So we're holding here page 42, the last paragraph of page 42, second column. So the last thing we learned that the Rebbe explained the difference between the first four chumashim and Chumash Devarim. First four chumashim we say came מפי הגבורה, from the Aibershter. The last one came מפי עצמו, Moshe from himself, but ברוח הקודש. What's the difference? So the Rebbe explained they were all from the Aibershter. There's no such thing as one word of Chumash not to say from the Aibershter. If someone says it, he is an apikorus. אלא מאי? The pshat is that the first four, it didn't go through בהתלבשות into Moshe's brain. Whatever Aibershter said, Moshe Rabbeinu wrote it down. Moshe said it and wrote it down. He happened to understand it probably also, but that's not the way it was. And the example I gave, I gave many examples yesterday, but one of the examples is when someone writes a sevara, it goes the sevara goes through his hand, but it's not נתלבש in his hand. The hand brings down the sevara. And then the last one, Moshe Rabbeinu heard it from the Aibershter, understood it, and gave over exactly what the Aibershter told him. Nothing different, it came from the Aibershter. But it was first נתלבש, it was put into his mind and he understood it, and from the way he understood it, he wrote it down. But they were still the same words as the Aibershter said, and that's why it's called מפי עצמו. But what the Rebbe said the reason this was needed because this was like in between this and Tanach and תורה שבעל פה, as we'll see, and that's why the Zohar calls חומש דברים תורה שבעל פה. But let's learn here the brackets. ויתבאר על פי זה, יתבאר על פי זה דברי הראב״ן. The Raavan says שפירש הא דאמרו רז״ל, interesting, Raavan learns like this, the chachamim tell us דאפילו מאן דלא דריש סמוכין בעלמא, במשנה תורה דריש. This needs just explanation. We know that one of the ways to דרש פסוקים in the Torah, to come up with halachot, is to דרש סמוכים. What does סמוכים mean? Closeness. When you have a pasuk, one pasuk, and then there's another pasuk next to it that says a different din, we darash that one, since they're two written together, we learn out one din to the other, and it's נוגע פשוט להלכה. And that's a machloket in Gemara. Not everybody holds דורשין סמוכין, not everybody holds that we could darash the connection between pesukim. So the Raavan says that even the one, or the Gemara says that even the one that does not hold סמוכין, does not דרש סמוכין, במשנה תורה דריש. In Chumash Devarim, everyone darash'es. And the Raavan gives a reason why. הטעם, משום דכל התורה מפי הגבורה נאמרו, the whole Torah was said by the אייבערשטער, ואין מוקדם ומאוחר, so there's no order. So how could you darash that since this pasuk is written next to this pasuk, it teaches us a din? There's no order! Maybe this pasuk really was really said over there, and it was written here. So you cannot rely on the order of the Chumash in order to make derashot. That's what this מאן דאמר holds. אבל משה שסידר משנה תורה פרשה אחר פרשה, but Mishneh Torah was said by Moshe, so he decided in a proper order, לא סידר אלא לדורש. He put it in a way that there should be a proper order, and therefore there you could darash. Yeah, yeah, the Aibershter told him everything, true. Let me just explain this in a second. Let's first understand this whole concept of אין מוקדם ומאוחר בתורה. There's no earlier or later in the Torah, there's no chronological order in the Torah. We find that clearly. The Torah sometimes writes something that happened later, writes it before. למשל, the beginning of Chumash Bamidbar talks about when? Which day starts off Chumash Bamidbar with the counting of the Yidden? Talks about Rosh Chodesh, which one? Rosh Chodesh Iyar. And later on in Parashat Beha'alotecha it talks about what happened Rosh Chodesh Nisan, a month before. Talks about the קרבן פסח. So, something that's written first, actually came later. Why did the Torah do that? Because the Torah, the Eibershter had other reasons in mind what order to put the Torah. But the order that the Eibershter had in mind is so beyond us that we can't make any derashot. A derush means that we use our sechel. The Eibershter wanted that the chachamim should use their sechel and figure out the connection between one and the other. The connection that was made in the whole in all the chumashim in the seder of the pesukim is made by the Eibershter. And there is no logical reason that we could figure out. So we can't apply the logic to tell us that this teaches us a din. מה שאין כן חומש דברים which, as the Rebbe will explain, Moshe Rabbeinu on his own decided. Moshe Rabbeinu's sechel is something that we could grasp. That's something that has an art, a place in sechel. So mimela here we could darshan. Let's learn it inside further. ויש לומר דכוונתו, the pshat in the Rivan is like this, שבד' ספרים הראשונים, the first four ספרים הקדוש ברוך הוא שם דברים בפיו של משה, the Eibershter put something into Moshe's mouth, מבלי שהתערבות התערבות דעתו והשגתו של משה, without Moshe's understanding getting involved. Like we said before, whatever the Eibershter put in, that's how it came out. And Moshe's sechel was not involved. אין הכרח, there's no we don't have to say, דאיכא טעם בשכלו דמשה בסמיכת הדברים. So there was no reason in Moshe Rabbeinu's brain why one thing is next to each other, because it's something that didn't go through his brain. It's straight from the Eibershter. ולכן לא דרשי סמוכים, therefore, we cannot darshan the connection between the two because there's no connection that's logical for us to understand because it wasn't even logical for Moshe. מה שאין כן במשנה תורה, but by חומש דברים שהדברים וסדרן השיג משה בדעתו, in חומש דברים משה רבינו understood everything, because we said it went through his brain, and the seder of the way it's written Moshe understood, ומעצמו היה אומר את דברי השם אשר השיג, and he himself, from his own understanding, said the things that Hashem said to him. But he gave it over in the form of his understanding. אם כן, בהכרח שסדר הדברים מובן ומושכל, so there must be a reason that we could understand in why the seder was written this way. ואיכא למידרש סמוכין, that's why we could darshan the connection. לית סדר אלא דרוש, he made it in a way that we should darshan it. What? Is it easier then? I don't know if it's easier, it's easier for us to understand, I mean. In other words, we could see, with our sechel, the depths of what's written in חומש דברים, and the depths in the seder of the way the order of the way the things are written. So mimela we could darshan it. But the first four, because it was not it didn't go through Moshe Rabbeinu's brain, and mimela, it's not for us to darshan with our sechel, because it's not something that went through sechel. But the bottom line is that the Rabbi explained as this is the difference between four chumashim and חומש דברים. Now, the question is why did the Eibershter make it so? Why did the Eibershter make that there should be one chumash which is still the words of Hashem like the first four, and at the same time it's not really? There's מפי עצמו. ועל פי הנ\"ל בסעיף ד' יש לומר, based on what we said before, the Rabbi said we could explain, שהטעם שהוצרך להיות ענין כזה, that the reason there had to be something like this בתורת משה, in Moshe's תורה, שהתגלות הדברים תהיה באופן שבתחילה נתלבשה בדעתו והשגתו של משה רבינו, that the way the words were given out it should come into Moshe Rabbeinu's brain, and Moshe should understand it and that's the way he should give it out, that the reason for that was כי זהו היסוד לגדר תורה שבעל פה. That's the foundation for תורה שבעל פה. See, you see, the Rabbi started that the Zohar says that he calls חומש דברים like תורה שבעל פה. Why is it the foundation of תורה שבעל פה? Now, we'll see. In order for a for the possibility of תורה שבעל פה, this had to happen in תורה שבכתב. Because let's understand, what is תורה שבעל פה? So the Rabbi continues,

והנה, בנוגע לתורה שבעל פה, מצינו דבר והיפוכו. Concerning Torah shebe'al peh, we find two opposites. מחד גיסא, on one hand, התגלותו, the revelation of תורה שבעל פה, מלבד הענינים שהם הלכה למשה מסיני ובקבלה, besides the things that we know the Eibershter said, this and this is it, he gave over halacha leMoshe miSinai, and that came down from generation to generation. But besides that, who made Torah shebe'al peh? The התגלות, who was מגלה תורה שבעל פה? הוא על ידי בני ישראל ישראל, יידן, שהם המגלים עניני תורה שבעל פה, the Yidden to reveal תורה שבעל פה על ידי לימודם, through learning. How did the chachamim come to a decision that you have ל״ט melachot? Doesn't say in the Torah you have 39 melachot on Shabbos. Moshe Rabbeinu, halacha leMoshe miSinai didn't tell him that you have 39 melachot on Shabbos, it's not a halacha leMoshe miSinai. One thing is a halacha leMoshe miSinai, and that is ד' אמות, no, besides, you know, in Shabbos, ד' אמות ברשות הרבים is a halacha leMoshe miSinai, that's, but that wasn't, so how did the chachamim get to it? They got the kelalim, they got, the Eibershter gave over through Moshe Rabbeinu the kelalim, the rules how to learn Torah, and the chachamim sat down, and they used the rules, figured out with the rules that were given with their own brain what the Torah meant. They used the rules. See, we have to stress that constantly, because otherwise you'll say the chachamim figured out with their own sechel what the Eibershter meant. That's, that's a, that's a disaster, because the Conservatives say the same thing: \"We have rabbis, and we sit down, and we figured out the peshat, the Eibershter meant something else. If Rav Shimon could think this way, we also are rabbis, we also could figure out.\" The difference is, we're saying they didn't figure it out, there were rules that the Eibershter gave how to figure out things from the Torah. And the Eibershter said: \"Use these rules, and nothing but these rules, and take your own brain, and your brain should figure it out.\" That's what we explained once, that's how you have opposite opinions, because each one used the rules and came out, his sechel reached one opinion, his sechel another opinion, and they're both from the Eibershter because they're both based on the rules. Ah? That's the problem, we don't know. The חכמים in the, in the Tannaim knew, the Amoraim knew. That's why they could דרשן פסוקים. We can't דרשן a פסוק, all we could do is learn the Gemara, and figure out what the Gemara meant. But the חכמים, they figured out what the פסוק meant. They figured out with their seichel that there's 39 melachot. Why? There were rules exactly how to דרשן the פסוקים, and they, through the rules, they figured out that we have to compare Shabbos to the Mishkan. And in the Mishkan you have to figure rules what is considered a melachah, what is not, what... from that everything, using together the סברות, they came to a decision that, and this is, and this is from the Torah, but it came from them. So, I don't want to go through the same thing I went last time, so who made up Torah Shebaal Peh? Came from the Aibershter to Moshe? From the Aibershter or from the Yidden? So if you're going to say it's from the Yidden, oh, so the Torah came from the Yidden? We thought the Torah came from the Aibershter. And now l'maaseh the Torah came from the Yidden, Yidden made it up? So the Conservative is right that Yidden made it up? No, say, \"No, no, it came from the Aibershter.\" Came from the Aibershter? But we just said it came from the Yidden! They're both true. It came because the Yidden figured it out, but it came, they figured out what the Aibershter wanted because they used the אייבערשטער'ס כללים. But they, so that's why we use the lashon the גילוי of it, it wasn't made up by, by Yidden, by חכמים, the גילוי of Torah Shebaal Peh came from the חכמים, came from the Yidden, which are Yidden, Chachamim are part of the Yidden.

Now, I used a very elementary, simple, simple, simple mashal to this that I used last time. If a person teaches his student, and he gives him like the rule and he tells, you know, 1 and 1 equals 2, you see, because you double it. 2 and 2 equals 4, because you double it. And he goes and teaches him, you know, 3 and 3 equals 6, 4 and 4 equals 8. That's as far as he goes and he gives him the understanding. And then the student goes later on and he says: \"Oh, so 8 and 8 must equal 16.\" So let me ask you a shailah: Who said that 8 and 8 equals 16? The teacher or the, the teacher, he took it from his teacher or he made it up on his own? The teacher never told him 8 and 8 equals 16. Oh, it's both true. It's not his own, it's all case, take taken from the klalim, and in the klal, if you know the klal, then it's automatically there. But you can't say the teacher told it to him. It's there in the teacher's words, but it wasn't נתגלה. Who actually verbalized and said 8 and 8 equals 16? Not the teacher. Same thing here, who came out with the bottom line to say what מלאכת שבת is, or how you put on tefillin? The Yidden, not the Eibershter. But that's the Eibershter's Torah. So Torah Shebaal Peh, that's what the Rebbe says, Torah Shebaal Peh is something that came through the Yidden, through the Yidden's learning, through the Chachamim's learning. ובזה מוכרחת דעתו והשגתו של לומד התורה. So you need to, to use his brains. A chacham that decides, that the Chachamim that decided ל״ט מלאכות of שבת, they use their brains! They, pashut, learned and understood it very deep and had all kinds of things and based on the klalim, but they took it all and their decision of their brain, you can't say it's, epes, went through their flew through בדרך מעבר, no, they had to use their seichel. Using their seichel, that's how we got Torah Shebaal Peh. So, as on one hand, it comes from them, aval leidach, on the other hand, כל תוכן לימוד התורה הוא לגלות דבר ה'. When the Chachamim learned the Torah to figure out, they're not trying to say, \"What can we be mechadesh? What new things can we come up with?\" That's not what they did. What did they do? What they did was, \"We want to figure out what does the Eibershter mean in the Torah?\" What they're doing is only being megaleh the Torah of the Eibershter. They're not making up their own. כלומר, ההלכה תלויה this halachah that they came up with a decision depends לא בהבנת האדם, doesn't depend what the person understands because he understood it, אלא שזהו רצונו יתברך. That's the Eibershter's רצון. They came to a decision understanding what the Eibershter wants. So why do we do a mitzvah? Because the chachamim said that you have to put on tefillin in four boxes and whatever? No, not because the chachamim said, because the Eibershter said. Where did the Eibershter say it? The Eibershter said exactly it has to be square square is Halacha l'Moshe miSinai, but the Eibershter say all these peratim? Yeah, the Eibershter said, He didn't. But the chachamim all they did was they used their sechel to figure out what the Eibershter wants. כי מהותה של תורה היא חכמתו יתברך. What the mahut, what is Torah? The Eibershter's chochmah. אלא שהקדוש ברוך הוא מסר עשו לבני ישראל שהם יגלו עשו על ידי הבנתם. The Eibershter gave it over to the Yidden that the Yidden should reveal it through their understanding. So it's the Eibershter's Torah that goes through their understanding. And this is something so a special thing. Normally we know the Eibershter's Torah is what the Eibershter gave us. Let the Eibershter give us Torah. It's a new thing here that it's the Eibershter's Torah, but He didn't give it directly. He made it come through the chachamim, through the sechel of people. So that's what it is, okay. But didn't we say before that all major aspects of Torah have to go through Moshe Rabbeinu? Didn't have Didn't this also have to go through Moshe Rabbeinu? This concept that there is such an inyan in Torah which is the Eibershter's Torah, full-fledged the Eibershter's Torah, but nevertheless it goes through the understanding of people? That's what the the תורה שבעל פה is, but where do we find this as a foundation to this in Moshe Rabbeinu? What's the answer? What? Chumash Devarim. וכיוון שכל הגדרים שבתורה צריך להיות להם יסוד בתורת משה, since all the gederim, everything in Torah has to be founded, has to have a foundation in Moshe's Torah, לכן ענין זה, therefore this concept שיחול שם תורה, תורת ה׳ על דבר חכמה שנתגלה על ידי דעתו והשגתו של אדם נברא. So therefore this idea that you could have the Eibershter's Torah full-fledged, but it comes as a gilui through the sechel of people, בתורת Moshe, where is the foundation to this in Moshe Rabbeinu, in the Torah of Moshe? הוא Mishneh Torah. That's Devarim, that's Mishneh Torah. שגם שם ישנם שני קצוות אלו. In Mishneh Torah already, which is Torah of חומש, we already find these two concepts. שיש דבר ה׳, on one hand is the Eibershter's words, but שנתלבשו בדעתו והשגתו של משה, but it's the Eibershter's words that came through the understanding of Moshe. על ידי זה שישנה גדר זה בתורת משה, and now that we find this in משה רבינו'ס תורה, נמשך כן גם בכללות התורה שבעל פה. Mimela now it's already possible to be in the whole of תורה שבעל פה. So this answers the שאלה. The שאלה was, why did the Eibershter make it so that you should have one part of Torah which is the אייבערשטער'ס תורה מפי הגבורה and at the same time מפי משה? Because that gave a makom a makor and a makom for תורה שבעל פה, which is exact same thing. So be'emet this is a very this שיחה is a very fundamental שיחה in understanding. Understanding, first of all, what תורה שבעל פה is, because without this שיחה it's very What is תורה שבעל פה? תורה שבעל פה came from the חכמים, so is it the Eibershter's Torah, is it not the Eibershter's Torah? The חכמים had the right to say? So here it's a clear biur. There's the Eibershter, but gilui through the חכמים, and that's the pshat in חומש דברים. And that itself is, cause you ask people didn't learn Chassidus or didn't learn this שיחה will answer, \"What does it mean משה מפי עצמו אמרם, made it himself with ruach hakodesh?\" So it's himself, not himself, it's it's not clear. If people are not clear, if you don't understand these ענינים clearly, you know what you could border with being? An apikorus, cause you don't really believe in that. If someone doesn't really understand pshat in this inyan that Moshe said it on his own, which means he really thinks maybe Moshe said it on his own, the Rambam says clearly a guy like this is an apikorus. So if you don't learn this sicha properly, you don't know it properly, you might be an apikorus. Imagine. What did we do till this sicha was printed? Chas v'shalom. What I'm saying, but it's a very important to know. Also very important to know how the inyan of Torah is transferred into the other languages, which some people טאקע טענה, \"No, it's in English, it's not really Torah.\" That's not so. This this explains it.

וזהו גם הטעם, the Rebbe says, this is also the reason שביחד עם אמירת משנה תורה, that at the same time when Moshe Rabbeinu said משנה תורה, what he did at the same time, בשבעים לשון פירשה להם. He translated the whole Torah into seventy languages. And the Rebbe said there must be a connection between what משנה תורה, ספר דברים stands for, between that and the translation of Torah into seventy languages. Now we understand it, because they're both the same thing. כשם שעל ידי אמירת משנה תורה, just like when Moshe said משנה תורה, פעל משה, משה caused, שהשגת התורה של בן אדם, that when a person understands the Torah with his brain, and here the Rebbe adds the words which I kept on repeating the whole time which he didn't say till yet, הלומד לפי כללי התורה, you learn according to the כללים, נעשית חלק מתורת השם, becomes a part of תורת השם, וקודם שלומדים, so therefore if before you learn that piece, חייב לברך ברכת התורה, you have to make a ברכה, ברכת אשר נתן לנו את תורתו. So, when Moshe Rabbeinu with his saying משנה תורה פעל that this should be Torah. Right? That's what we said. Imagine if a person, תלמיד ותיק, sits down and learns a פסוק חומש and has a good pshat, it happens they have a good pshat. Sometimes you say pshatim which are בבא מעשיות, as we call it boich sevaros, but what happens a guy says a real good peshat? Nowadays, not not a hundred years ago, nowadays. If it's a good peshat, it is part of Torah. How could it be? This guy made it up! He just decided on such a peshat. But he followed the כללים that we know of how to learn Chumash, and he came with a good peshat, it is Torah. How did that happen? Because Moshe taught Mishneh Torah, said משנה תורה מפי עצמו. He took the Eibershter's words, went through him, so the same thing could be to any חכם, not just to the Chazal, and even the גדולי ישראל from later on. And גדולי ישראל, what's Torah? So the Rebbe always brings the Rambam הלכות ממרים which we're just learning, we just learned. Rambam הלכות ממרים says anything that was said by חכמים and accepted by כלל ישראל is Torah. Is Torah. So, if it's a real חכם and he says the right thing, it's Torah. How did it become Torah all of a sudden? Because the Eibershter's words went through his brain, but it still remains the Eibershter's words, like it was by Mishneh Torah. So, the same way, כך הוא בענין הלשון, the same thing is with the language שלומדים התורה, the language as you learn תורה, שבשבעים לשון פירשה להם, why did he teach them the Torah in seventy languages? כדי שיחול גדר של תורה גם על לשון, that even that the גדר of Torah should also come on a language שאינה לשון שהקדוש ברוך הוא מדבר בה, which is not a language that the Eibershter speaks, not לשון קודש, אלא לשון עם ועם, language of other nations, לשונות בני אדם, languages of people, כמבואר בארוכה, as the Rebbe explained at length. So, here we see the connection between these two. That's how the Rebbe started one of the sections here, that Rashi says that when it says he taught them בראש חודש שבט, באר היטב, he taught them seventy the Torah in seventy languages. פשוט פשט in פסוק is he taught them Mishneh Torah. So, they're two separate פשטים, but usually the Rebbe learns always that whenever you have two פשטים in the same word or in the same ענין, they must have a connection. What's the ראיה the Rebbe brings? No, the ראיה from from the word שעטנז. שעטנז is made up of three words: שוע, טווי, ונוז. It means woven and spinned or whatever, and the דין is that you're only חייב שעטנז if they're all three together. Why? Because if there are three words, three meanings in the same word, it means they're connected. So, you have to have them together. Same thing here: we see the connection between the שבעים לשון and Mishneh Torah.