I know there is one sichah, I saw there by Reb Tzvi Frumer, but I don't know if that's the same one. He wrote also Eretz Tzvi, the Kozhiglover Rav, probably online on the Otzar. I'm going to spend a few minutes before we get to start to continue the sichah, just a few minutes b'nogea something that I mentioned at the beginning of the year, which I think now has the time to come to start being more serious about it. And that is, as we all know, this yeshivah is known that every year we give out a sefer. Not only we give out a kovetz from time to time, it's already many years that every year we give out a sefer. The sefer has a name, Sefer Shaarei Yeshivah Gedolah. And we already gave out כ\"ז volumes. Okay, in the beginning, the first ones were not volumes, were just kuntrasim. And this is a lot of work, takes a lot of time. And this year, since after usually it's after Pesach more, but this year after Pesach is a short zman, so we got to start before. So what it is is that we expect, or we'd like, every bachur, or most of the bachurim, any bachur who is shayach to it, to write something which is a ha'arah on some inyan. The best thing is to write something on the Gemara that we're learning, so a pilpul, a chidush, a ha'arah, and you got to think about it earlier in time. The Rebbe was very much for it. The Rebbe kept on pushing always that we should give out chidushei Torah, we should give out kuntrasim, and the Rebbe always was happy that it happened, and the yeshivot give out, and Lubavitch yeshivot, all the Lubavitch yeshivot give it out. The Rebbe spoke about it, \"I,\" the Rebbe said, \"I, the Rebbe Rashab didn't write any chidushim,\" so he says, as long as it makes sense, it's something. Nowadays, it's okay. And all because we're on a lower level, so m'meila we could do it. In alte tzaytn to say a chidush, you know, a chasid to write a chidush, who are you to write chidushim? But nowadays, the fact that you might become a baal ga'avah, you'll have to work on your ga'avah separately. That doesn't matter, but you should write. And the Rebbe wants people to write, and the Rebbe wanted every year should come out, and that's what we do, and we have to continue doing it. There are some of the shluchim who are going to, are involved, and some of the bachurim who would help to get involved in doing this, but what's nogea to all the bachurim is to sit down and work on something. Some people say, you know, \"I don't know how to do it. First thing, I never wrote a pilpul, I don't know how to write a pilpul.\" So, and I'm not going to take up too much time, just a few minutes, I was telling somebody that I remember years, years ago I heard this, that there was a bachur who learned not in ליובאוויטשער ישיבה, he went in to the Rebbe, and the Rebbe was מקרב him, and the Rebbe started speaking to him in Yiddish first years, where the Rebbe asked him, \"How old are you? ווי אלט ביסטו?\" So he answered in Yiddish, he was seventeen years old, but he didn't know Yiddish well, so he answered to the Rebbe, \"זיבעציק.\" \"זיבעציק\" is seventy. So the Rebbe saw מיט וועמען ער האנדלט, saw that this guy, so the Rebbe from then on started talking to him in English. So one of the יחידות he went in, the Rebbe asked him, \"Did you ever write a pilpul?\" So he said no, so the Rebbe says to him, \"Why not?\" So he answered the Rebbe, \"Because I don't know how to.\" So the Rebbe said to him, \"It's not hard. All you do is take a piece from here, and a piece from there, and a piece from there, you put it together, and you have a pilpul.\" What does it exactly mean? The first thing is you got to look and see which inyan you feel is something that you enjoy, something that you like better, something that you know more, you have more information, easier for you to look, and then you start doing research on that inyan. That inyan you do research means you're, I'm just picking an example, someone says the sugya of מהלך כעומד דמי, בן עזאי, it sounds to me efes interesting. Look through the, obviously, Gemara, Rashi, Tosafot, look through the mefarshim, do some research, and you'll come up with a kushya. The Rif. The Rif holds like Ben Azai, why does he hold like Ben Azai? And you look into it and you see what mefarshim say, and usually when a mefaresh says something, you always wonder, so 100% understand, so mimela you have already a she'elah. Then you start thinking deeper, you talk to somebody else, you find out, and you get some kind of ideas, and then you write it down. And as you go, things come to your mind and you talk over with others, come over talk to me, talk to others, I mean you could talk and you can get someplace. So then you have what to write. The סגנון, the way to write, some people don't know how to write, so you have to get somebody who will fix up the way it's written and look it over, that's true, but you're able to do it. You could do something in Chassidut, you could do something on Likutei Sichos. A lot of times now you learn there's a ha'arah here. Could be longer, could be shorter. Usually we try a pilpul is a little bit longer, three pages at least. But a ha'arah, if you have a ha'arah, it could be one page. Ha'arah means just like a she'eilah, just like a certain point you can make, and it's something that's really important. It's also בגשמיות important for the bachurim. It's good for the yeshivah obviously, you know, especially this year that the coming year We're gonna have a visitation from AARTS, which is the government agency for the accreditation that the yeshivah has. So we accredited. After you finish yeshivah, you get a BA. Just don't use it to go to college, but but that's what it is, so we're accredited, so they come to visit. So one of the things they want to know: are there any publications? Besides they come to us, I was part of the team to go to different yeshivot. Last year I went this no, this year I went to Oholei Torah in the beginning of the year as part of a team to accredit them. Last year I went to Los Angeles, so they're gonna come now here. פרעג נישט קיין שאלות. No, it's too far. We don't know for next year, no. You know. So, one of the things that you look officially, what from the government, what you have to look, because a college has to have publications. People write things, right? So you have to show. So this is one of the things we always show, and they're always very impressed. At the end of the year, we give out a whole book, mamash a whole a book that's a publication. So that's for the yeshivah it's good. It's good for publicity for the yeshivah. This is the truth. But it's good for you, too, because if you write something, you have a zecher of your year in yeshivah forever. Yeah, if you write it properly, and if you write it if you write it on your name. Yeah. Because the Rabbi Akiva Eiger said, \"I don't mind if you say my chidushim in your name, just don't say your chidushim in my name.\" So this is something that's it's important, and it should be done. So the the way to start, I think now is to start looking into it. And you've got time. Now there's enough time. Now there's plenty of time. But די מעשה איז אזוי, you give a דריי זיך אהין און אהער, גייט דורך נאך א פאר וואכן and this, and then it's late. So if you start slowly thinking about it now, it's something to look in and it's a it's very good. It's good for afilu I'm saying come back home and show your father, your mother. They're gonna have a nachat, and they're gonna go around showing their friends, \"My son wrote a pilpul. There, you see his name here?\" It's shelo lishmah. Nu! We learned it shelo lishmah. You can write things, do things lishlo lishmah. נישט געפערלאך. We'll work on it slowly to turn into lishmah. But this is something it's important to do. What's important to do the older people, the shluchim certainly have to do it, there's no she'eilah about that, there's no question, even no hava amina. But even the other bachurim, שיעור ב׳ that are older, even the younger ones, everyone everyone is I can say everyone, I can't say every single person, but capable of doing something with help, trying to get. So just think about it and let's get involved in it.

Okay, now we'll go to the sichah. So we had already, we're holding at page 40 the second paragraph. So we have already the basic answer of why Moshe Rabbeinu taught all the Yidden the whole Torah in 70 languages, because if not for that, Torah in other languages beside Lashon Hakodesh would not have a din of Torah. Since the אייבערשטער spoke and gave the Torah in lashon hakodesh, that's Torah. Another language is not. By Moshe Rabbeinu teaching the Torah to Yidden in the 70 languages, that made that on the words of Torah on the other languages is chal that if you learn Torah in other languages they have a din of Torah. That's where we're holding. ויש לומר, the Rebbe says, שמעין זה מצינו גם בתורה גופא. In Torah itself we find something like this, this concept that through a certain thing in Torah it brought a kedushah also if you learn Torah in other languages. למשל, he says, שיש בה מלשונות העמים. We find in Chumash words which are not lashon hakodesh, which are from other languages. כמו יגר שהדותא. Where is that? וואו זענען די בעלי קריאה? Where is יגר שהדותא? Lavan and Yaakov. When Lavan chased Yaakov and they made a treaty and they made a גל, they made a pile of stones, that should be Gilad, it should be testimony that \"I'm not going to go to you, you're not going to go to me, we're not going to mix.\" So it says Yaakov called it Gilad, and Lavan called it in his language, יגר שהדותא, and the words יגר שהדותא are written in the Torah, which means גל עד, גל is a pile, עד is a testimony, that there's a pile which is a testimony, in another language. So the Torah mentions a word from another language. Or another word, טוטפות. Where does it say טוטפות? Tefillin. What does the word טוטפות mean? What does Rashi say in Chumash? What is the word טוטפות? טט, פת. Yeah. In different languages, the word טט means two, and in another language פת means two. So you have two and two is four. You have four batim, four parashiyot. So here we have other words in which are not lashon kodesh, other languages, and they're written in the Torah. There's another word that doesn't say anywhere in Rashi or anything, but there's another word that says in Midrash: the word אנכי. What does the Rebbe bring in the, in a sicha from the Midrash? That in Egyptian, it's לשון מצרי. In lashon kodesh, I is not אנכי. How do you say I? אני. לפועל, it became a לשון קודש'דיק word, but it's origin- originally from a different language, from מצריש. What? Moshe, fine. What's the, for which language is Moshe? There are different opinions. She called him Moshe, the בת פרעה. Exactly, the pasuk says why is he called Moshe? כי מן המים משיתהו. The word משיתהו, pulled out from water, is in which language? Is in lashon kodesh. So Moshe, which comes from מן המים משיתהו, in which language is it? Lashon kodesh. But it says Pharaoh's daughter called him. She spoke in lashon kodesh? So some say that משיתהו also means in in Egyptian pulled out, and she called him Moshe. There is even the pshat, a possible pshat, but some write, I don't know how reliable this is, that it says ותקרא שמו משה, she called him Moshe, was not בת פרעה, it was Yocheved. It says in Chumash, in pasuk, she Yocheved came, she gave Yocheved, she didn't know Yocheved was the mother. It was just she thought she was a nurse. So she gave her the boy to say, here, take your, take him. So Rashi says she didn't even realize what she said. היליכי means take yours. She didn't even know she said it, she said היליכי, take. And she called him Moshe. So some say, who is the she? Goes on Yocheved. But that's not the simple peshat, the way most mefarshim learn. Not clairvoyance, it's clairvoyance she knew, Hashem put it, ניבא ולא ידע מה ניבא. Huh? He was pulled out of water. He was. But some say that she takeh didn't call him Moshe. It's another opinion. She called him in Egyptian the equivalent to Moshe in לשון קודש. There's another word in in Egyptian which means pulled out, and in Egyptian she called him based on that word, which translated into לשון קודש is Moshe. So when we call him Moshe, it's a לשון קודש'דיק word. But there is a sevara that Moshe is in Egyptian. It's true. So the reason the Rebbe says why the Torah brings words from other languages, שהטעם שתיבות אלו נכללו בתורה, the reason why these words are part of Torah, included in תורה, שכולם מפי הגבורה, the Torah is from the Oibershter. So these words are also from the Oibershter. But we said before the Oibershter speaks לשון קודש, and here the Oibershter said words which are not לשון קודש! So the reason is כדי שתחול קדושת התיבה, התורה על תיבות אלו. So these words now, because the Oibershter said it, became holy, and they have the same kedushah as Torah. שעל ידי זה, by doing that, נעשו לשונות האומות מוכשרים להיות עליהם דברי תורה. So now this made, since there were a few words of other languages which became with the kedushah of Torah, now it's possible already that other language other words in other languages should also be able to receive the kedushah of Torah. ומעין זה נמשך בכללות הלשונות כאשר לומדים בהם דברי תורה. Similarly, from this gave the power that when we learn Torah in another language, it becomes קודש בקדושת התורה, yeah? So if you look here, the Rebbe said this made it מוכשר. This made it possible. After this, it had to be done. This was only like a hakdamah. If this happened, now Moshe Rabbeinu was able to continue and actually teach the whole Torah in all the languages, so now automatically all the languages that teach Torah already done. This was only like a beginning: a few words in Torah which is other language, so that made it the nekudah, the yesod. And now, as we can say, Moshe Rabbeinu came and Moshe Rabbeinu taught actually the Torah in other languages, so based on this beginning, he was able to be ממשיך קדושה of Torah into the other languages. When Moshe taught the Torah in all the languages, he taught תורה שבכתב, like the Yeah, but not only תורה שבכתב, also the perushim. He also told him all the halachot, whatever he was supposed to tell him, all the kelalim, תורה שבעל פה also. Whatever, yeah, yeah, whichever way it was then. I doubt he told him everything it says in all the sefarim, because that wouldn't be enough. How long did Moshe Rabbeinu teach him the Torah in 70 languages? How long did it take? When did he start, and when did he finish? Started, we said in the beginning of the sichah, from the pasuk it says, ראש חודש שבט. When did he finish? Which day in אדר? ז' אדר. After he passed away, he couldn't teach them anymore. So the whole thing was 37 days. Imagine in 37 days to teach the whole Torah in 70 languages? So I don't know exactly what he told them, but it was definitely not only תורה שבכתב, תורה שבעל פה, but he probably gave them kelalim and things, but he didn't teach them every You think he taught them every page of Likkutei Sichot? I doubt it. Because it's Just Likkutei Sichot would take him 37 days. Right, so he probably didn't teach them exactly every Rashi and everything. He taught them things which include the whole Torah, but also תורה שבעל פה. Ah? Yeah, yeah, yeah. Yeah. No, that's what what I spoke there is the Eibershter told Moshe. And so על דרך זה, לכאורה, משה told the yidden. I would assume so. I mean, I can't say. What? Sure they did, you can't live without sleeping for 37 days. Every, I'm sure they slept very little, they didn't want to miss one minute of listening to the farbrengen of Moshe Rabbeinu, but but still, they had to sleep. They had to have time to chazar also. You think they just listened and didn't chazar? For sure they did chazarah. They Moshe Rabbeinu himself, when he stood on Har Sinai and listened to the Eibershter teaching the Torah, it says, Rashi says, ומה הפסקות משמשות, why were there, like it says sometimes a parashah finishes and there's a פ and a ס, סתומה, פתוחה, why did he stop? To give so משה should be able to think it over, משה רבינו should chazar over, he had to chazar, so the Yidden certainly had to chazar. So I don't know exactly what he taught them, exactly to it's hard to know, usually mistama it's the כללים, but he taught it to them in all the languages. So now Torah became all the languages. Any language you learn Torah, you have the kedushah of Torah in the words. So basically, you're mekayem the mitzvah of learning Torah if you learn it in English. As a matter of fact, once by farbrengen, the Rebbe said that some people think that when you start learning, become a baal teshuvah, you know, you want to learn Torah, so first teach him the language, teach him Hebrew, teach him lashon kodesh, so he'll be able to learn chumash. So the Rebbe said don't do that. In the meantime, he won't be able to learn Torah. Teach him in other teach him in English. Slowly, at the side, also teach him, so he should be able to go back to the original. But don't waste time from learning Torah, because he can't learn it from the original lashon kodesh. Because based on the sichah, because learning it in English has the same kedushah of Torah, as long as it's the right peshat, the same kedushah of Torah as if you learn it in lashon kodesh. But when did that happen? The יסוד was given when the Aibershter put into chumash these words, but after that, it was משה רבינו that taught them the whole Torah in the 70 languages.

Ah? Sure, Yiddish is holier than other languages. Why is Yiddish holier? Did you ever see, hear of a language that is called Yiddish? Yiddishkeit, a language that's connected to Yiddishkeit. In other words, this is called the Jewish, it's a and that's not we call, someone person called it. גדולי ישראל, צדיקים called it, the language is known to be Yiddish. The Rebbe said אפילו, אפילו when they spoke Arabic in the time of the Rif, the Rambam, the Yidden spoke Arabic, and they used to write Arabic in Hebrew letters. The Rambam, most of his sefarim, besides the Rambam Mishneh Torah, most of his sefarim he wrote in Arabic. But he didn't write in Arabic letters, he wrote it in Hebrew letters, just like when we write Yiddish, we write it in אלף בית, even though the language is not לשון קודש, the language is German, it's a a certain dialect of German. But you write it in Hebrew language, in in Hebrew אותיות. So if you look at the כתב יד of the Rambam that they found, in Perush HaMishnayot, it's in Arabic, it was translated into Hebrew, but we have the original כתב. We can see it, look in the Likkutei Sichot חלק ט״ז, פרשת תרומה, with the when the Rebbe has a picture of the menorah, so you have words there from the Rambam's כתב The Rambam's כתב is in Hebrew letters. Okay, it's the ancient the way they used to write the Hebrew letters, and it's Arabic. Still, so that was the language Yidden spoke. It wasn't called Yiddish. It's called Arabic. No one gave it the name Yiddish. Yeah, but it's probably with a Jewish dialect, Ladino. Nowadays, kim'at no one speaks Ladino. What's Ladino? It's not Spanish, it's based on Spanish, like Yiddish is based on German. It's not Hebrew. It's like yeah, it's a Yiddish it's a Yiddish Spanish. Just like Yiddish is a Yiddish German. But it's not called Yiddish. That no one called it Yiddish. The word Yid is not put into the name of the language. That's min hashamayim. It just happened, yeah, and it's min hashamayim. So, the Rebbe says that shows that there is something special in this language besides the fact that for hundreds and hundreds of years, thousands and tens of thousands, hundreds of thousands of Yidden, hundreds of thousands tzadikim spoke דברי תורה in this language, in Yiddish. So, that was definitely mevarer the language of Yiddish. You should write No, if you speak דברי תורה in English, you're mevarer it. That's a ma'alah in learning Torah in another language. In Torah Or פרשת משפטים, I mentioned it the other day, he has like a whole arichut, that the maalah of speaking Torah in other languages. He even explains it there. Let me just get into it for a second. We know that words are compared to bricks, right? Stones. Where do we see that? In Sefer Yetzirah it says two stones make two words. Three stones make six words, six house no six houses, it says. Two stones make two houses. Three stones make six houses. Four stones makes 12 houses. Er four four makes 24, I'm sorry. צירופים. If you have א and ב, how many words can you make out of it? א and ב, or ב א. Two. If you have three letters, א ב ג, you could make six: א ב ג, א ג ב, ב א ג, ב ג א, ג א ב, ג ב א. You can make צירופים. So, how does he refer to it in Sefer Yetzirah? Stones. So, stones represent words. In stones, you have two types. You have אבנים and לבנים. What is the difference between אבנים and לבנים? Stones and bricks. What's the difference between stones and bricks? Stones are not man-made, and bricks are man-made. Stones you chop out of the mountain, that's בידי שמים. The Aibershter made it, created it. Bricks is בידי אדם. So the Rebbe So the Alter Rebbe says that since stones, bricks are another word for language, for words, lashon hakodesh is אבנים, not not לבנים. It's stones not, it's not bricks. And other languages, since they're made up, lashon hakodesh is not a made-up. If you say a table is called שולחן, it's not made-up. The word שולחן has a connection to a table: the shape of the letters and the meaning, everything. But when you say this is called in English a table, why? What's the connection between the word table and the table? Nothing. People just decided to say, if we use the word table, it means this and this and this, it means this thing that's standing and that's this and you could put something and that's a table. Chair means this. In lashon hakodesh, the word כסא is not a סתם a invented name. כסא has to do with a chair. So, that's man-made. And that's where the Alter Rebbe goes into the whole arichus that if you learn Torah in other languages, which is man-made, which is a lower דרגה obviously, you're mevarer something that's low. So, he speaks of a maalah of learning Torah in other languages. A מעשה גבורה, huh? Well, all the languages are comes come from those 70. Where does English come from? Where does English come from? It's Latin, it's a mixture of few languages which developed slowly. Modern Hebrew they have it's probably not it's not probably not not lashon hakodesh anymore.

The Frierdiker Rebbe writes in a sicha in a in a letter, in a sicha says halavai they would add more modern words, so it'll take away the lashon hakodesh from them. No, that's that's הברה ספרדית. No, that's the original Hebrew is really the same as lashon hakodesh, it's just they pronounce it in הברה ספרדית. Whether Ashkenazis. They pronounce it, which is I have a shaila I never got an answer, a real answer to this question, which I have: Why did the Israelis start speaking Hebrew in the הברה ספרדית? Why? They were all Ashkenazim. All the Zionists, I mean it's not noge'a to the sicha, all these guys who started, all the Zionists were all Ashkenazim not Sephardim. Why did they establish the language, why did they establish the language... they're all Ashkenazim. They're all from Po- yeah, none of them were Spha-, no Sephardim. From all, I'm not, I'm talking about the Zionists, not the tzaddikim. No, I'm saying like תימנים. They weren't תימנים. No, the Jews that were already living in Israel for like 70 generations. Yeah. Yeah, there were some Sephardim, some, those were some Sephardim, some Ashkenazim. They were, they're both. Ashkenazim were in Europe. No, there were Ashkenazim, too. Take in the time when the when the time of the Alter Rebbe when they went to Eretz Yisrael, there was a Sefardish community, maybe there were more Sephardim, but They were Iraqi. There were, there were, there were Sephardim, and there were Ashkenazim. And the shaila is what's the why, and especially especially when these guys who came and established the state, and the person who made the the dictionary, and all these, they're all they were all Ashkenazim. You're saying the Ashkenazim that came to They came to Israel even before before the State of Israel, before, and they all spoke, and now if you speak Ashkenazi the way we speak, Lashon Kodesh, it's against what what the against what the Israelis do. Originally they were mainly Sephardim in Israel, so you come to a place and you speak their language. No, you shouldn't. Why should they? If they if they davent, I don't know if they davent, but the people davent, davent in regular Ashkenazish language. Because באמת they both have the same kedushah. There's a letter from the Rebbe, is there any ma'alah in אשכנזי הברה or הברה ספרדית, and the Rebbe said no, they're both the same. How did Moshe Rabbeinu speak? Sephardi. Why? I don't know. Cuz he's Sephardi. No, how did we don't know exactly what he spoke. The Sephardim say Moshe Rabbeinu was a Sephardi. I once heard from a guy here, was a real, real Sefardishe guy, and he was dark. So he tells me, \"You know why the many of the Sephardim are dark?\" He says because the people got dark by מתן תורה there was a big flame, smoke, so the people got dark. The ones that stood closer they got darker. The Sefardim stood closer That's what he told me. The Sefardim stood closer so they got darker, that's why the Sefardim are dark, he told me. So I had nothing to say. What did the Eibershter say? Did the Eibershter say, \"אנכי ה' אלקיך\" or did he say, \"אנכי ה' אלקיך\"? I don't know whatever how you're supposed to pronounce it. How did it sound? I don't know. The Eibershter How did the Eibershter speak? ספרדיש, הברה ספרדית or הברה אשכנזיש? Anyway, so But the Frierdiker Rebbe writes that halvai they would add more modern words. And people nowadays, some don't even know what the real words are, the young people. There was a bachur in New York once asked somebody, a Sefardish No, Israeli, wasn't Sefardi. \"איך אומרים סופרמרקט באנגלית?\" Supermarket is a is a is a לשון קודש'דיקע word. How do you say it in English? So that I don't know, so you're asking about that language, that's a mixture of all kinds, but but לשון קודש, the real לשון קודש, that's the language that the Eibershter speaks. And because Moshe Rabbeinu taught the Torah in that language, that's why it has the kedushah. So Moshe said it over in לשון הקודש? He said it over... Here's a... That's his answer to where you get your color from, Teimanim...