Okay, we're holding here page 42, the second paragraph. The Rebbe spoke about Mishneh Torah, Chumash Devarim, that Chumash Devarim is in מפי עצמו אמרו, משה said it by himself. And the Rebbe explains it doesn't mean chas veshalom that he said his own things. The Rebbe brings the Rambam where the Rambam says that anybody who says that one word of Chumash was said by Moshe on his own, he's a כופר, he's an אפיקורס. So you can't say that a whole Chumash is made said by Moshe by himself. So Tosafos explains it's said by Moshe with Ruach Hakodesh, which means it came from the Eibershter. So what's the pshat? If it came from the Eibershter, why is that different than the first four? They all came from the Eibershter. Ela mai? There must be levels: how much it came from the Eibershter, and what involvement Moshe had. So it's all came from the Eibershter, but this, there was more involvement of Moshe, as the Rebbe will explain later. But then the question was, why is that needed? Why is it needed that there should be in Chumash one Chumash that as much as it's the Eibershter, it's not exactly like the first four, nevertheless there is something less? The Rebbe explained: we find that Tanakh, נביאים וכתובים, is also part of Torah. Even though they're in a lower level, they're not the same way as Chumash. Now, in order for Tanakh to be part of Torah, נביאים וכתובים, Nach to be part of Torah, a regular part of Torah, that means that even though that's even a lower level than Chumash Devarim, in order for that to be part of Torah, there has to be something within the Chumash that is like a ממוצע, let's call it, like in-between the level of the Chumash and a level of נביאים, and that makes that the מדרגה of Chumash, which is Torah, should be able to be נמשך, brought down to נביאים also. And that's Chumash Devarim. And the Rebbe explains meaning like this: if not for Chumash Devarim being the way it is, Nach would not be divrei Torah. נביאים וכתובים would be דברי נבואה. דברי נבואה is very special, it's a נבואה of the Eibershter, but not every נבואה is Torah. If a נביא would come to a person and tell him that the Eibershter told me to tell you to go and do this and this and this, that's not Torah. You have to listen, it's דברי נבואה. So if we'd learn Tanach, נביאים וכתובים, we would be learning דברי נבואה. By having the kedushah of Torah being נמשך in נביאים וכתובים, now when you learn נביאים וכתובים you're not learning just דברי נבואה, you're learning divrei Torah. And how did that happen? Because in Chumash itself we have a level which is not the same level as the first four, that made it possible for the kedushah of Torah to be נמשך. So let's learn inside: klomar, means like this, הענינים שבספרי נביאים וכתובים, the inyanim which are in the sefarim of the נביאים and כתובים. And by the way, what's נביאים, what's כתובים? Who could tell me what's נביאים and what's כתובים? You have Tanach: Torah, נביאים, כתובים. Torah is the chamishah chumshei Torah. Then you have נביאים and you have כתובים. What's כתובים? What's the difference between נביאים and כתובים? Truth is that כתובים are also written by נביאים. Lemashal, what's part of כתובים? Tehillim, the megillot, the five megillot. They're also written by Neviim, but it's a different category in דרגא גופא. In Neviim itself we find נביאים ראשונים and נביאים אחרונים. למשל, Yehoshua is from the נביאים ראשונים. Shmuel Hanavi, נביאים ראשונים. נביאים אחרונים is like Trei Asar, Chagai, Zechariah, Malachi. These last Neviim, they're נביאים אחרונים. And then you have Ketuvim. So the ענינים that we have in נביאים וכתובים שנתגלו על ידי נבואה ורוח הקודש, they definitely came with נבואה of the Eibershter, רוח הקודש from the אייבערשטער, אינם רק דברי, בגדר דברי נביאות. And now that we have this, they are not just words of a נביא, which is in itself holy, אלא הם תורה, they have a גדר of Torah. שלכן הצווים שבהם, therefore what it says in נביאים וכתובים, חייבים אנו לקיימם, we have to keep it, לא רק מצד החיוב לשמוע אל דברי הנביא, not only because we're obligated to listen to whatever a נביא tells you, you've got to listen, so you've got to listen to what Yehoshua said, אלא מצד חיוב התורה לקיים דברי קבלה, because the Torah says that whatever is written in Neviim saying you have to do, so by keeping it you're מקיים דברי תורה. אלא שאין בהם איזה חומרא כדברי תורה, חמישה חומשי תורה, but it's not as strict as חמישה חומשי תורה. What's it called? The Rebbe just said, דברי קבלה. When we say דברי קבלה, we don't mean קבלה קבלה'ס HaAri z"l, קבלה. There are three מדרגות. There is דברי תורה, What's the other end? דברי סופרים, which is דרבנן, and in between we have דברי קבלה. דברי סופרים is from the חכמים, דברי תורה is from חומש, and דברי קבלה is from Tanach, anything that's written in Tanach. So the Torah says when we listen to what it says in Tanach we're listening to the Torah. In the Torah itself it's a lower level. But it's not just listening to a נביא, which you'd have to listen anyway if a נביא tells us you've got to do it. V'yesh lomar, so this is the chidush of the Rebbe, so we can say שהיסוד לזה, שיוכל על דברים שנתגלה על ידי נבואה ורוח הקודש גדר תורה, this idea that on words that came through the נביא through ruach hakodesh should have the גדר not only of דברי נבואה, which is also become divrei Torah, where is the yesod for that בתורת משה גופא? Everything that we find later has to be found somehow somehow in Chumash. Where do we found find in Chumash this yesod, the foundation to such a concept that דברי נבואה of a נביא really is divrei Torah? הוא משנה תורה. That's what Mishneh, that's what Chumash Devarim is, שנאמר רק ברוח הקודש. On one hand, we say that Chumash Devarim was said ruach hakodesh, only ruach hakodesh, which means it's not the same level of Torah from the Eibershter as the first four, ומכל מקום, הרי הוא חלק מתורת משה, and on the other hand, it's still the same part of the five חומשים, שהכל תורה היא, ומשה מפי הגבורה אמרם. It's all Torah. Moshe said it, so they're all the same. They're all the same and nevertheless not.

So here we have a memutza. We have in between. What's a memutza usually? What's something that's in between two things? So we learn always in Chassidus to have a memutza, there has to be something that is connected to both ends. In other words, when is it that we need a memutza? When do you need something in between? Why can't you have a direct connection? Why do you have something to connect the two sides? So in Chassidus we learn a lot about it. Learn רנ״ט. Why do you need a memutza? When there are two things which are b'ein erech, two things which are not at all in the same category, so they don't mix. You can't put them together, but you have to have something in between. Now the question is, if they can't get together, how could something in between connect them? They can't get together, so they can't get together. So, in between is something that's made up of both levels, something that is this part of the higher level. The same thing also has a little bit of the lower level, and m'meila, that's something that connect the two. Same thing here: Chumash Devarim is Chumash, part of Chumash, so it has the higher level of Chumash. It has in it the lower level that it's משה מפי עצמו, if you're in the lower level, so it's one thing that could connect the two. So within Chumash, the level that is able to make נביאים וכתובים to be דברי תורה is Chumash Devarim. And that's both. Now, exactly, we still don't know exactly what happened by Chumash Devarim. What's the פשט Chumash Devarim is part of תורת השם and same as the first four, and at the same time it's מפי עצמו? That we're going to see soon, but the nekudah that this is it is there. So it comes out that the Rebbe is saying, there's a similarity between what Chumash Devarim accomplished to what Moshe Rabbeinu accomplished by translating the Torah into 70 languages. We explained the whole idea, what accomplished by translating 70 languages, that he's ממשיך the kedushah of Torah into the Torah the way it's in other languages. Chumash Devarim did something similar: It accomplished to be ממשיך the kedushah of Torah, the mamash the kedushah of Torah, into נביאים וכתובים. So that's the reason why the two come together. In the same pasuk that speaks about Moshe translating the 70 languages, what is that pasuk in simple peshat speaking about? Moshe Rabbeinu telling them Mishneh Torah, telling them Chumash Devarim, because the two accomplish the same thing.

ובדרך זה, the Rebbe says, according to this, יבואר דברי הזהר, this could explain the words of the זוהר שמשנה תורה נקרא תורה שבעל פה. Strange thing. In Zohar, it says that Devarim, Chumash Devarim, Mishneh Torah, is called תורה שבעל פה. והיא מקור של תורה שבעל פה, and it says this is the source of תורה שבעל פה. Chumash Devarim is תורה שבעל פה? Everyone knows that חמישה חומשי תורה is תורה שבכתב, including Devarim. וכמבואר בספר Megaleh Amukot, it says in Megaleh Amukot Who is the Megaleh Amukot? Anyone know his name? He's not the be'emet he's not known by his name. He's known by the Megaleh Amukot. I happen to know his name for a simple reason, because his name was Shapira. Name was Rabbi Natan Shapira, yes. Name was Rabbi Natan Shapira, so, but he was a big mekubal. Ah? He lived in the time, probably around the time of the Rama. He actually lived in Prague, I think. So, the Megaleh Amukot writes, there's one famous ראשי תיבות which is from the Megaleh Amukot. What's the ראשי תיבות of the word Yisrael? יש ששים רבוא אותיות לתורה, there are 600,000 letters of the Torah. Which is not true, pashut pshat, they're only 300 305,000, something like that. But he says that, it's all the עומק of the Megaleh Amukot. Megaleh Amukot wrote a sefer, the sefer is on chumash on on on פרשת ואתחנן. The whole sefer is on פרשת ואתחנן. He was a big mekubal, and a lot of things in Kabbalah are brought down from the Megaleh Amukot. So, he writes, שענין משנה תורה היא על סוד תורה שבעל פה, this is the secret of it, this is the idea of תורה שבעל פה, שקבלו ישראל בסוף מ׳ שנה, that the Yidden received in the end of the 40 years, בכניסתם לארץ, when they came into Eretz Yisrael. וזהו גם הרמז בכך שמ׳ דורות ממשה רבינו עד רבי שסידר המשניות, there's a remez here that there were 40 generations from Moshe Rabbeinu till Rabbi. What's the so from Moshe Why do we say from Moshe to Rabbi? Because Moshe Moshe Rabbeinu wrote Torah shebichtav, and Rabbi wrote down Torah shebaal peh. Rabbi wrote down the Mishnayot. There's a whole she'eilah what pshat Rabbi wrote the Mishnayot. It's a machloket whether Rabbi wrote the Mishnayot or Rabbi was mesader the Mishnayot. That means the Mishnayot were written already before, people had the different ways, and he made it into a seder. He made it into proper order according to whatever, but some say actually he was the one that wrote it down. But what's the Now, he made, al kol panim, he brought בכתב תורה שבעל פה, which was a big chidush of Rabbi, 'cause you're not allowed to do it. Rabbi did an aveirah. What's the aveirah? דברים שבעל פה אי אתה רשאי לכותבם. You're not allowed to write Torah shebaal peh. But Rabbi darshened the pasuk, and he said there's a pasuk that says, עת לעשות להשם הפרו תורתך. When it comes the time to do for the for the sake of Hashem, you could do something against the Torah. And he saw if he's not going to write it down, ישתכח תורה מישראל, the Torah will be forgotten. 'Cause till then everything went baal peh, and people had greater minds, and they retained it, and they saw from now on they wrote it down. So, he wrote down That's the connection between Moshe and Rabbi in the writing of Torah from Torah shebichtav to Torah shebaal peh, and there were 40 generations על דרך מ׳ שנה שהמתינו ישראל לקבל תורה שבעל פה. Just like the Yidden waited in the midbar 40 years to get Torah shebaal peh, because he claims that Mishneh Torah, Chumash Devarim which was given the 40th year is Torah shebaal peh. So, it took 40 years to get Torah shebaal peh, so there are 40 generations to the writing of Torah shebaal peh. And by the way, this has nothing to do, but we just celebrated the yahrzeit of the Rambam and soon we're going to celebrate the siyum Rambam. So, the same way we connect Rabbi to Moshe Rabbeinu, 'cause Moshe wrote תורה שבכתב, Rabbi wrote תורה שבעל פה, we also connect Moshe Rabbeinu to the Rambam. That's why it says on the Rambam's מצבה, ממשה עד משה לא קם כמשה, from Moshe Rabbeinu to Moshe ben Maimon, no one was like Moshe. Why eppes the Rambam specifically to Moshe? I mean there are other great tzadikim who wrote great sefarim, I mean why Moshe? 'Cause the Rambam wrote down תורה שבעל פה. The Rambam made the Sefer Yad Hachazakah, Mishneh Torah, he wrote on the sefer, and that's the whole That's what the Rambam writes in his הקדמה, that what we will be learning very soon, that he wrote down that this is the whole תורה שבעל פה. עד כדי כך he wrote that as soon as you finish Chumash, you don't need to learn Gemara, you can go straight to my sefer and you'll know everything. Which was one of the reasons why people were against the Rambam. There were other reasons too, but one of the reasons was this: that they claimed that the Rambam's sefer is going to stop people from learning Gemara, 'cause he writes that. But the Rambam didn't mean to write that you shouldn't learn Gemara. He said to know the halachot, you can know it straight here, but obviously you should learn Gemara. And not only that, the fact was not was the fact is that the Rambam's sefer added to the learning of Gemara. Farkert, when you learn Gemara, you get a deeper understanding of Gemara through the Rambam, and learning the Rambam gives you a window to look into the source and try to find where the Rambam got it from, so you go to the Gemara. But the people were choshed because the Rambam wrote down the whole תורה שבעל פה. The Rebbe says that's why we say ממשה עד משה לא קם כמשה, davka from Moshe Rabbeinu to Rabbeinu Moshe ben Maimon. The Rebbe mentioned many times, from Moshe ben Amram to Moshe ben Maimon. But here we're talking about the Rebbe, which is the same idea, so there's 40 generations, inyan of 40. But the bottom line what we see from this is that Mishneh Torah is called Torah shebaal peh. So what what's the pshat? Mishneh Torah is Torah shebaal peh? Chumash Devarim is Torah shebaal peh? Chumash Devarim is Torah shebichtav. But based on what the Rebbe said before, he says we'll understand it. I mean we don't, even if we wouldn't learn the sichah further, if we only use our brains and remember what we learned five minutes ago, we'll understand the pshat. What did the Rebbe explain? That what's the se'if in Chumash that brings the kedushah of Torah into lower levels which is not the same as Torah shebichtav, as Chumash? That's Mishneh Torah. So Mishneh Torah is the source in Chumash of the further levels which is Neviim uKetuvim and even Torah shebaal peh. Okay, like

השייכות של משנה תורה לתורה שבעל פה מובנת. Says to understand the connection between Mishneh Torah to Torah shebaal peh will be understood על פי המבואר בכמה מקומות, based on what it says in different places, בחילוק, now the Rebbe is going to explain what we're waiting for the whole time. The whole time we're waiting for: so what is what happened by Chumash Devarim? Chumash Devarim is part of the rest of the chumashim, it came from the Aibershter completely, and at the same time Moshe said it on his own. What what in the world does that mean? So we kept on saying we'll see that later. The fact is so, and that's the middle דרגא and the ממוצע. Now we're finally going to get into it. What is the pshat in Chumash Devarim? We're saying on one hand it's מפי הגבורה, on one hand משה מפי עצמו. So he explains like this: so it says in different places, the difference between מפי הגבורה שבארבע ספרים הראשונים, the difference in the fact that the Aibershter said the Torah in the first four ספרים, לגבי מפי הגבורה שבמשנה תורה, but we say that the Eibershter said חומש דברים. Both we say come from the Eibershter. So the difference is like this. This is the vort: ספרים הראשונים, the first ספרים, נתגלו על ידי הקדוש ברוך הוא, it was revealed through the Eibershter, the Eibershter gave it, אלא שהיו באמצעות של משה, it came through Moshe. What does it pshat it came through Moshe? שהקדוש ברוך הוא שם את הדברים בפיו, the Eibershter put the words into his mouth, ומשה היה מעתיקם בכתב, and Moshe wrote it down. What does that mean? Like if you want to look בגשמיותדיקע words, the Eibershter dictated and the Eibershter said to him: write, ויאמר השם אל משה לאמר, write זאת חקת התורה, זאת חקת הפרה, the Eibershter dictated the words. So even though it came through Moshe, the Eibershter didn't say it to the Yidden, but when it's written in the Torah, Moshe wrote down exactly the words of the Eibershter. But it's באופן שלא נתערבה דעתו והשגתו של משה במסירת הדברים. Moshe's own understanding didn't get involved. Moshe was just like a צינור, which is a vessel, a pipe, through which you send something. So the Eibershter sent His words through Moshe, and Moshe wrote it down, and Moshe Rabbeinu's mind, brain had nothing to do with this. מה שאין כן במשנה תורה, but by חומש דברים, אף שגם הדברים שבמשנה תורה נאמרו מפי הגבורה, even though the words of משנה תורה were said by the Eibershter the same way the first four ספרים, מכל מקום התגלות הדברים היתה על ידי משה, the way it was נתגלה was through משה, שמשה היה מדבר מעצמו את דברי השם אשר השיג בדעתו. Moshe spoke himself the words that was in his mind that the Eibershter gave him. Let me explain in a second: היינו שדברי הקדוש ברוך הוא, that means that the words of השם, נתלבשו בדעתו של משה, was dressed, put into the mind of משה, ולכן מסרם משה לבני ישראל כאילו היה אומרם מפי עצמו, and he gave it to the Yidden as if he said it on his own. And the difference is like this, what the Rebbe is saying here. The whole, all the four chumashim, the Eibershter said to Moshe and Moshe wrote it down. The Eibershter's words. Like you sit and you translate you give someone words and he writes it down. Chumash Devarim, the Eibershter told him also the words, and Moshe understood it, it went through Moshe's brain, and then Moshe repeated exactly what the Eibershter said, but it went through because he understood what he was saying. And he said it, like I'll give some mashal to it. Imagine if someone dictates to you words in another language. You don't know what he's talking about, but he dictates and you write. He tells you words in Spanish and you write the way it sounds, and you happen to be able to figure out and you write the words down. Whose words are this? Yours, or the guy who gave it to you? It's definitely not yours. Not at all. You have no idea what it says here. You're just a keli through which it came down. If a person tells you, dictates to you words in English, and you understand, and then you take these words when you understand it, And you write them down, and you're writing the same words that you were told. The first one didn't go through you. It went just through you בדרך מעביר. מעביר, it means a pass through you. The second one went through you בדרך התלבשות. It was מתלבש in you. I'll give another example. When you hear a sevara, and you repeat the sevara to somebody, the sevara that's there, someone, big person gave you a sevara, and you hear it, and you tell it to somebody, that sevara that he gave you, you are telling him. But it goes through your brain. You understand it, and you're able to repeat it. In our gashmiyusdike, sometimes you repeat it in your own words. Sometimes you repeat it exactly the words that he said, but you repeat it because that's what you understand. When you take a sevara, and you write down a sevara with with your hand, that sevara went through your hand, you know that. It came out into your fingers, and you wrote down. Your fingers, your hand had no idea what it's writing. It didn't go through the התלבשות of your fingers. It went through בדרך מעביר. מעביר means it passed through. When it goes through your brain, it's מתלבש. And that's the difference. Chumash, Bereishit, Shemot, Vayikra, Bamidbar, the Eibershter said, and Moshe wrote it down. It didn't mix in the mind. He he probably understood what he's talking about, I'm sure, not saying he didn't, but he didn't say it. He didn't say it or write it as writing his thing. Here, he wrote it, he understands something, and he wrote it. But what did he write, and what did he understand? Exactly what the Eibershter said. So, let's look at it. Is this called Moshe's or is it called Eibershter's? Whatever you'll say will be true. On one hand, it's the Eibershter's, because he said over exact Just like in Bereishit, he repeated word for word the Eibershter he repeated word for word. It's not his own words. But on the other hand, you could say since it went through him and he understood it, and he's saying it as if he's saying something he understands, but he's using the same words as the Eibershter, so you say, \"Oh, that's מפי עצמו אמרו.\" And it's on one hand called מפי עצמי. We find a similar thing. We find like this: When you hear something from somebody, you must repeat it in his name, right? אומר דבר בשם אומרו, you have to say something in his name, if it's somebody else. You know the joke: Once a misnaged, the way they talk, once he was saying a kushya in the Rambam. \"Nu, hob ich gezogt!\" That's so I said, pshat like this. Someone asked him, \"Why, why do you have to say האב איך געזאגט?\" Says, \"You have to say b'shem omro, so I have to say איך האב געזאגט.\" But so it says you have to say b'shem omro. Adrabah, and not only, the the Taz writes that if a person doesn't say a סברא b'shem omro, this person is over on geneivah. You're stealing! You're stealing somebody else's thing. On the other hand, we find a lot of places where it doesn't say b'shem omro. So the Rebbe makes this chiluk: When do you have to say b'shem omro? If you heard it from him and you're saying it over, fine, you have to say who said it. But if the sevara was נתעצם with you, this sevara became part of you and you now understand it, now it's like it's yours, even though it's not yours. So the Rebbe answers another she'eilah. It says teiku. What's the What's the ראשי תיבות תיקו? תשבי יתרץ קושיות ואיבעיות. Mashiach will come, Eliyahu Hanavi is going to answer all. What basis is Eliyahu Hanavi going to answer? He's a navi. How can a navi answer your she'eilot? תורה לא בשמים היא. אין הנביא רשאי לחדש דבר. A navi can't give you, can't tell you halachot as a navi. אלא מאי, he'll say it not as a navi, he'll say it as a big talmid chacham. So why בדוקא אליהו הנביא? So the Rebbe explains it's going to come to him בנבואה. But after he hears it בנבואה, he's going to think about it, and it's going to be so clear in his mind with his own sechel that he's able to say it, and it's not called תורה מן השמים, even though what he'll be saying will be exactly what he was told בנבואה. But it's called his. So here also, the Torah that Moshe Rabbeinu spoke as Mishneh Torah, we call it his, because he used his sechel and understood, and said it over. And it went through him בדרך התלבשות, like sevara goes into my mind and I say it. מה שאין כן what other four was בדרך It went through him, too, but בדרך מעביר, just like the hand writes things, writes סברות. Ah? No, he did, but that wasn't He didn't mix in an understanding. He said it over, it's as if he would בשעת מעשה and not think what it means, just give over words. Which when he spoke from Mishneh Torah, he said because he understood it. I'm sure he understood the rest also, but that's not how he gave it over to the Yidden. Now, why did he do this? Why couldn't he do this also give over? That's what the whole sichah is about! Because they needed in Torah should be a מצב, a level in between, that should be already not completely there and should be still Torah. That's ממשיך that you have נביאים וכתובים, that you have תורה שבעל פה. But that's the טייטש בדרך, the difference, so if you wanted the Rebbe I don't see uses the words here, but in other places it says the לשון whether it went through בדרך מעבר או בדרך התלבשות. So על דרך like it says, I just let's take another minute cuz have to finish, that some נשמות are נשמות דאצילות, some נשמות, נשמות דבריאה, how could that be? Every נשמה comes from אצילות, and every נשמה comes down here through השתלשלות. I mean, what? Some נשמות, every נשמה starts in אצילות, but it goes through all the עולמות בדרך מעבר. It doesn't stop. So it goes through and it remains what it is in the beginning. Some go and get to בריאה, and they stop in בריאה, and they get what בריאה is, get נתלבש. That's חילוק בין מעבר, בדרך מעבר, התלבשות. You have the express train, and you have the local. Express, they also goes through all the stations, but doesn't stop there, and the local stops in every station. עכ״פ, this is that the מעבר, משתלבש, and the same thing here is לגבי the ענין of Torah, of תורה שבעל פה and תורה שבכתב, or נביאים and חומש, and what the ענין of Mishneh Torah is.