Hageulah, as we do every week, we're holding page 47, the bottom of the page, and we're going to learn the piece that's quoted here, and then I will try to explain the different details of this piece. We're holding the last piece at the bottom of the page. It says here: משה רבינו ראה את ספרו של אדם הראשון. Moshe Rabbeinu saw the sefer, the book, of Adam HaRishon. Adam HaRishon was the first human that Hashem created. And it says that Adam HaRishon had a sefer that had the whole future in it. So Moshe Rabbeinu saw that ספר, וראה דור דור וחכמיו, and he saw every generation and the chachamim, the scholars of the generation, ודור דור ופרנסיו, he saw all generations and their leaders, as the Gemara says in Sanhedrin. וראה, so Moshe Rabbeinu saw, שבעקבתא דמשיחא, that close to Mashiach, the heels of משיח, יהיה דור כזה, there will be such a generation, שהשגת אלקות של אנשי הדור אינה נחשבת להשגה כלל, that the understanding of Godliness that the people of that generation, which is right before Mashiach, their understanding in Godliness will not be considered understanding at all. It'll be very, very elementary. It'll be a very low level of understanding in Godliness. וכן עבודת השם שלהם, and also their service of השם במוח ולב, with their brain, with their intellect and their heart, אינה נחשבת לעבודה כלל, will not be considered really service of Hashem. Their service of Hashem with their heart is not In other words, compared to the previous generations, it's really nothing. אלא, but, יקיימו תורה ומצוות בפועל ממש בתוך מסירות נפש. They're going to do the Torah, learn Torah and do mitzvot, the in a realistic way, with mesirut nefesh. It'll be very hard for them because they're going to have a lot of hardships, and they nevertheless will do Torah umitzvot, even though their great understanding will not be there. כן ראה, he also saw, את גודל היקרת רוח והשמחה שנעשה מזה למעלה, the great pleasure that happens above, means by Hashem, from that. The pleasure Hashem has when a Yid does a mitzvah with mesirut nefesh. That means as much as Hashem loves when a Yid does a mitzvah because he understands the great kavanot, intentions of the mitzvah, he understands greatness about of Hashem, and he does it because of that, Hashem is very happy. But Hashem is even happier when a person does a mitzvah because Hashem said so, without this great understanding, and he does it with mesirut nefesh. That means he gives up his him himself, he gives himself up for the mitzvah. כתוצאה מראיה זו, as a result of this that he saw, נעשה משה עניו ביותר. Moshe became very, very humble. ככתוב, as it says, והאיש משה עניו מאד, משה was very, very humble, מכל האדם אשר על פני האדמה, from all human beings on Earth. So the simple pshat of this pasuk is that Moshe was the most humble person of all people in his time. But what we're saying here is not only was he humble from the for the people in his generation, but he was humble for the people of all future generations, because he saw all future generations. And more than that, he says, the most he was humble for were the people of this generation. He saw all generations till finally he saw this last generation before Mashiach. And he saw that they're going to do Torah u'mitzvot with mesirut nefesh. And that, and he saw what that has what kind of effect that has above. That's what caused Moshe Rabbeinu to feel very, very humble, because of what this generation before Mashiach is going to do. What are they going to do? Torah u'mitzvot with mesirut nefesh. Now,

what does mesirut nefesh mean? Simple pshat of mesirut nefesh means to give up your life. And that's actually what's happening, you know, through Holocaust and in the Russia and in the Arab countries, Yidden did Torah u'mitzvot with mesirut nefesh. But some might think, well, Baruch Hashem, that's over, now Yidden in most countries are free to learn Torah, do mitzvot, what kind of mesirut nefesh do we have now? We still have mesirut nefesh. The word mesirut nefesh means to give up your nefesh, to give up your soul. Now, nefesh has another meaning. It doesn't only mean soul. The word nefesh also means will. I explained it once before. In Hebrew, the word ratzon, which means the willpower, is also sometimes referred to as nefesh. And there are certain pesukim: היש את נפשכם, or by Avraham Avinu, when he asked them to buy the piece of land, Me'arat Hamachpelah, for the burial place of Sarah, he said there the words if יש את נפשכם means if you would want, so he used the word nefesh. So mesirut nefesh means really giving up your will. And that we still have now, more than before. As much as always Yidden had a יצר הרע, השם gave every Yid a yetzer hara, all generations, but the yetzer hara was never as strong as it's now. And maybe because, as he said, because they had greater understanding in Hashem, their heart and their mind was closer to Hashem, so therefore, the yetzer hara was not so strong. But now that he said that our understanding is very low, very low level, very elementary, our understanding in Hashem, our avodah of the heart and the mind is very low, and therefore the gashmiyut is stronger by us. So our willpower of wanting gashmiyut rather than Torah u'mitzvot is much stronger. And nevertheless, we have mesirut nefesh. We give up our nefesh, which means we give up our ratzon, we give up our will, which our body wants, and we do Torah u'mitzvot. So we have a greater mesirut nefesh than the generations before. And when Moshe Rabbeinu looked to the future and he saw this generation, he saw that these people are pretty low in level, and nevertheless they're going to do Torah u'mitzvot with mesirut nefesh, Moshe Rabbeinu felt very, very humble.

When we say he felt humble, what does that mean? Let's just explain that. Now, we say he was humble for every person, every single person. That means he felt himself lower than every single person. Let's understand what that means. Moshe Rabbeinu did not know who he was? He did not know he was the one that received the Torah? He did not know he was the one that was chosen by Hashem to take the Yidden out of Mitzrayim? So what does that mean that he felt himself humble for all people? So it says in sefarim, especially in Chassidut, that being humble does not mean that you feel lower than somebody else, which is something that's not true. I explained it more than once that to be humble is not to be a liar. It's not to tell somebody, \"Well, I learned something,\" say, \"I didn't learn.\" That's a lie. Or if I know I have this feeling to Hashem, or I am at a certain level, and I deny it, that's not being humble, that's not being truthful. Every person has to know his ma'alot, his qualities. It says in Hayom Yom actually that just like a person has to know his chesronot, his faults, and that's very important, everyone should know his faults. People don't tend to do that, but we have to try to find out our faults in order to fix it. So too, every person must know his qualities. And the reason is very simple, if a person doesn't know it, then he doesn't know what to expect of himself. If a person doesn't realize that he has a very good head, then he won't expect to learn much. But if he knows, \"Yes, I have a very good head, so I'm expected to learn much more,\" so a person will live up to his expectations. So you have to know. So that's not called being humble by telling somebody, \"No, if I have a good head, I'll say, well, I don't have a good head. I learned a lot of Gemara, I'll say I didn't.\" Humble means that you feel that you don't deserve the credit. Moshe Rabbeinu felt that the fact that he was so great, and he knew he was not just great, the greatest Jew that ever lived, but he didn't take credit for himself. He felt that had somebody else, anybody, would have had the same parents, and the same upbringing, and the same neshamah, would have been in his shoes, would have been greater. That's what it means. He felt lower for every single Jew, thinking that if that person would have everything that I had, then definitely would be greater. But as he said here before, who did he feel more humble, he felt for the Yidden of the generation before Mashiach, because they learn Torah and do mitzvot with mesirut nefesh. It's harder for them, they don't have the proper understanding, and they still do it. Now, when he said before that Moshe Rabbeinu saw all generations, and he saw that the generation before Mashiach, they're not going to have their understanding in godliness is not really going to be the way he uses the term here, is not going to be considered understanding at all. Their service of Hashem with their mind and heart is not going to be considered service at all. And nevertheless, they're going to do Torah u'mitzvot with mesirut nefesh, and that's why Moshe was nitpa'el, Moshe felt humble.

What does that mean it's not considered understanding at all? We have to explain it, we shouldn't be misled, or it says our service of Hashem is not considered the service of the heart and the mind, not considered service at all. What it means is, if we compare it to other generations, we don't consider it as an understanding. But looking at it from the perspective of this generation itself, it is an understanding. It's not a false understanding. What I mean to say is that there is the concept of emet, truth, but there are a lot of levels. That means certain things in itself are true, but if you compare it to something else, the theory of relativity, relative to something else, it is not considered anything. And that's what he means here. Looking at ourselves, our understanding is a true understanding, an emet understanding in the greatness of Hashem, in our level. Our feeling of the heart, the feeling we have to Hashem, to Yiddishkeit, to Torah, to mitzvot, is a good feeling, we shouldn't think of it as nothing. But when we compare it to the levels of the yidn before, Then we look at it as if it's nothing, but in itself it is something. And everyone is judged according to his level. We learn, it says in Kriat Shema: \"ואהבת את ה' אלקיך בכל לבבך ובכל נפשך ובכל מאדך.\" You should love Hashem with all your heart, with all your soul, and with all your might. Now the word מאדך really means many. מאד means very. טוב מאד means very much. גדול מאד, very big. So it means very, it means more than your limit. So the pasuk really means that you should love Hashem beyond your limitations. We should do more than we think we're capable of doing, we should go a little bit further, to use the words that the Rebbe used to use a lot of times, l'chatchilah ariber. L'chatchilah, go beyond, go more than expect. It's quote from the Rebbe Maharash. The Rebbe Maharash said: \"די וועלט זאגט אז מע קען נישט ארונטער גייט מען אריבער, און איך זאג לכתחילה אריבער.\" The world says if you can't go under, you go over. And I say go l'chatchilah over. Why why try the other way? So the Rebbe always used to use that phrase, l'chatchilah ariber means go over, go beyond. Don't, you know, go with your limitations, and that was the Rebbe's whole style. I mean, he did everything, you know, in a very, you know, way of beyond limitations, always ask for more than you could expect, whether it was giving tzedakah or doing mitzvot. Anyway, so the pasuk says you have to serve השם בכל מאדך. So it says the word בכל מאדך, your מאד, your infinity, your bli gevul. And sometimes what's considered beyond the limits by me is not considered beyond the limits by somebody else. Just like when it comes to money, for instance, you could have a person that could only afford to give a dollar tzedakah, no more, and he gives a dollar and a quarter, to him, it's mamash beyond his limits. And you have another person who is able to give $5, and he gives $2, much more than this person who gave a dollar and a quarter, he didn't go beyond the limits, and he might ask, \"What do you mean? To him you gave him the greatest credit saying, look, he went bli gevul, I gave more than him!\" Well, it depends how much you're able to do. So if you compare the two, this one is bli gevul, this one is not. But if you look at the one that himself, the one that gave less, it's bli gevul, even though even though it's it's less. So the idea of bli gevul is come is we always look is relative. And the same thing with the avodah of the moach. When you say a person serves Hashem with his intellect, serves Hashem with his heart, and he said it's not called a service. It is! The way we serve Hashem, the feeling we have to Hashem is great, and in itself it is avodah, but when we compare it to somebody else, meaning here to the earlier generations, then this is considered like nothing. Our understanding is nothing, our feeling is nothing, because what we feel the simplest Jews probably used to feel that, and someone with a little higher level felt even more, because the people, as we'll learn later on also, the people were greater tzadikim and their level was higher. It says usually there is ירידת הדורות. Generations go, they degrade, they go lower and lower. The Gemara says, \"אם ראשונים כמלאכים אנו כבני אדם\" - if the original generations, the earlier generations were considered like people, like like angels, we are like people, means a lower level. \"אם ראשונים כבני אדם אנו כחמורים\" - if the earlier ones are like people, we are like donkeys. And I brought that once: \"ולא כחמורו של רבי פינחס בן יאיר\" - and not like that donkey, that special donkey of

Rabbi Pinchas ben Yair. There is another peshat in this saying of the Chazal, of the of the Gemara, there's another peshat, just interesting to note, when it says \"אם ראשונים כמלאכים\" it's not referring to the fact, it's referring to our outlook. If we look on the earlier tzadikim as malachim, \"אנו כבני אדם\", then we're people. Well, at least we're people. But \"אם ראשונים כבני אדם\", if we look at them as people, then we're donkeys, because we're looking the wrong way because we have to realize that they are not just people, they were mamash like angels. But anyway, the simple peshat is that the generation goes lower and low, go lower and lower, and therefore what was gen- the feeling they used to have the generations before, עקבתא דמשיחא משה רבינו saw is not considered like anything. And nevertheless, Moshe Rabbeinu felt humble before the people in this generation because on one hand we're much lower, but there is something that this generation has more than all other previous generations, and that's the concept of mesirut nefesh. The fact that you do Torah u'mitzvot with mesirut nefesh, giving up your life like many people did, and even in our case, baruch Hashem, we don't have to do that, but giving up our will. And especially in the countries where you have everything that you need, so the willpo- the will that the person has is definitely for gashmiyut, and we go against it, and we nevertheless do mitzvot which takes away from our gashmiyut, that's the mesirut nefesh which those people didn't have to go through. And we could imagine, imagine people in the shtetl in Russia, they had to go through the mesirut nefesh of doing a mitzvah, overlooking the gashmiyut? They had no gashmiyut! They didn't care about gashmiyut, so that wasn't a mesirut nefesh for them! But now, it is a mesirut nefesh. And nevertheless we do it, so Moshe Rabbeinu felt humble. And where did Moshe Rabbeinu see all

this? So it says he saw the sefer of Adam Harishon. And there in that sefer he saw every generation, till he saw the generation of עקבתא דמשיחא, of the generation before Mashiach. Why did Moshe Rabbeinu get a chance to look at this book? Why did Hashem make Moshe Rabbeinu look at this book? It says also that before Moshe Rabbeinu passed away, Hashem took him up to the mountain, and told him to look at Eretz Yisrael. And it says that he saw all of ארץ ישראל. Hashem made him see, from one area, all of ארץ ישראל. He told him, even though you are not going to go to ארץ ישראל, but at least you should have a look at it. So he saw all of ארץ ישראל. And it says more: not only did he see ארץ ישראל as it was then, he saw everything that was going to happen throughout all the generations there. And it says he saw, the pasuk says Hashem made him see everything עד הים האחרון, till the last sea. Now the simple peshat is it means all the way to the Mediterranean, he saw everything. But Rashi brings that Chazal say that the word yam can be read a little bit different, not yam, but yom. Today, עד היום האחרון, till the last day. So everything, the good times, and the bad times, right, right, everything. And he saw everything עד היום האחרון till the last day. Now why did Hashem show Moshe Rabbeinu everything till the last, the whole future? Or like we say here, he showed him the book where he saw every generation and all the the different chachamim, and the different people, and the way they're going to

live. Just this reminds me this is a vort that has nothing to do with the idea I'm trying to bring out, but it's a vort. There was one of the, I think it was the Radatz, he was a rav in Chernigov, who was a choshuver rav and he was big talmid chacham and big gaon, he was a chasid of the Rebbi Maharash, Rebbi Rashab, he was a great chasid. In the city of Chernigov in front of his house there was always a puddle. Mud, dirt, always. You know there wasn't wasn't the street was not paved, so it was, you know, it was but always. So once he was farbrenging, he was talking to the chasidim and farbrenging, and he said, You want to know why there's always a puddle there? I'll tell you why, he said. Because, he says, Moshe Rabbeinu looked at that book, and saw the future, and he saw all the times with all the chachamim, and he happened to see the city of Chernigov. And he happened to see me as the rav. So Moshe Rabbeinu said, What? He's the rav? Foi! He spit. And that's where the puddle became! So always as there was always water there! This is just a joke, that's what he said, but he, who what am I, who am I anyway, you know? Well that's the real sign of a real real humble person. And he really meant it, he was not trying to put up a show. He said, Who am I? I'm nothing. A real rav is supposed to be that way. This reminds me of someone else, nothing to do

with this. The rav of Kfar Chabad used to be the old rav, Reb Shneur Gurelick. He was the first one that got semichah in Lubavitch when the Rebbi Rashab opened the yeshivah. I mean he was a very chashuver Rav, I mean he was already old, he was he came to the Rebbe he must have been by then already 80 years old. And he was known in Eretz Yisrael from the biggest rabbanim. So he went to yechidus to the Rebbe, he tells the Rebbe, I want to resign from my position as Rav. The Rebbe says, Why? Says, I think Kfar Chabad deserves a better Rav. Kfar Chabad is such a chashuve place, it deserves a better Rav, a sheneren Rav, means a nicer Rav, a better Rav. So the Rebbe looks and says, Well you're right, so become shener. Become better. Why did he say it? Because he really meant it, you see. Anyway, getting back here. So the Eibershter showed Moshe Rabbeinu all the future generations. Why did he do it? Just for Moshe Rabbeinu to see the future, just for his benefit, that he should feel good? It's more than that. We know that everything that happens in Klal Yisrael has to go through the channel of Moshe Rabbeinu. משה קיבל תורה מסיני. Moshe Rabbeinu received the Torah from Har Sinai. Why do we mention Moshe? Why don't we say that Hashem gave the Torah? Why mention Moshe? It says, כל מה שתלמיד ותיק עתיד לחדש ניתן למשה מסיני. Whatever any proper student, any thought in Torah that he will come up with, any new thought, if it's a real good one, a correct one, you should know was already given to משה רבינו מסיני. Why mention the word Moshe here? Why don't we say it was already given by Hashem? Because Moshe Rabbeinu was the chosen human being by Hashem, and everything, starting from the Torah, has to go through the channel

of Moshe. So therefore we mention that any word of Torah that that's correct, went through the channel of Moshe. And this includes, imagine, even the Torah of Mashiach. It says when Mashiach will come, Mashiach will teach such new thoughts of Torah that we never dreamt. It says that the Torah that we learn now is כהבל לגבי תורתו של משיח, is like narishkayten, like stupidity. Imagine, the Torah we're talking about compared to the Torah of Mashiach, that's how deep it's going to be. But even that already was given to Moshe Rabbeinu, had to go through Moshe. We know the statement that Matan Torah will not be again. So everything is included in Matan Torah that Hashem gave then, so even the Torah of Mashiach are included. Why? Because everything has to go through Moshe. That's why Hashem wanted Moshe Rabbeinu to see the future, to see every generation. He wanted him to see the whole land of Eretz Yisrael, to see the Yidden settled, to see the Yidden, to see the churban. Even that has to go through Moshe. Everything has to go through Moshe Rabbeinu, good times, bad times, because he is the source of everything. That's why we find that when Yitro, just two parashiyot from now, Yitro, when Yitro saw Moshe Rabbeinu teaching the Yidden and judging them, he said to Moshe, \"You're going to get tired. You can't do this all day with all the Yidden.\" So he said to Moshe, \"You know what? Why don't you set up שרי אלפים, שרי מאות? Why don't you appoint different people to take different positions, and they should answer the questions? If you'll have a very hard question, then they'll come to you.\" And Moshe Rabbeinu didn't want, wasn't so ready for it. So he said to him, \"You know what? Ask Hashem.\" And he asked Hashem, and Hashem agreed to it and said, \"He's right.\" Moshe Rabbeinu didn't want because Moshe Rabbeinu felt that he knew the truth, everything has to go through him. So how could, how's it possible that there be certain things by others? But what did Yitro say to him? \"ואתה תחזה, you shall see who the proper people are, and you should appoint them.\" And Rashi says, \"See with what? How will you see?\" Because there are certain qualities the pasuk mentions about these people who are to be these officers, things which no one could know, things of the heart. So how could Moshe Rabbeinu know that? So he said, \"ברוח הקודש, with your holy spirit, with your spirit of prophecy you should see.\" So what did that mean? That Moshe Rabbeinu's worry was that everything has to go through Moshe. So he said, \"Don't worry, it's going to go through you anyway. Even though you will have appointed them, but you will be the one that has appointed them. You will be the one that will see into them. So when you appoint them, it's still going to go through you.\" So it has, and it's all because it has to go through Moshe. And we see many things that happened in Moshe Rabbeinu's time that was all to accomplish this, to have everything go through Moshe. And I'll mention a few things here which are important to note, some

interesting things. It says that in the month of Shevat, which happens to fit to our date, today is י\"ט Shevat, it says in the month of Shevat, Rosh Chodesh Shevat, the first day of the month of Shevat, הואיל משה באר את התורה הזאת, Moshe Rabbeinu explained the Torah. So Rashi says he explained the whole Torah in all 70 languages. Imagine, it took him not long, from the day of Rosh Chodesh to the day he passed away. Rosh Chodesh Shevat, and he passed away ז' Adar, so it's a month and 7 days. And he explained the whole Torah to the Yidden in all 70 languages. Now the question is, why did Moshe do that? Why did Hashem want him to do it? Obviously Hashem wanted him, he wouldn't do it on his own. What was the purpose? What was the purpose of Moshe standing there, talking to 2 million people and telling them in Chinese the whole Torah, and then in Japanese, and then in Turkish, and then in Russian, and then in English? I mean, what was the purpose? So some מפרשים say that Moshe Rabbeinu thought maybe there are some people don't speak Hebrew. So maybe when he explained to them they don't know. If that's the reason, then why did he decide to do it towards the end of the 40 years in the desert? What happened to all those years, and all the things that Moshe spoke to them all the? Why didn't he worry about it then? Every time Moshe spoke to the Yidden, he should have spoke to them in all 70 languages. It doesn't say he did that. Why did he wait for the end? And also, why would he have all the Yidden go through the trouble of listening to all 70 languages of the whole Torah which most of them didn't understand because there might be some who don't understand? Doesn't sound like a very good explanation. There's another explanation given in the מפרשים, that Moshe Rabbeinu knew that in the future the Yidden will go to גלות, and they will mix, will be with amongst other nations, and many times they will forget Hebrew, and most people will not speak Hebrew, like for instance nowadays. So he wanted the Torah to be transmitted in other languages for them. And that's why he only did it at the end of the 40 years, because it wasn't for them then, it was only since he was ready to pass away, so he wanted to make sure that it's going to stay in all the languages. But the question is, why did Moshe have to do that? This didn't happen until hundreds and hundreds of years later when the Yidden went to exile. So why did Moshe now have to go through the trouble of all the Yidden and have them go through the trouble of telling them in all 70 languages for something that's going to happen hundreds of years later? Ai, what's going to happen then when people won't understand? So why couldn't he rely on the חכמים, the rabbis of those generate- those generation that when the time comes and people don't know Hebrew, the rabbis, who will know, will explain to them in other languages? For that, Moshe Rabbeinu had to do it hundreds of years earlier? Therefore, the Rebbe has a new pshat, a very interesting pshat. He says like this: The Ramban explains that the Torah was given in Hebrew. That's the language the Eibershter, Hashem speaks. Hashem spoke to Moshe when Hashem spoke the Torah, it's all in Hebrew. The world that was created with the ten statements of Hashem, עשרה מאמרות, were all in Hebrew. Now, it would make sense that only when you study Torah in Hebrew, in לשון הקודש, does it have the halacha of Torah. But if you would study Torah in other languages, which was not the words that Hashem used, it's not Hashem's language, maybe then it's not Torah. It doesn't have the kedushah of Torah. You would not, you are not considered that you're learning Torah. And that would apply for תורה שבכתב, for the written Torah, and the written Torah definitely we would think, since the written Torah, the the the ספר תורה, the Chumash, every word is exact. So, it has to be the exact words in Hebrew. But even תורה שבעל פה, even the oral Torah, we would think that since Hashem's language is Hebrew, so if you want to speak Hashem's Torah, it has to be in Hashem's language. And if that would be true, what would happen to us now? When you have thousands, tens of thousands of Yidden studying Torah in English, studying Torah in Spanish, it wouldn't be considered Torah. So, what Moshe wanted, and obviously this was Hashem's will, that the Torah that we learn now in English should have the kedushah, the holiness of Torah. So, what did Moshe do? He taught them the Torah in all 70 languages. So, by Moshe Rabbeinu teaching it in all languages, that brought down the kedushah of Torah in all languages. And it couldn't wait for generations later when the chachamim would do it. Because, like I said before, everything has to go through Moshe. Any major aspect within Klal Yisrael, especially concerning Torah, has to go through Moshe Rabbeinu. So, this concept of bringing the holiness of Torah into all languages that exist had to go through Moshe Rabbeinu, so Moshe Rabbeinu had to do that. He couldn't wait for later. So, he took the Yidden through the trouble of listening of all languages, 70, and most people didn't understand it, because then all generations later have now, it makes us possible to study Torah now in English. And we see another thing, interesting thing, that later on it says in Chumash, משה רבינו also, Moshe ordered the Yidden, the zekanim, that when they cross the Yarden and they would enter Eretz Yisrael, they should write the Torah on

stones. And it says they should write the Torah in all 70 languages. They should write the whole Torah in all 70 languages. What was the purpose? So, it says like this: When Moshe told them to write in all 70, there are two opinions. One opinion is that it was a it was the the words were other languages, but they were in Hebrew alphabet. In other words, it was written in the aleph beit. But the words were English, let's say. So, it would say, let's say the first, בראשית ברא אלוקים, in the beginning, so it would say, in the beginning Hashem created, but it said, in the beginning, אלף יוד נון דלת יוד, in the beginning, that's how they wrote it. But some say, and it seems from the Rambam like that, that that's not what it meant. They wrote it in the the alphabet in the words of all other languages. What was the purpose? So, it says the same, so the Rebbe explains the same way. Even though Moshe Rabbeinu taught them the Torah in other, all languages, which brought the kedushah into that the Torah could be studied in all languages, but that's only in the language. What about the the written part of it? Could be the language would have the kedushah of Torah, but not the alphabet, not the words. So, Moshe had to go through another step. So, even though Moshe didn't do it, but it was his command, Moshe told them that when you cross the Yarden, you shall write the Torah in all languages, the alphabet of all languages in order to bring the kedushah of Torah even if it's written in a language. In other words, it could have been if only the first thing would have happened, so then when we sit here and study Torah and I'm speaking in English, would have had the kedushah. But if you pick up an English translation of the Chumash, that's not Torah. In other words, that book doesn't have any kedushah, you could throw it on the floor, because it's not, it's a, it's English. But by Moshe Rabbeinu having them write the Torah in all languages with the alphabet of the other languages brought kedushah that now that we have a Chumash that's written in English, it has a kedushah of a Chumash. Obviously there are levels in kedushah, it's not like a Sefer Torah, but it still has a kedushah. But all, I'm bringing all this into for one point: to show that everything had to go through Moshe Rabbeinu in order to

be established. We find other things also. And that's even concerning the future, even concerning Mashiach's time. There's an interesting thing, it's a interesting question that's asked in the mefarshim. It says that before they entered Eretz Yisrael, the tribes of Reuven and Gad came to Moshe and said, \"We would like to take our share in this side of the Jordan rather than cross crossing the Jordan. We would like to take it here.\" First Moshe Rabbeinu was upset, \"Meaning you're not going to go to Eretz Yisrael? You're going to repeat what the meraglim, what the spies did that they didn't want to go to Eretz Yisrael?\" Anyway, they made a deal. \"We're going to first go with everybody, and we're going to fight for them, and win the war, and afterwards we're going to come back.\" And Moshe said, \"Fine. Okay.\" In the pasuk it says Moshe Rabbeinu kept his promise, and he gave to Bnei Gad and Bnei Reuven, people from Gad and from Reuven, and half of Shevet Menashe he gave them their share this side of the Jordan. And the question is where does Menashe come in here? It doesn't say It says the people from Reuven and Gad spoke to Moshe and made this deal. All of a sudden, Menashe didn't ask for anything. Why did he give half of Shevet Menashe their their share on this side of the Jordan? And it's not clear. The mefarshim talk about it. For instance, the Ramban gives an answer that first only Reuven and Gad asked, and Moshe Rabbeinu agreed. But when it came actually to give it to them, he saw it was very big, it was too big for them. So, he made an announcement, \"Who wants to take some of their share in this part?\" And Menashe agreed. But there was only enough for half of them, so they only gave half. But from the Chumash, the Rebbe says we don't see it, because in Chumash it doesn't say anywhere that they asked. According to the Ramban, they were the ones that accepted it. They they Moshe proposed it, but they were the one that agreed. It says that Moshe gave them. And why would Moshe want to give to them? We find that it wasn't considered such a good thing that they took that share on this side. It says why were the first tribes to go to exile that were chased out of Eretz Yisrael was was Gad and Reuven? It says because they took their share here, not in the in Eretz Yisrael proper. So, Hashem was a little bit upset. So, they went to galut first. So, obviously it wasn't such a good thing. So, why would Moshe Rabbeinu give it to them? Anyway, there are a lot of details here, but the point that the Rebbe makes is like this. Like I said, everything has to go through Moshe Rabbeinu. The inheritance of Eretz Yisrael to all Klal Yisrael had to go through Moshe, which was the reason one of the reasons why Hashem showed משה רבינו ארץ ישראל, that at least when he saw it, he made it possible for the Yidden to enter because it had to go through Moshe. But we say not only what happened then has to go through Moshe, what happens throughout all generations, any major thing event has to go through Moshe. Even what's going to happen when Mashiach will come had to go through Moshe. That's why we say that even the Torah of Mashiach was already given by Moshe at Sinai. Now, it says that when Mashiach will come, one of the things that's going to happen is that Eretz Yisrael will be bigger. When Hashem gave the אידן ארץ ישראל then, it was the land of the seven nations: כנעני, חתי, אמורי, פריזי, והגרגשי, והיבוסי, seven nations. There are three more nations that have their land around Eretz Yisrael, which Hashem did not give yet. That's קיני, קניזי, וקדמוני, which is actually עמון, מואב, and and and אדום, these three areas. And it says in חומש, השם said, \"When Mashiach will come,\" doesn't say the word Mashiach, it says, \"When the time will come, I will make Eretz Yisrael bigger for you, and you will also have the land of these three nations.\" By the way, the Rambam says that this is one of the only places in Chumash in the Chumash that we find about Mashiach. We find in Tanach, in the prophets, full about Mashiach. But in Chumash, where do we find? It's very few place, but this is one of those few. But anyway, it says Hashem will make Eretz Yisrael bigger and give us more. Since this is a major event by Yidden, this also has to go through Moshe. In other words, Moshe had to do something already in his time that would be the source of this idea that when Mashiach will come, we will have Eretz Yisrael bigger than we have it before. And that's what Moshe did. He asked Menashe, \"Hey, Eretz Yisrael has its borders. I would like to do something to make that the borders of Eretz Yisrael bigger, out of ארץ ישראל, because that's going to give the power that later on, thousands of years later, we're going to be able to accomplish that when Mashiach will come.\" So, Moshe Rabbeinu gave it to Shevet Menashe. So, what Gad and Reuven wanted, they asked for on their own, that wasn't so good. That means they really didn't care so much for Eretz Yisrael, that's why they didn't care to be on the outskirts. It says that they liked their money more than the land, cuz why did they ask for it? Because they had a lot of cattle, and they said this is a place for a good place for cattle. So, they pashut liked their money, their their possessions. That's why they gave up their rights in Eretz Yisrael. But Menashe did not do that. Shevet Menashe was asked by Moshe, \"I want to give it to you because I want to do something now that will start off that procedure of making Eretz Yisrael bigger.\" And that's why it was not considered an aveirah or anything wrong by Menashe. And then when Mashiach will come, we'll actually have even more of it that Eretz Yisrael will כי ירחיב ה׳ אלקיך. But what does it all bring out? To bring out the fact that every major event has to go through Moshe. And that's why Hashem showed Moshe Rabbeinu the book of Adam Harishon, and he saw every generation and all the chachamim, because the fact that in every generation we're able to live like Yidden, and the fact that there are chachamim that are able to lead us and chachamim able to teach us, it all is because Moshe Rabbeinu gave that koach. He looked at it. He looked at that book and saw the chachamim, so he put with his eyes, by this with that sight, he gave them the koach, obviously, so up to Mashiach, and like we said, even after Mashiach. And getting back, what he's trying to bring out here, so takeh Moshe Rabbeinu looked and saw and gave the koach, but on the other hand, Moshe himself felt humble when he what for what he saw. And especially, he says, he felt humble when he saw this generation of עקבתא דמשיחא, because this generation has the not only the ability, but uses the power of mesirut nefesh, because for us it's harder to do Torah u'mitzvot, and nevertheless we do it, that Moshe Rabbeinu felt like an

anav. So, we have to remember that this is the quality that we have, the maalah that we have, the ma'alot that we have over the previous generations. And we should not lose it. The other ma'alot we don't have. Our understanding, as we said, is very very small, very narrow. Our feeling is nothing special to Hashem. But at least we have this, you know, doing it mesirut nefesh. So, we have to continue to do it, to do it. And when we do it enough, that's when Hashem says, \"Well, enough mesirut nefesh, and now I will make it easier for you and Hashem is going to bring Mashiach.\" Like I said, we finished a few minutes earlier because we're going to have a farbrengen in the shul now, so He is shaking hands like that very hard, giving him the hand back. Yeah, he told him to make it harder. It's all because today is י׳ שבט. י׳ שבט is the yahrzeit of the פריערדיקער רבי, the previous Rebbe. It's the day the Rebbe became Rebbe,