understand a סברא, when you learn a piece of גמרא, the words are not important, it's the תוכן of what it is. Now the תוכן לכאורה ממילא over there, since the words are not נוגע, so it's not נוגע in which language it is. To put it in this way, a סברא is not limited to language. A person cannot understand or think a סברא unless he uses a language. Logic is not limited to language, logic is something that's בעצם. Take the סברא of המוציא מחבירו עליו הראיה. It's limited to the words המוציא מחבירו עליו הראיה? It's an ענין, it's a concept. Concept is not limited to language. I cannot give you over the concept, or I cannot think the concept unless I use words. The concept itself is beyond words. תורה שבעל פה is not נוגע the words. עיקר is נוגע the תוכן, the סברא, the שכל that's behind it. That's why there's a הלכה, we'll see the רבי brings these things, that's why there's a הלכה in תורה שבעל פה, if you don't understand what you're saying, you're not מקיים the מצוה of תלמוד תורה. תורה שבכתב, the words are important. So לכאורה, you could have said ממילא like this: When we say that if you have a different language, it shouldn't be תורה, so you could say תורה שבכתב it shouldn't be תורה, תורה שבעל פה there why shouldn't it be תורה? תורה שבעל פה is this the תוכן of what it is. The תוכן makes no difference what language. So the רבי says no, the סברא would have been that not תורה שבכתב is really תורה if it's not לשון הקודש, and not even תורה שבעל פה. To learn Artscroll גמרא, it shouldn't be, it shouldn't be תורה according to this סברא, and he explains why: ולא רק בנוגע לתורה שבכתב, not only when it comes to the written תורה, שגדרו, what's the גדר of תורה שבכתב? כשמו, like its name, כתב. What's כתב? כתב is words, אותיות, דיוק אותיות. There the letters are important, לא חסר ולא יתיר. Not one word is missing. If it's missing one word, it's פסול. So you can't have one word missing, you can't have one word extra. If you have in a ספר תורה an extra word or extra letter, the תורה is פסול. If you have a letter missing, the ספר תורה is פסול. So there I could understand it has to be exactly כפי שניתנה מפי הגבורה, as it's given from the אייבערשטער. ועד, ש הקריאה דתורה שבכתב, the דין is that when you read תורה שבכתב, אף על פי שאינו מבין, even if you don't understand what you're saying, נחשבת לימוד התורה, it's called learning, because the words are נוגע. הרי ודאי, so here for sure, שמקום לומר, that it makes sense to say, שקריאת תורה שבכתב היא דווקא בלשון הקודש. Since the words are important, they're different words. The words in לשון הקודש and the words in English are different words. They might have the same meaning, but the words are different. So תורה שבכתב, since the words are important, so I could understand it has to be Hebrew words. So if a person would learn in an English translation of חומש, I could understand you don't have the words of חומש. You have the meaning of the words, you don't have the words themselves. You don't have הלשון שבו ניתנה מפי הגבורה, you don't have the words that were given from the אייבערשטער. to the interpretation of the תורה, וכללות תורה שבעל פה, בכלל תורה שבעל פה, הגם שלכאורה נוגע ההבנה, here what's the most important thing is the understanding what it means, שלכן אם אינו מבין מה שאומר אינו נחשב לימוד כלל, that's why if you don't understand what you're saying, the words you're not learning תורה.

There is a סגולה, let me stop for a moment. Don't think that saying words of תורה שבעל פה is not important. That's why if you say words of משניות, you חזר משניות בעל פה even if you don't understand what you're saying, it's a very important thing. You חזר תניא בעל פה, it's very important, even though you don't understand. It's a סגולה and this thing, but the מצוה of תלמוד תורה is only if you understand. You have a lot of, especially in the ספרדישע communities, that they sit and say זוהר. We know you say תהלים. They say זוהר. They say it. Not the big people understand, but סתם simple people don't understand a word they're saying, but they say it. And it says it's a סגולה for the נשמה. And it says in היום יום, we know that what's the סגולה for getting rid, avoiding חיבוט הקבר and כף הקלע? Saying אותיות התורה, אותיות. Saying the words without the even if you don't understand, if you sit and say משניות בעל פה, you get rid of חיבוט הקבר. What's חיבוט הקבר? It says, after a person dies, before he even gets to גיהנום, he has to be purified. And חיבוט הקבר means they bang you, just like when you have clothes that's dirty, how do you clean it? You used to hang it up on a string, and with a stick they would make sure the dust goes out. So they bang you with a stick, but a different type of stick, whatever it says. What's כף הקלע? Slingshot, they shoot you here, they shoot you there, and you don't know what's flying. But to get avoid כף הקלע is saying אותיות התורה. That's why there were a lot of people that would just sit and חזר משניות בעל פה. So many of the people who חזר משניות knew what they're saying also. That's a different thing. But many of them did not know what they're saying. When you learn גמרא it's also, גמרא, אותיות of גמרא also, but it's the אותיות, but that's a סגולה. You learned the אותיות of גמרא, you say the words of גמרא, but that's not the same. We never heard חזרינג גמרא בעל פה. חזר גמרא בעל פה, the תוכן, you should be able to שאקל it וכו'. We don't have an ענין of חזרינג word for word in גמרא בעל פה. If you're reading like a דף גמרא, then So it's a סגולה. It's not, not לימוד התורה. It's a סגולה. But משניות is a more סגולה, especially משניות, אותיות נשמה נשמה. It's good for the נשמה. And תניא is אותיות איתן איתן שבנשמה, it's also the נשמה, so those are important for the נשמה. And that's why the רביים always asked they should חזר משניות בעל פה. Besides the fact that it purifies the אויר, when the פריערדיקער רבי came to America, he came out with a big campaign of people חזרינג משניות בעל פה. And he said why. He says, the air in America is polluted spiritually, and you have to clear the air. And the reason it's polluted is very simple, because there was not much תורה learned here. In Europe, in those places, hundreds and hundreds of years people learned תורה, so it it purified the air, ברוחניות. But here in America, who learned תורה here? Very people just started coming. So to to purify the air, you had to have משניות בעל פה. That's why the רביים didn't want to come here. They say they came once to רבי שלום בעלזער. רבי שלום בעלזער lived 150 years or more. So they came to him, a delegation from America. They came, you should move to America. We need people, רבנים, רביים. So he said, \"Give me three days to think about it.\" After three days, they came to him. He says, \"I can't come to America. I can't come to a place where none of the תלמידי הבעל שם טוב were here. The צדיקים weren't here to purify the air. I can't make it.\" So he said, \"You know what, go to one of the מתנגדישע גדולים. They don't know these things. Go to them. Ask them to come.\" So they went to the רידב\"ז, the רידב\"ז. If you look at the ירושלמי, some of the ירושלמיs have a פירוש on one side called the רידב\"ז. Not רדב\"ז, רדב\"ז was a ראשון, the רידב\"ז. So they went to him, and they asked him to come to America. And he thought about it, he said, \"Yeah, I'm coming.\" So he came to America, and after a while, he left. He also couldn't take it. But that's an ענין from purifying the air. So I'm saying חזרינג words of of משניות, of תניא, of things is to purify the air, because in America the air was But it's not תורה. I mean it's, I mean the words are תורה, but it's not לימוד התורה. הגם it says, if you don't know how to learn, that's what you should do. Actually the של\"ה writes, if a person is in a place and doesn't know how to learn and doesn't know anything בעל פה, עם הארץ, you know what he should do? Say the names of the מסכתות. If you don't know that, say the names of the תנאים ואמוראים. Just say it: רבינא, רב אשי, אביי, רבא, and just say the names. If you don't even know that, say the אלף בית. There is an ענין in אותיות, but it's not לימוד התורה. לימוד התורה you have to understand. Is there a person doesn't know that? Well, if you are right that there's a person doesn't know it, then I have a תירוץ on the קשיא in תניא. In תניא, he says that you could have דברים בטלים בהיתר. So, in תניא, a case that you could speak דברים בטלים, סתם stupid things, בהיתר. How could it be בהיתר? לכאורה, how could it be בהיתר? If you have time, you could have learned. So, the answer is עם הארץ. The אלטר רבי says an עם הארץ who doesn't know how to learn. So, the רבי I think asks the שאלה, if he doesn't know how to learn, let him say אותיות of אלף בית. That what? Good. No, but why is it בהיתר if you're able to say If it says in של\"ה that you should say אלף בית, the words, the names of the תנאים ואמוראים, you should do that. No, no, no, that's something else. He said עם הארץ. No, if you say somebody who has to stop learning because his mind platzing and he can't learn so much and he has to stop, that always happened. That's that's that's not what אלטר רבי says. He says an עם הארץ that doesn't know how to learn. That happened, that used to happen. The famous story that the מיטעלער רבי would learn בחברותא with ר' נחמיה דובראוונער for seven, eight hours in a row לעיון until their קאפ hat פשוט געפּלאַצט. They couldn't take it anymore, so they had to rest their rest their head. So, they stopped learning. But even when they rested, they didn't want to rest סתם doing nothing, so they rested also with an ענין of שכל. They used to play chess. And the way the story goes, that the מיטעלער רבי would not, almost win, and then the מיטעלער רבי would say to him, \"Let's turn it around. I'll take the other side.\" And he won anyway. Ah? Who knew? No, but he almost won. No, he won. He was ready to win. No, but ר' נחמיה דובראוונער was also a גאון עולם, so also. Anyway, so getting back here, so learning תורה שבעל פה, you have to understand. The words is one thing, that's a נשמה'דיקע זאך, but תורה you have to understand. So, since the עיקר by תורה שבעל פה is the understanding, so לכאורה you could say here the words are not important. The main thing is the סברא. So, ממילא in תורה שבעל פה, you would think you don't need who cares the language? The language doesn't make the סברא, right? The words make the The words are נוגע the language. If you If the importance is the words, the language is important. If it's the סברא, who cares what language it is? The main thing, you have the סברא in your mind. So, the רבי says no. I still have a an idea, a thought to say that if it's not לשון קודש, you're not יוצא the מצוה even תורה שבעל פה. Why? דיכול להיות כמאן דאמר הרהור לאו כדיבור דמי. We know thinking is not like speaking. Therefore, the דינים, ויש כמה דינים החלים על הדיבור בדיבור בדברי תורה, there are many דינים that have to do with speaking. גם בתורה שבעל פה, even בתורה שבעל פה, the words are נוגע. See, speaking are words. And we find by תורה שבעל פה that there are הלכות in the speaking. He gives an example, כמו האיסור לדבר בדברי תורה כשהוא ערום. You can't speak words of תורה if you're undressed. מה שאין כן הרהור מותר, thinking you could. Obviously, there is a חיוב of תורה, even תורה שבעל פה, in the speaking, in the words. Also פסק אדמו\"ר הזקן, the אלטר רבי פסק'נט שאין מברכין ברכת התורה על הרהור בדברי תורה. You don't have to make a ברכה, ברכת התורה, if you think, אלא רק על דיבור בדברי תורה, only if you speak. So, in the morning when we make ברכות, a ברכה on תורה, which ברכה? Three ברכות: על דברי תורה, והערב, אשר בחר בנו. And if you don't make the ברכות, you can't learn, you're not allowed to. Like you you can't put on תפילין without making a ברכה. And this could be even מדאורייתא that you have to make a ברכה. But if thinking, you're allowed to because it's not the real learning. So, the real learning is what? דיבור. And that's why you you speak if you you could think if you're not dressed, but you can't speak because that's the real תורה. So,

וכיון שגם תורה שבעל פה הוא מפי השם, תורת השם, תורה שבעל פה. And there the words are also important, והראיה you have to speak it, and it's all תורה of השם, מקום לומר, there would be a סברא to say שהשם וגדר דברי תורה, that the name and the concept of words of תורה חל רק על דיבורים שהם בלשון שהקדוש ברוך הוא מדבר בו, would only be חל on those language at that language which השם spoke, which is it? היינו לשון קודש. So, the שאלה is, how is it that learning תורה in other language is called תורה? ולכאורה it shouldn't. If the language of the אייבערשטער is לשון קודש, it shouldn't be תורה. What did you want to say? No, I think the רבי asked that question. But no, he said that maybe what about a person that doesn't even know אלף בית? Oh, if there's such a possibility, then it answers the question. So the אלטער רבי means an עם הארץ that doesn't even know אלף בית. The אלטער רבי says that there is such a thing as דברים בטלים בהיתר, כגון an עם הארץ that doesn't know how to learn. So the שאלה is, how is there such a thing as an עם הארץ that doesn't know how to learn? If you don't know how to learn תורה, גמרא, you learn say something else, say words of משניות, say say אלף בית! Who doesn't know אלף בית? So there's no such thing, אלא מאי, must be a person that doesn't even know אלף בית. I don't think the רבי answered that. I don't remember, maybe it's in the הערה someplace, I don't even remember where. You could look it up look, try to look it up, do some research. Yeah? I feel it's not. But you're not but you but it's better than דברים בטלים. דברים בטלים בהיתר means that there is nothing wrong in your דברים בטלים because there is nothing better that you could do. So the שאלה is, there's something better: to walk talk about תורה. But you shouldn't, but the דברים בטלים is worse. The אלטער רבי says it's דברים בטלים בהיתר. It's not דברים בטלים בהיתר. As much as אלף בית is not תורה, not learning תורה, but it's something that you could do better than דברים בטלים, so the דברים בטלים is not allowed. Oh, it does, he says דברים בטלים בהיתר an עם הארץ that doesn't know how to learn. Okay, nowadays, מסתמא, I don't know, could be. Yeah? Uh? That's not דברים בטלים, no. Not everything that's not learning is דברים בטלים. If a person talks business at the time when he's in his business, it's called דברים בטלים? It's not learning. דברים בטלים is דברים בטלים, is nonsense. So a person goes to business, allowed to go to business, yeah. And he's allowed to speak to a guy about buying merchandise, yeah, it's not that's that's it's not דברים בטלים. It's not תורה. It doesn't have to be, it's not like or it's דברים בטלים or it's תורה. It could not be תורה, and it's not דברים בטלים. When he says דברים בטלים בהיתר means not in when you have to talk business. That's not דברים בטלים בהיתר, that's לכתחילה היתר. You're allowed to go to business, you're allowed to eat. When you eat, you're not learning, you're allowed to do other things. Anyway, getting back to the שאלה, so the רבי says, so לכאורה would have made sense that learning תורה in other languages is not really really תורה, even תורה שבעל פה, which תורה שבעל פה is not נוגע the words. The truth is, why is it not נוגע the words? Are the words of the גמרא מדויק or not? Yes. But it's not so נוגע like תורה שבכתב. See, there's another thing which the רבי doesn't say here, but in the difference between the language of לשון קודש and תורה in other languages, it's נוגע, למשל, people who can't read לשון קודש, when it comes to דאווענען, how do they דאווען? דאווען in English, yeah. That's actually the reason they made the translation. See, some people think the translation that לובאוויטש made on the סידור is פשוט to be able to learn פירוש המילות. So the רבי wrote once, that's not for that, that's for people to דאווען in. Where did the רבי write it? I'll tell you an interesting where the רבי wrote it. When Rabbi Immanuel Schochet, עליו השלום, translated the הגדה into English, he didn't translate the סידור, he translated the הגדה, so the he wrote, whenever it says השם's name, like ברוך אתה השם אלוקינו, he translated, \"Blessed art Thou, Hashem\", H-A-S-H-E-M, Hashem. So the רבי wrote to him, \"Why did you write 'Hashem', which is not at all the אייבערשטער's name? Hashem means the name. If you write 'God', you say so 'God' or 'Lord', that's an English word for for God, for the אייבערשטער. So that's translation of השם, of א-ד-נ-י. ברוך אתה א-ד-נ-י. So uh uh 'Lord', the רבי wrote to him, 'Lord' a 'God'. 'Hashem' is not a translation.\" So you see the רבי writes to him, \"You should know that nowadays, it's not only this ווארט that I said, it's not only to know the meaning of the word. If it's only to for a person to know what ברוך אתה השם אלוקינו means, you could write 'Hashem'. People use it to דאווען in. So when they make a ברכה, they they use that לשון. And if you make a ברכה, 'Blessed art Thou Hashem', you're not יוצא. If you say, 'Blessed art Thou God', you're יוצא the ברכה. It's in English. But if you say 'Hashem', you're not יוצא.\" Which, by the way, that that clarified a big dispute that was going on weeks and weeks in the הערות וביאורים between different people in the English translation of the סידור. This one guy wrote 'Lord'. So somebody came and criticized, how could you write Lord? Lord really is used by the גוים for אותו האיש, and we can't use it for the אייבערשטער. And there was back and forth, back and forth, if this was or not. And no one knew exactly from the רבי if he's right or not. Then when this צעטל came out, I remember it came out after the whole thing, and the רבי wrote you should have written not השם, but God or Lord. What? No, English translation. Yeah, much after. No. Oh, so I'm getting to this. So לכאורה, if you can't דאוון, you should דאוון in English. So people do דאוון in English, like I said, the רבי writes that some people דאוון in English. Let's say a person could דאוון לשון קודש, he doesn't understand. Some people come, you know, if I דאוון in English, I have a feeling and I know what I'm saying, but if I דאוון לשון קודש, in Hebrew, doesn't mean much to me, so maybe I should דאוון in English. What would you tell him to do? I would say, well the best thing is learn the meaning, that's okay, but the real thing is דאוון לשון קודש. Slowly, maybe take what every day one paragraph of something and say it in English so you get the feeling, but דאוון לשון קודש, why? You're יוצא דאוונינג in English as much as לשון קודש. I'll tell you why. The English translation of the סידור or of חומש or anything is only one meaning of the word. לשון קודש is such a language that you could say one word and it has 25 meanings. שבעים פנים לתורה, could have 70 meanings. Some פסוקים or words in in דאוונינג, in חומש, where we know five פירושים. Some we don't even know, but there are many more פירושים which the חכמים put in, which the תורה puts in. And that's something that no other language has. You can't translate a word in לשון קודש which has five five meanings, and translate it into an English word which has five meanings. So you always do the פשוטו של פשט, that's the right thing to do, the simple פשט of the word. But if you דאוון לשון קודש, then you're saying all the meanings that are there, and there are 70 meanings, 100 meanings, who knows, and things which we don't even know. You're saying it! And the דיבור is important. So, in order to get the feeling that you want, say one paragraph in English, but slowly you should learn to understand the לשון קודש, understand that. But the real thing, if you can דאוון לשון קודש, you דאוון for that reason.

So here also, when we speak about the תורה, learning תורה לשון קודש, so it's not only because it's the original language of the אייבערשטער, and the translation is already not the אייבערשטער's language, it doesn't even have the meaning. Look at the translation of every פסוק. רש״י has two פשטים, this רמב״ן has, the רמב״ם has פשטים, the רשב״ם has, but in the Hebrew word, you can all the פשטים are there. If you're going to read it in English, you only have one simple פשט. No, it's both. It's Inside the סדר, and side the the But the meaning also! The same word could have five meanings. They have 25 and they both and they're all included. Especially in שמונה עשרה, שמונה עשרה is בקשות, you're asking the אייבערשטער for your needs. So many things ליגט in them. You know what the it says that any possible need of any person throughout all the years is all included in those few words of שמונה עשרה. In the words that we have. Besides the fact that they also have גימטריאות. לשון קודש words have גימטריאות, and the גימטריא is a certain thing and has a meaning. They have אתב״ש, they have so many different ways of In English, you don't have that. English have a meaning, it has a meaning. But in לשון קודש, you have That's one of the פשטים, it says that פרעה did not know לשון קודש. He knew 70 languages, didn't know לשון קודש. And he made יוסף swear that he shouldn't tell anybody. The question is, פרעה was very smart. He knew 70 languages, so he could have learned לשון He could have said to יוסף, please teach me לשון קודש, you know, another language. He was definitely smart, he was the smartest person in מצרים, that's why he was the פרעה. And he knew 70 languages, he couldn't know another language? So why didn't he learn it? You know what it means? So I heard a פשט. It doesn't mean that he didn't know the language. He could have learned the language. But what's in it, the גימטריאות and all these things, that he couldn't learn. So the דאוונינג is the same thing. The דאוונינג has the גימטריאות, the דאוונינג has the deeper meanings, and so many ways of looking at words, like אתב״ש. You have a word that's written in these three letters, and really you could change them around, there is a חילוף and and and and that means something else. אפילו in גמרא we find that. It says that ערב פסח afternoon you can't eat חמץ already, you have to destroy the חמץ. Where do we know it from? It says אך ביום הראשון תשביתו, the first day you should destroy. Now ביום means the whole day. How do you know it means a half a day? אך. What does אך mean? How does אך show it? So רש״י says two פשטים. One פשט is אך means but. But is always a מיעוט. But means not everything. When somebody say but, when I say something this but, oh, so that means you're taking off a little bit. So if you don't know how much, it's half. Then רש״י says that the word אך is really חית צדיק, which is חצי חצי חצי. How is אך, אלף כף, חית צדיק? Well, you got to figure it out. There are different ways of grouping letters, and that's part of what we פשוט learn פשט in פסוק, להלכה. So that's what לשון הקודש is. So it would make sense, since the אייבערשטער gave the תורה in לשון הקודש, and לשון הקודש has so much, so when we learn תורה in לשון הקודש, that's תורה. If it's not in לשון הקודש, it's not really the תורה. וזו הייתה פעולת משה רבינו, and that's what משה accomplished, שעל ידי שהוא פירש את התורה בשבעים לשון, by משה רבינו explaining the whole תורה in different languages, in all 70 languages, חל שם תורה על דברי תורה הנלמדים על ידי בני ישראל בכל הלשונות. That makes that when a איד learns תורה in another language, it is תורה, because משה רבינו taught the תורה, and משה רבינו was the one that gave the תורה to the אידן, he made it. דאף על גב שאין זה הלשון שהקדוש ברוך הוא מדבר בו, he made it that even though this is not the language the אייבערשטער speaks, מכל מקום חל על זה הגדר דדברי תורה. This has the concept of תורה. וכשאדם מוציא מפיו עניני תורה בלשונות האומות, and therefore if someone says with his mouth words of תורה in the languages of other nations, הרי זה מוציא מפיו דברי תורה. He says דברי תורה. He's מקיים the מצוה of learning תורה, ואסור לדברם קודם ברכת התורה וכולי. All the הלכות will apply. You can't speak תורה in English before ברכת התורה. You can't speak words of תורה if you're not dressed. All the דינים that apply to words of תורה cannot be said otherwise. You can't whatever הלכה is in מבואות המטונפות, whatever you can't speak words of תורה, places where you can't speak תורה, you can't speak it in English either, because saying it in English has the same גדר as the תורה itself, as the דברי תורה. But how did that happen? That happened all through משה רבינו teachings. So now to answer the question right away. The question was what was the purpose of משה רבינו teaching תורה in 70 languages to all the אידן, because by doing that, he made שם דברי תורה חל on all the languages. You could, I said you could, and you're יוצא דאווענען. But you're missing, you're missing. אוודאי! אוודאי. אוודאי the הלכה is you could דאווען in all the languages, and you're יוצא דאווענען. But I'm saying there is something there that's not, that we don't have if it's in English. But לגבי to מקיים the מצוה of תלמוד תורה, it's even if it's in another language.