major aspect of the hachana to Matan Torah which was enough to, because of that, postpone Moshe Rabbeinu's going up to the mountain. On the second day of Sivan he went up, on the third day of Sivan he went up, on the fourth day he went up, the fifth he didn't because of this. Obviously, this is so major. Then the Rebbe continues, דאס איז אויך דער ביאור אין דעם וואס משה האט זיך אליין פארנומען מיט בניית המזבח. This also explains another question: Moshe Rabbeinu it says himself made the מזבח. Now, Moshe Rabbeinu בכלל was not in the construction business. Moshe Rabbeinu did not build. Here it says Moshe built the מזבח. L'chorah, I can understand, בשלמא דאס וואס משה האט מקריב געווען די קרבנות, ממילא, we say that Moshe himself brought the korban, און ער האט זיך נישט מסתפק געווען מיט די קרבנות וואס זיי האבן, נערי בני ישראל האבן געבראכט, and the korbanot that the others brought was not enough and he did it himself, where you could also ask a question: why, happened, did he have to bring the korban himself? There were so many workers, so many people there, he could have had others, and others טאקע brought korbanot, why did he have to bring himself? So that we could understand is מובן, וואו כידוע אז די מחשבה וכוונה בעת ההקרבה אן ענין עיקרי אין קרבנות, that the intentions, the kavanot and thoughts you have at the time of a korban is very, very important. איז דעריבער פאראן א חשיבות והידור מיוחד אין הקרבת וואס משה האט אליין מקריב געווען לגבי די קרבנות שהקריבו נערי בני ישראל. So a korban that

Moshe himself brought is definitely greater than the korban they brought. As far as the physical part of the korban, it's all the same. There's the same din of a korban, whether it's Moshe Rabbeinu or the simplest Jew. Whatever the halacha of a korban is, we both have to do it, like by tefillin, always the example is that when it comes to מעשה המצוה, to do the mitzvah, all Yidden are equal. So the lashon in שיחות, in Chassidut אפילו, the tefillin that Moshe Rabbeinu put on and the tefillin that we put on is exactly the same. Moshe didn't have different tefillin, because in מעשה המצוה it's all the same. The difference between Moshe and us is in kavanat hamitzvah. Moshe Rabbeinu when he did a mitzvah had the greatest kavanot, Ari zal'dik, all the greatest inyanim he had, רוחניות, and we, simple people, we don't. So that's by every mitzvah that maaseh is no difference, kavanah is נוגע, is a difference. But in many mitzvot, the kavanah is not a real important aspect. I mean, it's definitely important by every mitzvah, but not by all mitzvot do we say that kavanah is a ענין עיקרי. If you remember last time, which mitzvot is kavanah the whole thing? Which one? No, last time we learned a sichah. Sefirat HaOmer, tefillah, here also, teshuvah we said, and here also, korbanot. By korbanot, the kavanah is very important because, basically, one of the inyanim of the korban is the kavanah. How does take a korban help? I don't remember if I explained it in that sichah or not or we spoke about it, how does take a korban help? כלומר a person did an aveirah, you take a behemah and שחט it and that's it, ויצא בה? So what does the Ramban say? That

when a person brought a behemah as a korban, he had to keep in mind, think, that whatever is done to the behemah, really should be done to me. When they שחט the behemah, I'm really getting slaughtered. When they're sprinkling the blood, it's my blood is being sprinkled. Mimela, what it means is, and it doesn't mean you just think the words, really feel it! So you know what kind of teshuvah a person does when you when you see you see the behemah getting geshachten and you're saying and you close your eyes and you think really you see this knife is going through my throat. Why? Because I did an aveirah. And this is really what was supposed to be done to me, and the Eibershter had rachmanus and does it It's made it. In a חלק קרבנות there's a דין of שב מידיעתו, that you have to do teshuvah, if you don't do teshuvah, the קרבן is not חל. So the whole ענין of a קרבן is kavanah, which is how tefillah is a substitute for קרבנות. The כולם have that ביאור. You say tefillah is the place of קרבנות. Why is tefillah in the place of קרבנות? קרבנות is an animal and tefillah is davenen to the Eibershter. Because, as much as קרבנות is taking an animal and shachat'ing it, the תוך, the meaning of the קרבן, as far as we're concerned, is the feeling behind it, which is tefillah. So when they brought a קרבן, know what they really did? They slaughtered a בהמה together with davenen. The ענין of tefillah was there. When we have no more קרבנות, we're left with the tefillah, we're left with the רוחניות'דיקע part, but it's the same thing. That's why קרבן comes from the word קירוב. You're supposed to feel yourself getting closer to the Eibershter. So being that by קרבנות the kavanah plays a very important role, so Moshe Rabbeinu wanted to bring the קרבן himself. Memeila something which the main thing is the מעשה, so Moshe Rabbeinu would rely: someone else does it, it's just as good as I do it, because the מעשה is the same. But korbanot, which the ikar is the kavana, so my kavana is greater than the kavana of a simple Jew, so Moshe Rabbeinu wanted to bring the korban himself. So the

Rebbe says here, so ובפרט נישט אין משכן ומקדש, making a mizbeach which was not in the Beis Hamikdash, not in the Mishkan. How do you know it was not in the Mishkan? This mizbeach that Moshe built on ה' Sivan was not in the Mishkan. How do you know? There was no Mishkan yet. The Mishkan was not built till a year later, Rosh Chodesh Nissan the next year. There was no Mishkan here, there is no Beis Hamikdash. So Moshe built a plain mizbeach. So mimela in the Beis Hamikdash building the mizbeach is also part of some avodah. But here, it was not in the Beis Hamikdash. וכל שכן וכמה וכמה נישט ווי א חלק בזה. Certainly wasn't part Not only wasn't in the place, it wasn't part of the Mishkan. איז דאך לכאורה נישט מער ווי א הכשר. So the whole inyan of making the mizbeach, באמת has no real value. Why did you need a mizbeach? Nu, what's the reason? Why do you need a mizbeach? To have something, a place on which to be מקריב a korban. So the making of the mizbeach is only a הכשר means a preparation, an introduction to something else. דאס האט געקאנט געטאן ווערן על ידי אחרים. That someone else could do. ובפרט ער האט משרתים, משה האט זקני ישראל, he had a lot of Moshe had servants and there were the elders if you want to make it give it chashivut. Why did משה פאר וואס האט משה רבינו געדארפט אליין זיך פארנעמען מיט בניית המזבח? Why did he have to build the mizbeach himself? Moshe wasn't in the construction business to make a mizbeach. He could have asked someone else to make a mizbeach and it would be fine. But we find an example to this in a different inyan, in zeh l'umat zeh, in the opposite. Who was the real, real l'umat zeh of Moshe Rabbeinu? Who was the opposite of Moshe Rabbeinu? Bilam. Bilam was like Moshe, just on the other side. Where do we know he was like Moshe in the other side? Because it says in pasuk: ולא קם עוד נביא בישראל כמשה, that never ever was and will be another prophet like Moshe by Yidden. The Midrash says by Yidden not, but by the goyim there was somebody like Moshe. ומנו? Who is that? Bilam. Whatever. It's a good shaila. But

Bilam was the opposite of Moshe. When Bilam wanted to bring korbanot to Hashem, when Balak called him and he came, what did he say every time he came to a place? Who remembers the lashon of the pasuk? The בעלי קריאה, we have to the בעלי קריאה should know the pesukim, those that lein a lot. One of the pesukim, there are a few places. He said to Balak: בנה לי בזה, build for me here שבעה מזבחות, three seven mizbechot, now I'm going to be makriv a korban on it. You have a Chumash here? Let's see his exact lashon of the pasuk. Balak, okay? Here he finally came. He came here. וילך בלעם עם בלק ויבואו קרית חוצות. So here it doesn't say. ויזבח בלק בקר וצאן, וישלח לבלעם, okay that's not it. Okay, ויאמר בלעם אל בלק: בנה לי בזה, build for me שבעה מזבחות, and prepare for me שבעה פרים ושבעה אילים. ויעש בלק כאשר דבר בלעם, ויעל בלק ובלעם פר ואיל במזבח. They brought a korban on the מזבח. So the מזבח he didn't make, he told him to make, \"Get get someone to make.\" That's this time. Let's see what it says the second time. He came to a different place here. ויקחהו שדה צופים. Okay, here it just says ויבן שם שבעה מזבחות, doesn't say it. But the first time it says he built. Why? Because lecho'orah making the מזבח is not a major thing. It's just since you need a place on which to bring the korbanot, anyone could make it. So how come here Moshe Rabbeinu was medayek to make the מזבח himself? על פי הנ״ל איז דאס מובן, but based on what we said before, we understand that. איבאלד אז אין דעם בנין פון דעם מזבח איז געווען א חשיבות מיוחדת בשייכות צו מתן תורה, כידוע לכל. And being that this מזבח had a special importance for the preparation of מתן תורה, we don't know yet what, כידוע לקמן, like he'll say later, is a bichlal the Rebbe's style in most of the שיחות. He lays down the foundation, the point, without giving the explanation, that ela mai we must say this and this, and later he explains why. So we just finished saying that we must say that this מזבח and this korban was something special, as we'll see later. But the fact is that we already came to a conclusion that it's special. Because it's so special, דער עיקר האט עס געמוזט זיין דורך משה רבינו דוקא. So this מזבח had to be made through Moshe Rabbeinu davka. כשם wie alle ענינים בשייכות צו קבלת התורה, זענען דורכגעפירט געווארן דורך משה דוקא. Just like all other things in connection to מתן תורה had to go through Moshe, which is a discussion in itself: why? But one thing we know for sure, that מתן תורה and all things of מתן תורה had to go through Moshe Rabbeinu, that's what the Eibershter wanted. That's why we even stress in the beginning of Pirkei Avot: משה קיבל תורה מסיני. גאר א חמוד'נע זאך. Pirkei Avot is telling us like this, where the Torah came from and how it was passed down. So, the first and foremost thing it should have said, השם נתן את התורה למשה, ומשה passed it on. Starts of משה קיבל תורה מסיני. He wants to stress there that the ikar is Moshe. Moshe was the one that had to receive the Torah and everything around the תורה, עד כדי כך that the Torah is even called Torat Moshe, the פסוק זכרו... there it says because he was mesirut nefesh for it, but l'poal it has to do with Moshe. Obviously, that's what I'm saying, obviously it's very important. Obviously the ענין of Moshe is not just he happened to be the one to get the Torah. Moshe's ענין, the Aibershter wanted that Moshe should be the one that everything in Torah should go through him, sei the עצם giving of the Torah and sei the preparations to מתן תורה, everything had to come through Moshe. Huh? Yeah, all kinds of reasons. The seven, oh. We

even find a famous other שיחה בנגוע the Moshe Rabbeinu translating the Torah, I'm sure you guys remember that sicha, that says Moshe Rabbeinu translated the תורה באר היטב to the Yidden the day from Rosh Chodesh Shevat before he passed away in all 70 languages, and the Rebbe has a she'eilah, why did he have to do that for? All Yidden understood Hebrew, and if there were a few that didn't, you know, he had to the whole Torah in 70, you know how long it took him? And most of the people didn't know what he was talking about. Imagine standing there and Moshe is talking Chinese, telling the whole Torah in Chinese, then he started talking German, then he started talking Arabic and then he started talking... kind of what what kind what kind of shaychus is that? Why did he do it for? So, the mefarshim ask, and the Rebbe, why he was meva'er the Torah, 70 languages, באר היטב, the whole Torah? So, the Rebbe is masbir that be'emet the Torah was given in לשון קודש, in Hebrew. So, בעצם only if we learn Torah in original Hebrew it should be considered לימוד התורה. To learn Torah in English should not be called learning Torah. Sai in both ענינים, סיי in the language, the words, sai in the in the writing. If it's a book written in English, it shouldn't be Torah. So, the Eibershter wanted that any language should have the kedushah of Torah. So, the way it was done was through Moshe Rabbeinu teaching the whole Torah in all 70 languages. And those 70 languages are basically the source for all the languages. Now we have more than 70 languages, but they're all only branches of those 70 languages. So, m'meila that brought the קדושת התורה into the 70 languages, that now if we learn Torah in English, we are mekayem the mitzvah of לימוד התורה. But when did he do it? When when when did Hashem do this? Through Moshe Rabbeinu. Now, לכאורה, couldn't wait it? At that time, no one was going to learn Torah in English, in Chinese. No one knew Chinese. But the Eibershter knew that eventually the time will come the Yidden were going to some Yidden will speak English, so we want to have... So, why didn't the Eibershter make that when the time will come, if there is a navi at that time he will teach the Torah in English and that'll bring a kedushah? The answer is very simple: every inyan in Torah has to go through Moshe Rabbeinu. And that is the reason he did it at the end of his lifetime, because earlier there was no need for it. Be'emet is at that time there was also no need for it, for then. But it was the late the the last point time possible. Later, after Moshe's histalkut, would too late, because it has to be done through Moshe. So, the last chance possible the Eibershter made it he should say it. But it's all based on this one nekudah that all the inyanim of Torah have to go through Moshe. So, here too, we just finished saying that this building of the מזבח on ה' ניסן ה' סיון and the קרב... is a special inyan, as we'll see later on, in the preparation to Matan Torah. So, therefore, it had to be done through Moshe, because all the inyanim of Torah, מתן תורה, go through Moshe. Yeah? No. Stam it is, Hebrew is still better, still still original. Yeah, the letters itself are holy. But still the other ones are also Torah, but it's definitely better. Yeah. Besides besides the language, I tell you why another inyan, this is we're going to get carried away. Besides the inyan that this is the the real language, the holy language which contains the kedushah of Torah originally, the other ones also, the Hebrew language, and I'm not talking about Hebrew now where half three quarters of the words are not... you read a sentence in Hebrew now, there's probably one word in Hebrew in Lashon Kodesh and the rest is סופרמרקט and this and so, and who תהיה על הטרפון and this this and... I heard somebody asks Israeli asked American, איך אומרים טלפון באנגלית? How do you say telephone in English? Thinks, call telephone a Hebrew word. Most of the words now are I saw in the Kfar Chabad advertisements and things. I couldn't I couldn't figure out. So I saw: mayonnaise! מם וא״ו יו״ד נו״ן יו״ד זין. Mayonnaise! So, it's a Hebrew word. But anyway, we're talking about the real Lashon Kodesh. The real Lashon Kodesh contains so much more than the simple translation. So when you have a word in a pasuk in Lashon Kodesh, you know how many peshatim there are there? When you translate it into English, you could only translate it in one way. The translation, the way, is the simple peshat. But all the other hidden meanings that are there, you can't translate unless you're going to have to write each peshat. Now, we know that

each word in Torah has how many peshatim? From one place it says שבעים פנים לתורה, 70 ways. Another place it says there are 600,000 peshatim in every word of תורה, על דרך הפשט, 600,000 על דרך הדרוש, 600,000 על דרך הרמז, 600,000 על דרך הסוד. So there are quite a few interpretations in each inyan in Torah. Each letter each Yeah, each inyan. Now imagine Now if you have it in English, English has only one. And Lashon Kodesh has so many. And besides the interpretations there is a concept of gematria. And each word has a gematria. In English, you can write a word. There's no gematria. You ever hear of gematriot in English? There is roshei teivot, abbreviations. In English, you also have abbreviations, but roshei teivot doesn't have And when you look in in all the cheshbonot you make in the gematriot, there are gematriot, there are צירופים, ותמורות. You can have gematriot upon gematriot. If you ever look in Likkutei Levi Yitzchak, the Rebbe's father's sefarim, you'll see things that are unbelievable. He has ענינים על פי קבלה, but it's all based on the pesukim and on the words, not just on the gematria, but the gematria of the square root of this letter comes out to the gematria of this and this inyan. And this is three times this, if you go double it three times it's all kind of חשבונות. So all that is only in the Lashon Kodesh. That's besides it. That's why there's a maalah to daven, we're not talking about davening here, but to tell you the davening in the original Hebrew over davening in English. Even though if you don't understand what you're saying, we know always it's better to understand, because the whole ענין כוונה, so you should say the words in English, but it's kedai to daven in the original and learn what the peshat means, because there's so much in it. Anyway, this is noge'a the ענין לשון קודש. Going to the There is nothing noge'a to the שיחה here. The point here we understand why Moshe Rabbeinu himself built the מזבח. ודאס איז אייך די הסברה וואס די גמרא איז מוסיף והקריב עליו קרבנות. And that's why the Gemara also adds that he brought a korban on it, אז משה רבינו האט אליין מקריב געווען א קרבן אויפ׳ן מזבח. But Moshe Rabbeinu himself brought a korban. נוסף לזה, But the הקרבה of משה בכלל חביבות מיוחדת, כנ״ל. Besides the fact that when Moshe brought a korban it was much greater because it had deeper כוונות, איז בנוגע לעניננו איז געווען echt צו דעם בנין המזבח. Here, the reason the Torah the Gemara stresses that Moshe brought brought the korban, it's to get to the מזבח. weil די שלימות פון א מזבח, איז ווען מען איז מקריב עליו קרבנות. When does the מזבח come to its completion? When is the What's the goal of a מזבח? A korban. So

every מזבח becomes a complete מזבח only when you have the korban. Since the מזבח had to do had to be done through Moshe, so the korban which made the מזבח into a real מזבח had to be done through Moshe. So, and the inyan, let's skip this brackets. And the רגע כדי דער בנין המזבח זאל זיין בשלימות, so the מזבח, the building Moshe's building of the מזבח should be complete, איז דאס פארבונדן דערמיט וואס ער האט אליין מקריב געווען קרבנות. It's connected that Moshe brought a korban. But, they mean here in the brackets the Rebbe is going to bring out, where do we see if it's a halachah or something that shows that the tachlit of a מזבח is for the korbanot? And if you don't have the korbanot, there's something lacking in the מזבח. לכאורה, you can say it's not like that. A מזבח is complete. Then you have something to bring korbanot. If you bring, it's fine. If not, you're lacking korbanot. But why is there a חיסרון in the מזבח? So, he brings an example. And this is the תוכן הענין from קיץ המזבח. This is the inyan of קיץ המזבח. What is קיץ המזבח? Who wants to tell me what's קיץ המזבח? Now I want to see. Who knows what קיץ המזבח is? What's קיץ? Rashi knows. Who knows what קיץ? It just reminds me that the Rebbe once said that some people don't know certain things. He happened to mention a Mishnah Maseches Uktzin. And the Rebbe said a lot of people don't even know what the word Uktzin means. Say there's something and he stopped for a moment, and I'm telling you, everyone was scared that he's going to stop and say, \"Nu, what does the Mishnah of What does the word Uktzin mean?\" It looked like he was ready to do it because certain times the Rebbe did it. Certain times It used to be when he used to, by Rashi's, so he did it mainly when Zalman Yaffe used to come from England, and he

used to be the Rashi person at that time, so the Rebbe used to ask the kushyos, so he used to sit and count, so the Rebbe would sometimes stop and say, \"Nu, which number are we holding?\" And turn around to him, \"Nu, which number?\" And he would tell you sometimes he would catch him like I remember once the Rebbe spoke at a Rashi כ\"ד מתנות כהונה, the 24 מתנות כהונה, so the Rebbe asked 24 kushyos. And the Rebbe asked him, he was in the middle got confused, he said wrong number, so he like oysgemisht, but the Rebbe It happened one other time when the Rebbe mentioned a Gemara and he said a machloket between Rav and Shmuel and he started saying who holds what, and he stopped, couldn't remember. So he said, \"וואו זענען אונדזערע בקיאים בש״ס? Where are those who are בקי בש״ס?\" And he looks around, and he says, \"Reb' אברהם, נו, וואָס זאָגט די גמרא?\" It was Reb' Avraham, Reb' Avraham Ziskind, he was a בקי בש״ס. He didn't answer, and then the Rebbe continued. He said later he knew, he remembered, but he wouldn't say in front of the Rebbe. There was another time that the Rebbe also did this and asked somebody who was not a בקי בש״ס at all, and the Rebbe called him by his name, and then the Rebbe stopped a second and started smiling and told him, \"Zog l'chaim. You should say l'chaim.\" And he

didn't know, so obviously he didn't know, but but this Uktzin I remember stopped for a second, א פאל דער רבי פרעגן what's Uktzin. Anyway, what's קיץ המזבח? Nu? Anyway, I'm sure everyone knows. קיץ המזבח means nu, who's going to say? Shalom Ber. You're not going to say, are you? Okay. I I understand. I understand. I remember once Mr. Fellig came into the shul, he used to learn דף יומי, they were learning and it spoke about בירוצי המידות. So he runs in and he says, \"Who in shul knows what בירוצי המידות are?\" I had a nice... But קיץ המזבח is when the mizbeach is empty, there are no korbanot. On this you have the korban tamid and the korban musaf, and then there are certain times people came and brought a korban olah, nedavah and shelamim, all kinds of korbanot. But it happened sometimes that there was nobody there and the mizbeach was just empty. So there was a fund of money that they used to have from different things that if there was no other korban, they would try to go get a korban and bring it as a korban for a קרבן ציבור, but for no special reason, just to keep the מזבח occupied, because it's not nice for a מזבח not to be. So what the Rebbe brings out from this דין, דאָס איז דער תכלית ענין פון קיץ המזבח אַז מען לאָזט נישט די מזבח בטל פון קרבנות. You don't allow the מזבח should be battel from korbanot. היות אז די שלימות פון א מזבח איז ווען מען איז מקרב קרבנות, because the מזבח is without korbanot it's missing, so shleimus is korbanot. So

here too, because the shleimus of the מזבח is korbanot, so Moshe Rabbeinu built the מזבח himself, because that's the תכלית, like we'll see later on that's a very important ענין in הכנה to מתן תורה, so Moshe Rabbeinu brought the korban to make the shleimus of the מזבח also through him. But we're still this is still a riddle. We still don't know what's going on here. We just know it's very important, and because of that, he did it himself, but why is it so important? And why is the מזבח of ה' סיון so important? We still don't know. So anybody who can't sleep at night because he doesn't understand it, you could look at the shichah, take a peek, and you'll know the answer.