section in the Gemara is the sugya of Matan Torah. I don't know if in other places it is called that way, but Frierdiker Rebbe used to call it the sugya of Matan Torah. So the Gemara there zogt: בשני בסיון עלה משה וירד. Says like this: the Yidden came to Har Sinai on Rosh Chodesh Nisan. Says in pasuk: בחודש השלישי ביום הזה באו מדבר סיני. The third month, on this day, they came to Har Sinai. What's pshat this day? Gemara has a לימוד that this day means the first day of the month. So the first day of the month, Rosh Chodesh Sivan, the Yidden came to Har Sinai. Which day of the week was it? Who could figure out which day of the week was it? It depends. Yeah, it depends. What does it depend on? Then was one time, now it could be a Friday, it could be whatever. There's a machloket

between Rabbi Yosi and the Rabbanan which day of the month the Torah was given: whether it was ו' Sivan, as the Chachamim hold, and whether it was ז' Sivan, as Rabbi Yosi holds. Now, the Gemara says, כולי עלמא בשבת ניתנה תורה. There is no machloket. Everyone agrees that Shabbos was Matan Torah. So the machloket is whether Shabbos was seventh of Sivan, or Shabbos was the sixth of Sivan. If Shabbos was the sixth of Sivan, when was Rosh Chodesh? Monday. If Shabbos was the seventh of Sivan, Rosh Chodesh was Sunday. So I'm saying, so when we want to figure out which day of the week Rosh Chodesh Sivan was when they came to Har Sinai, so according to the Rabbanan it was Monday, and according to Rabbi Yosi, it was Sunday. So this was the first day of the chodesh, of Rosh Chodesh Sivan. The machloket is whether Shabbos was ו' or ז'. If Rosh Chodesh was Sunday, then Shabbos was ז'. If Rosh Chodesh was Monday, Shabbos was ו'. But Shabbos, the Torah was given for sure. What was the cheshbon? According, let's go this, according to the Rabbanan, when Hashem said, let them prepare themselves two days and be ready for the third day, Hashem meant that on the third day, He will give the Torah. When He said to them, let them get ready that they should be ready for two days, everyone agrees that this was said on when? On ד', it was for ד'. So ד' and ה', and on the third day I'll give the Torah, which is that? ו'. But Rabbi Yosi holds that משה הוסיף יום אחד מדעתו. That the אויבערשטער טאקע said that, and Moshe decided that they need more time, so Moshe added a third day. So they had the preparations on ד', ה', and then ו' as a day of preparation, and ז' the Torah was given. That's the machloket. Who do we pasken like? So, the Divrei Nechemiah, Rav Nechemiah Dubrawner, holds that the halacha paskens based on the Alter Rebbe that the halacha is like Rabbi Yosi. The Rebbe brings out from the Alter Rebbe that we see the halacha is like the Rabbanan. It's explained in חלק, חלק ד' Likkutei Sichos, oh, no, פרשה, no, it's the ג', that he explains in the הערות there that Divrei Nechemia, brings the Divrei Nechemia, and of course the רבי argues on him, and says according to the Alter Rebbe, the halacha is like the רבנן. There is a reason to bring a re'ayah that the halacha is like Rabbi Yosi, because in other דינים, we posken like Rabbi Yosi. And that's the whole, I'm not going to go, just the נקודה בקיצור, בנוגע the din of שבעה נקיים of a זבה, there's a din that a woman has to count seven days, seven clean days, and it says that if she is פולטת שכבת זרע, so for three days, that is mevatel the counting of the seven days. Whatever the reason is. What's the cheshbon? Where do we get the cheshbon of three days? 72 hours. So for 72 hours, if she is פולטת שכבת זרע within the 72 hours, it's mevatel those days that it did happen, that day it happened. Where do we get the cheshbon that a woman could be פולטת שכבת זרע and it still should count? From Matan Torah, cuz by Matan Torah Hashem said אל תגשו אל אשה, and for three days Hashem said like אל תגשו אל אשה. Why? Because we needed that say the 72 hours shouldn't be פולטת שכבת זרע. Now the cheshbon of 72 hours is only according to Rabbi Yosi. According to the רבנן it was two days only. And since בנוגע the din of שבעה נקיים we posken that it's 72 hours, it's three days, is that re'ayah that we posken like Rabbi Yosi? So we have to answer it. This is a kushya that the Magen Avraham, the mefarshim talk about it. That's where Magen Avraham I think says that halacha is like Rabbi Yosi. Al kol panim the Alter Rebbe is mashma not like it. And how to answer the kashya, it's a different story. But lefo'al we pas ken the halacha is like the Rabbanan that מתן תורה was on ו' בסיון, and therefore Rosh Chodesh Sivan was on a Monday. What do you want to say? Okay. But that's not, this is all an hakdamah. Then the

Gemara says ב' בסיון, what happened the second day of סיון which is today, עלה משה וירד, משה went up to Har Sinai and he came down, and on that day he told the יידן אתם תהיו לי ממלכת כהנים וגוי קדוש. בשלישי עלה וירד, on the third day of סיון he went up also and came down. ברביעי עלה וירד, on the fourth day he went up. Every day he went up, any one of these days Moshe went up to the mountain in the morning, it says all the aliyot of Moshe Rabbeinu was בהשכמה. He woke up very early, went up to the mountain, and then came down and told the Yidden instructions what the Eibershter said. בחמישי, on the fifth day of סיון, which is the day before מתן תורה, בנה מזבח, משה רבינו the Gemara says made a mizbeach, built a mizbeach. כדכתיב like it says ויבן מזבח תחת ההר, he built a mizbeach underneath at the side of the mountain, והקריב עליו קרבן and he brought a korban. So on the fifth day of סיון what did Moshe do? He built a mizbeach and brought a korban. דארפן פארשטיין, the Rebbe says we have to understand. נאך ויבן מזבח וגו', after the Pasuk says that Moshe built a מזבח, דערציילט די תורה ווי משה האט מכניס געווען די יידן אין ברית, the Torah says how Moshe Rabbeinu brought the Yidden into the brit, into the covenant. די יידן האבן אויף זיך מקבל געווען ספר הברית, the Yidden accepted upon themselves the ספר הברית מיט אמירת נעשה ונשמע. And the Yidden

said נעשה ונשמע. The famous, famous נעשה ונשמע. When did that happen? On ה' בסיון, that's what the Pasuk says. On the fifth day of Sivan Moshe Rabbeinu built a מזבח, spoke to the Yidden, gave them the ספר הברית. Rashi says, what was the ספר הברית? What was the ספר הברית? המ? All the parts of Torah up to מתן תורה, including the dinim that he taught them in Marah. They were all in that sefer, he gave it to them, and the Yidden said נעשה ונשמע, we will do and we will hear. און משה האט גענומען פון דעם דם הקרבנות, and Moshe took from the dam of the קרבנות ויזרק על העם, he sprinkled on them, ויאמר and he said הנה דם הברית, this is the blood that's going to represent the brit and this was the covenant. Yeah? Who said it was בשעת מתן תורה? Was at that time. That's Tosafot' kashya, he's asking a זייטיגע שאלה. The two things seem to contradict. Here we say the Yidden were נעשה ונשמע, accepted, the Yidden accepted it on their own, and then we know a second place it says כפה עליהם הר כגיגית, that the Eibershter put the mountain over their head and he said to them, 'Rabosai, or you take the Torah and if not I'm going to put it down on you, פה תהא קבורתכם, this is where you're going to die.' So the Yidden had a choice? He forced upon them. Yeah? Yeah, okay. So Tosafot' kashya, okay. No, but he's asking bichlal, why do we need these two things? Whenever it happened. Why do we need נעשה ונשמע and כפה עליהם הר כגיגית? That's not נעשה ונשמע. That's not accepting willingly. It's called נעשה ונשמע? כופין אותו עד שיאמר רוצה אני. Stand with a gun and you say, 'You want to take the Torah? If not, I'll shoot you.' 'Oh sure sure, I want to take the Torah.' So it's not like that. That's called forced. Is Yidden forced or not? Now there are different teirutzim given in mefarshim, full of them teirutzim. Yeah, what? Teirutz, the Alter Rebbe answers this teirutz. That when it says the Eibershter forced them, it doesn't mean he forced them. He was מגלה upon them such a great giluy that made them want מתן תורה. That's why the כפה עליהם ההר כגיגית. גיגית is really means like a like a like a tub. Like a which is מקיף. Which the מקיף, the Eibershter shined upon them such a great התגלות of אהבה רבה. That that awakened within them that they had no choice, that they wanted מתן תורה. So it's both true. It's true that it was מלמעלה, the Eibershter forced them, but they also said נעשה ונשמע. He didn't force them with a gun, He awakened within them, but it's not called on their own because it didn't come from their avodah, that they worked and reached a point that they want מתן תורה. It was put upon them מלמעלה, it was a גילוי מלמעלה, but lefoal it was נעשה ונשמע. Yeah. No, because of this giluy What's the mountain? What's the mountain? The mountain means a גילוי מלמעלה. Huh? It brought about the bitul. Putting this great giluy, yeah, it brought about the bitul by the Yidden. In נגלה they have different teirutzim. Tosafos has the kashya. One teirutz is that תורה שבכתב was was נעשה ונשמע, תורה שבעל פה He forced upon them. All other teirutzim. But anyway, this has nothing to do with this inyan here. But whatever the case is, we have to understand here that lefoal on the fifth day, which is ערב שבועות, ערב מתן תורה, there were more things than just Hashem the Moshe making a mizbeach and bringing a korban. He brought them the ספר הברית, they said נעשה ונשמע, which is a major thing. Iz nisht glattik, so it's not so clear פאר וואס זאגן חז\"ל בלויז אז בנה מזבח והקריב עליו קרבנות? When the חז\"ל describe what happened on the fifth day, why do they only mention that he built a mizbeach and brought a קרבן, און נישט דעם המשך? Why don't they mention the rest of it? די משה האט געמאכט משה האט אריינגעברענגט די יידן אין ברית, that Moshe brought them into the ברית? Bringing the korban is one thing. The main thing that you we would imagine would be that's the day that Moshe brought them into the ברית. That was really the real preparation to מתן תורה. But that's not what the Gemara says. Why is that? והאדרבה, בשעה אז חז\"ל ווילן אויסדריקן די טירחא פון משה רבינו ב-ה' Sivan, when the חז\"ל want to tell us how busy Moshe was, Moshe Rabbeinu was on the fifth day of Sivan. צו ליב וועלכע משה האט נישט עולה געווען להר ווי די פריערדיקע טעג, the Gemara explains that on the second day of Sivan he went up to the mountain, on the third day of Sivan he went up to the mountain, on the fourth day of Sivan he went up to the mountain, on the fifth day of Sivan he didn't go up to the mountain. Why? So the

Gemara says because he was busy. What was he busy with? So the Gemara says he was busy, he made a mizbeach and brought korbanot. But to explain why Moshe was busy, האבן זיי לכאורה לכל לראש געדארפט זאגן דעם ענין פון מכניס זיין די יידן אין ברית. They should have mentioned the main thing, that he brought the יידן into the ברית, ווייל דאס איז אן ענין הכי עיקרי אין די הכנות פאר קבלת התורה, because this is a very major inyan in the קבלת התורה, that יידן received the Torah, that they accepted the bris. און מ'קען פארשטיין אז דאס איז דוחה עליית משה להר, we can understand that because he had to do that, he couldn't go up to the mountain, because this was very important. נוסף אז דאס פארלאנגט א סך צייט, besides the fact that it would take a long time. Mimeila he was busy. But this is something that he had to work with the יידן, it's a major, important thing, this is why he didn't go up. מה שאין כן בנה מזבח והקריב עליו קרבנות, it cannot be a long time. To make a מזבח and to bring a korban on the מזבח, that doesn't take long. ובפרט אז ס'איז נישט קיין חידוש שייכות מיט מתן תורה דווקא. To make a מזבח and build korbanot is not something new, something that they had to make a new change, a new approach. They had it before. מ'געפינט דער ענין פון בניית מזבח והקרבת קרבנות ביי אדם הראשון.

We find this inyan of making a מזבח and building korbanot: Adam Harishon made a מזבח, built korbanot, Noach, the Avot, וכולי. פאר וואס זאל דאס זיין אזוי וויכטיק ווי צו דוחה זיין עליית משה להר? Why would this be so important that this took up his time and took up his his being involved that he couldn't go up? It's not something new, it's something that the יידן were used to. Where do we see that Adam Harishon made a made a korban? Doesn't say here the מראה מקום. Huh? The Rambam says this, but the Rambam takes it from Gemara, from מדרשים, that Adam Harishon was created from the place of the מקום המזבח in in the הר הבית. It says the אייבערשטער took Adam made an image of a human being from dust with water, and then He blew a neshamah in. From where did He take it? From where did He do it? In the place of the מזבח. And then when Adam Harishon got up, he made a מזבח and built a korban to the אייבערשטער. און ס'איז דא אין Gemara what kind of korban it was. And what's the pshat of the reason, why did he make him a korban? What was the purpose of the korban? The pshat that it was thanks to Hashem for creating him. So Adam Harishon brought a korban, but the Rebbe doesn't bring if who else brought korbanot between Adam Harishon and Noach? Cain and Hevel. So the pasuk says they brought korbanot, that one one was accepted, one was not accepted. And Noach brought korbanot after the מבול. And he brought a lot of korbanot. How do we know a lot of korbanot? 'Cause the Eibershter told him to take from the kasher animals to take seven of each, not like the treifah, two, because you should bring korbanot. If the Eibershter wanted one korban, told him one one animal bring extra one, but he brought a lot of korbanot. And the Avot, it says, brought korbanot. So korbanot was not something new. So for that, to bring a korban should take away the great inyan of going up on the mountain to the Eibershter? So if the Gemara does want to explain why Moshe didn't go up, should have said because he was busy being machnis the אידן לברית. I guess that was a hard thing. It didn't take a second to speak to the Yidden and convince them. And it wasn't that they he just like a miracle, he spoke to them and op and all of a sudden they screamed נעשה ונשמע. It's probably, you know, they talked about it and it was they were involved. It took like a half a day. Huh? So how he didn't speak to everyone separately? In groups. Okay, so certainly it took a whole day. Yeah. Good point. Sprinkle blood, yeah. So it took a long time, so he's busy a whole day. But it's not the building of the mizbeach and bringing a korban. אויך איז נישט glattik. Also not straight, not smooth. פשוט'ס לשון הגמרא ''והקריב עליו קרבן'' איז משמע, the Gemara says that he built a mizbeach and he was makriv on it a קרבן, אז משה רבינו האט אליין מקריב געווען א קרבן אויף מזבח. איז משמע that משה רבינו, he brought the korban on the mizbeach. אבער אין פסוק שטייט: ''וישלח את נערי בני ישראל'', it says he sent the youth, the youngsters of the Yidden, ''ויעלו עולות'', they brought korbanot, they brought olot. Also, די הקרבה איז געווען נישט דורך משה אליין, the hakravah was not through Moshe. די בניית המזבח, וואו די תורה זאגט ''ויבן מזבח'', the building of the מזבח טאקע it says clearly he built a mizbeach, it says in Chumash. But the korbanot in Chumash it says was דורך נערי בני ישראל, was through the youngsters of the Yidden. So why does the Gemara say that he brought the korban? איז אפוא משמע א דבר חידוש גדול, from here we see something new, and the Rebbe, it's a big chidush in the Gemara, אז מיט ''הקריב עליו קרבן'' מיינט די גמרא, when the Gemara says he brought a korban on the מזבח, מיינט די גמרא נישט די קרבנות וואס שטייען מפורש אין פסוק. The Gemara does not mean the korbanot which are clearly in the פסוק, נאר אז משה אליין האט מקריב געווען א באזונדערע קרבן וואס שטייט נישט אין פסוק. Must be it's an extra, a different korban that doesn't say in the pasuk. Because in the pasuk it doesn't mention that Moshe brought a korban, so must be the Gemara means something else. So that in itself is a chidush. ועוד תקשה על זה, וואס די גמרא זאגט ''korban'', לשון יחיד, נישט קרבנות לשון רבים, ווי אין פסוק עולות, זבחים, שלמים, פרים. Which, by the way, the Rebbe says in הערה, this is a big shaila: in pasuk it says that they brought עולות, זבחים, שלמים, פרים, many; the Gemara says he built a מזבח and brought on it a korban, it doesn't say korbanot. Why? Because the Gemara learns that this was a different korban, Moshe brought his own korban. Bekitzur, it comes out, אז נישט נאר ברענגט נישט די גמרא דעם המשך הסיפור פון יום חמישי וואס שטייט אין פסוק, so it comes out not only does the Gemara not bring what the pasuk says happened on the fifth day of Sivan, that after he built the מזבח he brought them into the ברית and they said נעשה ונשמע, נאר נאך מער, די Gemara שטעלט אריין א נייע ענין וואס שטייט נישט אין פסוק. The Gemara brings bichlal a new thing that doesn't even say in the pasuk, that he brought a korban. So whose korban that we don't know about? און פון דעם גופא איז משמע, this itself shows us, אז דער עיקר תוקף פון חמישי בסיון ושייכות צו די הכנות פון מתן תורה, ובפרט הכנות פון משה, ריכט זיך אויס דער עיקר אין דעם ענין פון בויען דעם מזבח. So obviously it shows that when we talk about the preparations to מתן תורה that took place by Moshe Rabbeinu especially, was only this ענין of making a מזבח and bringing the korban on it. And that's why out of all the things that the pasuk mentions, the Gemara picks this. And picks something that's not even written in the pasuk! Because the Gemara feels that this will describe the best what is the hachana of מתן תורה. And that's why on the last day, on the fifth day of Sivan, which was mamash the last last moment before מתן תורה, this is what the Gemara points out, 'cause this was the greatest hachana. And the truth is, it's hard to understand: why would this be the greatest hachana? Because this is basically not something new. To bring korbanot is not something new. The אידן knew about korbanot bichlal. And to go even a step further, not only did the Yidden know korbanot, lehavdil lehavdil, it was known in the world that the way to worship a god is through korbanot. Now, that was not new. That's what the Rambam says in Moreh Nevuchim, which everyone obviously asks kushiyot on, and says it's very strange, but the Rambam does write this. The Rambam in Moreh Nevuchim tries to give reasons for mitzvot, even those mitzvot that we don't understand, he tries to explain reasons. That's why he wrote it in the Sefer Moreh Nevuchim, the guide to the נבוכים means those that are lost, not really lost, farblondzhet, perplexed, that's the English translation. So, therefore, those people who are off the path and they don't keep the mitzvot because they don't feel the importance, so the Rambam is trying to make it easier for them to keep the mitzvot, so he finds reasons for all the mitzvot to make it understood to them, too. So, the Rambam writes in the inyan of korbanot, why did the Oibershter, it says it sounds very strange that the Oibershter should need animals, and we should sacrifice animals to him. So, the Rambam says, when the Yidden the Oibershter took the Yidden out of Mitzrayim, and he told them, \"Now you're becoming my nation, and I want you to worship me,\" the whole world at that time was under the influence that worshipping a god is through bringing sacrifices. As stupid as it was, but that's how it was. If the Oibershter would tell the Yidden, \"Come out into the midbar, and I'll give you a make a religion, and you worship me,\" and he wouldn't have given them the mitzvah of the inyan of bringing korbanot, they couldn't they wouldn't understand. That wouldn't make sense to them. This is not worshipping a god, because they knew worshipping a god means bringing a sacrifice of animals. So, the Oibershter basically k'vayachol had no choice. In order to be able to get them to worship him, he told them to bring korbanot. Which the mefarshim wondered, this is the biur? We know that the whole tachlit, the world stands on korbanot! And half of the Torah, half of the Torah is is the inyan of korbanot!

Out of all תרי״ג mitzvot, probably half, I didn't make a cheshbon, is all what which korbanot, when קרבנות. A Rambam, half a Rambam deals with the ענינים which are farbondn with קרבנות. A big חלק, not half, a big חלק. So, we could say that all these הלכות are all based on this thing because the Yidden were still still at that time not civilized, and they still were were were in such a מצב that that like like the the nations of the world, that were so primitive that the only way to worship a god is that that was the reason? And when we go a step further, in along the same lines, the Rambam says further, that why is there a mitzvah of קטורת, which is another step within קרבנות? He says because when they brought קרבנות, and they burned the fat and the meat, you know kind of smell this makes. So, they needed a deodorizer. The Oybershter said, \"You bring קטורת, which smells very good, and that'll give a good smell to the בית המקדש.\" So, the מפרשים, they ask, עד כדי כך? The Rambam takes the greatest עבודה, within קרבנות גופא, the highest level of of קרבנות is קטורת. קרבנות comes from which word? קירוב, closeness. קטורת comes from which word? קטירה, which is a knot. There are two things. To be close is one thing. To tie a knot is even closer. You could be two things close, but to tie together, like the Rashbi said, אנא בחד קטירא אתקטרנא ביה בקודשא בריך הוא, I am tied with one knot. So, קטורת is such a high עבודה. On Yom Kippur the כהן גדול went into the קדש הקדשים, what did he bring there? קטורת. So, the Rambam says קטורת is a deodorizer to make the smell good. So, the מפרשים ask on all this. So, they answered על פי חסידות, it's all understood, סיי די קרבנות, סיי קטורת. But what I'm bringing out is not that. I'm just trying to show that the Rambam explains that the Yidden, the world, was so used to bringing sacrifices of animals that this was the way to worship a god. So,

going back here, so when the Oybershter, when Moshe Rabbeinu built a מזבח and brought a korban on it, on Erev Shavuot, this was not a major step. This was nothing. Farkert, if they wouldn't bring korbanot, I'm sure the yidden would wonder, we're going to receive the Torah, we're going to this, how is there there's no korbanot? That was simple! So, for that Moshe Rabbeinu had to push off his going l'maalah? Meila to say להכניסם בברית, that could be a reason. But this? And nevertheless, the Gemara picks this as the specialty of the day of חמשה בסיון. So, obviously, you must say that for some reason these words בנה מזבח and brought a korban, express the true preparation to מתן תורה that Moshe Rabbeinu had to do. And we'll see why. Yeah, what did you want to say? What, for the goyim? Well, they thought that the gods have to eat. No, Adam didn't mean like the goyim. He brought it like a real korban. Oh, you mean according to the Rambam? You mean, what made him על פי שכל, על פי פשט, this is because you imagine a god is like a human being. So, a human being needs food to exist, so he also needs kind of food. And in fact, he needs both. You need food, and you need drink. liquid. So how else are you going to give it to him? He's not, he doesn't have a mouth to come to eat it. So that's a form that they understood, that burning, and you give him food and then that Why is the nesachim? You pour wine. He is er est, m'farbeist, er trinkt, m'farbeist. So you have to have wine, so you pour wine. Sometimes no wine is, so once a year you pour water, but the whole idea of giving him to drink and giving him to eat. So that's what the goyim imagined, that a God, which is in the same category, similar to a human being, so you have to do it, the goyim thought so. The

truth is it works the opposite. What made the goyim think of bringing korbanot to their God? Because be'emet, the way to worship Hashem is through korbanot. So זה לעומת זה עשה אלוקים, so Hashem made that in the kelipah should also be something which is the same as in kedushah, just the opposite. And we find in halachah like that. In halachah we find that they used to use for avodah zarah only things that they used in the mizbeach. Why is it that if you cook your wine, it's not yayin nesech? Because yayin mevushal was asur, was pasul to use for the mizbeach and nesachim. When they poured wine on the mizbeach, it was pasul if it was cooked wine. So the goyim, when they poured their wine to Avodah Zarah, didn't use cooked wine, cuz they copied what was on the מזבח, because it's זה לעומת זה. So it all starts farkert from the real korbanot, for the ענין of korbanot the highest avodah possible. But what's נוגע to this ענין here is only one נקודה, that it was something that was known to them before. And therefore, this is not special. So why does the Gemara mention this as the special thing? [Non-speech audio]