Torah shebaal peh. First of all, how do you convince somebody or prove to somebody that there is such a thing as Torah shebaal peh? Actually, the Tzedukim did not believe in Torah shebaal peh; they only believed in Torah shebichtav. It says in Chumash a pasuk; that's what they did. They did not believe in the Torah that the Eibershter gave over בעל פה. And there are some people nowadays also that would be in the same, have the same problem. The Bible you have, the Chumash you have, but Torah shebaal peh, that there are all kinds of dinim that the Rabbanan said, how do you know that that was also given by Hashem? Maybe these things were all made up by the chachamim, but Hashem did not give Torah shebaal peh. So, just that is just a small thing just to explain that there is a re'ayah from pesukim. So if somebody believes in the pesukim, there are re'ayot from the pesukim that there is Torah shebaal peh. And then there is a logical explanation for Torah shebaal peh. We're actually at a step further. Some people might ask how do you know even that Torah shebichtav was given by the Eibershter? Okay, if you want to get into that, then we'll not קראכעס. You know what? I have a sevara. That's not what I thought. Let's start with this. Maybe we'll start with תורה שבכתב גופא and then into Torah shebaal peh, which we'll not be able to get into what I was thinking to talk about in Torah shebaal peh itself: how does it make sense אלו ואלו דברי אלוקים חיים, how could you have two opposite opinions and they're both the Torah? What did the Eibershter say? The Eibershter say chayav, the Eibershter say patur, and Shammai and Hillel, all these different things. But maybe we won't even get to that if we want to start a little bit earlier to start with how do you prove to somebody that there is Torah shebichtav? That means that the Eibershter gave Torah shebichtav and that is מן השמים. You know what? If you want to go a step further, how do you know there's אייבערשטער בכלל? Okay, but that far we're not going to go back because if you talk to a person that doesn't believe in the Eibershter, then there's a different way, then you have to discuss the proof that there is an Eibershter, and let me tell you clearly that there is a proof, not just emunah. That's why it says in Chassidus that it's not emunah that there is an Eibershter. The Rambam says the יסוד היסודות ועמוד החכמות is לידע שיש שם מצוי ראשון, doesn't say להאמין, it's not emunah. But that's, we're going to leave that for another time. Now we're just going to go into how do you know that the תורה שבכתב was given by the Eibershter? So one thing is first of all, if you know that there is an Eibershter, and I don't even want to use the word believe, if we know there's an Eibershter, not if, a person who knows that there is an Eibershter and the Eibershter created the world, obviously he had a reason why he created the world. He created a world with people. You're not so sure? That there is an Eibershter? No, there is. תורה שבכתב just consists of the Tanach and תורה שבעל פה is Mishnah and Gemara. Right, right. Since there is an Eibershter who created the world, he must have, and he put people into the world, he must have had a reason. There is something that he wants from the people, no? There must have been a reason why he put the people. A normal person, even a normal human being, does not do something without a reason. A meshugener does things without reasons. A normal human being only does things with a reason. Now if you're a good guy you do it for a good reason, if you're a bad guy you do it for a bad reason. A bad guy's not a meshugener, he's bad. If someone does something because he wants to hurt the other guy, so he walks over there, he throws the rock because he wants to, he has a reason why he threw the rock. He didn't just throw it stam. A guy who's nuts just takes, throws. Usually you do things with a reason. If he's a bad guy he'll do it for a bad reason. If he's a good person he'll do it for a good reason. But you do it for a reason. Certainly the Eibershter when he made the world he did it for a reason, which means for a reason we all know the reason why he did it, that's one thing for sure there's a reason, but he put people in, he definitely wanted them to do something. So it would only make sense that there was a point at one time that the Eibershter who created the world revealed to the world what he wants of the world. It makes no sense that he put into the world people and said now stay around, I'm not telling you what I want you to do, and you're here. If you talk only in normal logic, דאך, if someone wants to be an עקשן and stubborn and say no, maybe he did it for no reason, good fine, but דאך normal logic is that he did it and he put the people in and the people are obviously the purpose of the creation because the people are the... top. You have everything else that's there doesn't come to human being, yeah? What's the direct connection to He gave us the Torah? So then He created other... What? I just talking just five minutes. Just started, so I'm going step by step.

So, the first thing is that it makes sense only that the Eibershter would reveal at one point to the world what He wants of the world. And when you say what He wants of the world, it means of the human beings, because that is simple, that the human beings are what we call the purpose of the creation, because they are the ones that are in control. Besides what it says in the Torah that, but in the world itself you see the animals are all under the, human being is the highest part of the creation. So, it makes sense that there is a reason that the Eibershter, there's something that He wanted from the human beings of the world.

The only time in history that we know that the Eibershter came to the people and told the people what to do is by Matan Torah. Now, who says Matan Torah is true? Who says, we're talking now logically, who says that the אייבערשטער טאקע came to give the Torah? The Torah says so. Okay, Torah says so, but who says that this is true? And why do we say that this is more true than what the other religions, lehavdil, say? They say that their religion is what the Eibershter wants. How do we know that they're not right, and how do you know that we're right? So, it's a shaila in the עצם זאך, we say there was Matan Torah, how do we know that? And also, why is that more right than what they say? Now, the truth is, when we know there was Matan Torah is not only because we learn it in Chumash. We learn it in the Torah, because then that doesn't mean anything. The Torah says that the Torah was given by Hashem. It's because we all here in this room heard it from our parents. Okay. Where did they know it from? They heard it from their parents. And it goes back that each generation heard it from the generation before, going back all the way to the beginning of 3,000 and whatever, I don't know how long ago, from 1948 till now, how much is it? From 1948 till 5,774, whatever it is, it's 3,050 about, I don't know, whatever. There is no time in history that we know that this rumor of people standing by a mountain and hearing Hashem started. There were 3 million people who testified that they saw, whatever they saw, they couldn't give it over because it's not something that you could give over with your with words, that they saw a revelation of Hashem coming down and saying the עשרת הדברות. 3 million people were standing there because we were told, our whole generation was told by the generation before, by the generation before, a generation before, that there were 600,000 men between the ages of 20 and the ages of 60. Now, the same amount of women. Now, how many people are there till 20? How many people are there over 60? So, it comes out be'erech between two and a half million to 3 million people who claim, who told their, who saw, claimed they saw a revelation of Hashem, who came down and said to them the עשרת הדברות, which is giving them the Torah. And they said this to their children, and their children said this to their children. Besides the klal that we have, which is a natural כלל, אין אדם, I'm saying it in Hebrew, so it sounds like a pshat, a dvar Torah, it's not a dvar Torah, but the klal is: אין אדם מוריש שקר לבניו. It's a normal thing that people don't make their children inherit a lie. No one gives over a lie to their children. And if they told this to their children that they saw, and their children told it to their children, and their children to their children, and it's a mesorah that was given down not from one person to another, but from millions of people to millions of people, and we don't have anywhere in history where it started, this is the best logical proof that this actually took place. Now, if someone wants to say, you say, \"Well, maybe these people are all lying.\" In in עצם it's shayach. It's a possibility that three, you know, it's not, say, what chance is it? What chance is it that 3 million people are all lying the same lie and they gave over to their children the same lie? Very, very far-fetched. It's possible in theory, but that's not the way we live our lives. We live our lives that we don't suspect that people, 3 million people lied. Actually, this is more true, the proof for this is more true than you know that Columbus discovered America. How do you know Columbus discovered America? You saw it? Read in a book. Maybe the guy who wrote the book is a liar. Maybe it never happened. No one ever doubts that Columbus discovered America. Everyone knows it's true. Now, if someone wants, ken zich shparn, zogt meforash, I'm telling it's not true, somebody made it up and wrote it down, no one doubts it. Why? Because in the time when this happened, there were people who knew about it, and they gave it over. And this, okay, so it's only a few hundred years, not three thousand years. But we base our understanding and acceptance based on this fact that there were people who saw it, people who knew it, and they gave it over. So as much as we know the truth that Columbus discovered America based on the few hundred people who knew it in the year 1492, right? So if we know that is true because of those few people, those few hundred people, so if we know that there were three million people who claim they saw. Ay, what did they exactly see? They can't say, because there was a רוחניותדיגע ענין. They saw Hashem, which is something you can't give over, but they said, yes, Hashem came down and it happened, and we saw it ourselves with our own eyes. Actually, what I'm saying the Rambam says, עינינו ראו ולא זר, our own eyes saw it, not somebody else's, אזנינו שמעו ולא אחר, our ears heard it, three million people say it, and they gave it over, and for generation, generation, everyone came from their generation before. So that is a proof within the realm of proof of this world. Like I said, if someone wants to say, yes, there's a chance, one in a hundred million, that they lied, there's a chance, so maybe it's not true. Good, so why don't you say the same thing by other things? And bichlal, we rely on testimony of other people. When you go to a doctor, how do you know the doctor is a good doctor? You put your life in his hands, he's going to do an operation. How do you know? Because you heard from 25 people that they went to him, and he did a good job, and you heard from another 35 people here. I tell you, these 50 people are liars. Maybe they're all liars, it never happened, the guy's not a good doctor, and these are lying. Good, maybe takeh! But you don't live, no one lives their lives that way. You go into a bakery and you buy a pound of bread, how do you know this bakery didn't put, guy didn't put, just once, didn't put poison in? Well, because so many people buy. It's all a lie, no one... We don't say that. This is not how we live, even though theoretically, you could come and say maybe takeh it's all a lie. So I'm saying, when we talk about to prove that there is a Eibershter, that's absolute. There is no way, there is no possibility to say there is no Eibershter. As much as there are people who are atheists, but they're pashut stupid. And that's not for now, that we'll have a second other time. But this, somebody who wants, ken zich shparn and say, 'No, I'm telling you that it's a lie.' A possibility, but it's so far-fetched that we never live, we never do anything that way. We go to a doctor, we buy things, we do everything based on testimony of people. So here we have the testimony of these three million people who said, and there is no reason to say it's, and takeh, in history we never heard that it started at one point to say, 'Well, these people made up that this happened.' So it went from generation to generation. He's right. It's possible it's an imagination. People imagine things. But how, how much chance is there that three people imagine the same thing? Three million people! Three million people! You have two people, and I'll get into that in a second. We're talking here about three million people or two and a half million, we don't know exactly, two and a half million people testify that they saw the same, they all imagined the same thing? And they all got together to make up this thing? It's, it's a possibility, but I'm saying in שכל, נישט אמונה, it's a very far-fetched thing. And let me go in further. Ah? No! My father told me. My father taught me the Torah, yeah, but he heard, and he heard it from his father. So we say it because we learn it, we get this information through the Torah, through the book, so to speak. But my father told me he heard it from his father, and his father heard it from his father, his father, it goes back, a straight mesorah, knowing that this is what happened, that there were three million or two and a half, three million people be'erech who saw it. So I'm saying, how many people could you fool? You could fool, the expression goes, you could fool one person, some people some of the time, but not all the people all the time. You can't fool all the people. It's a very, not normal thing. So, so why don't we say that by Columbus? Why don't you say Columbus didn't discover America? No, they said they did know! They didn't know, they say they did know. We know what it is. They said we saw, we heard, and we saw the voices, and we saw, ראינו את השכינה, or whatever it is they saw. They can't describe it to us, but they all said the same thing, we can't describe it physically because it's not a physical thing, but we all saw it. How much chance is there that one person said it, and then three million people decided? But they, but... But how is it, how much chance is it, it's possible in theory, how much chance is it that this is what happened, to convince two and a half million people the same thing, and no one should come and argue, no, it's not true, and I'm sure, and here it was פה אחד, there was no argument, no one argued at that time, everyone agreed. Three million people agree the same thing? I can't see five people agreeing to the same thing. One guy comes, says, this is it, the other guy will say farkert, it's not this. What's normal human being? Everything they were arguing. Even by the Yidden, it says, till they came to Har Sinai, it was a machloket. I mean, this is, you have two Yidden, you have three opinions. That's the truth. This guy doesn't believe, this guy doesn't, that's normal. They say they once came to an island, there was one Jew there got stuck on the island, and they found that he built two shuls. One Jew needs two shuls? Sure, he says, this is the shul I go to, this is the shul I don't go to. Because everybody has a shul he בפירוש doesn't go to. That's what it is. And the Gemara says you have three, you have, the Aibershter created all the people look alike, everyone has a nose and eyes and this, אין פרצופיהם שוות, no two people look alike, ואין דעותיהם שוות, no two people have the same da'at. But you don't need the Gemara for that. See, I'm trying to say, it's not from Gemara, this is בגשמיות. Always, if you, what you're mentioning, to tell you a story, there's a guy called Robinson. He was a rich man. He lived in Chicago, and he gave a lot of money to Lubavitch. He actually paid for the mortgage of 770. תש״י, after the פריערדיקער רבי'ס הסתלקות, the Rebbe wanted to pay off the mortgage, so he paid the money. When they gave out, Lubavitch gave out this Shdei Chemed, he was the one that paid for it. Anyway, once they say, went into the Frierdiker Rebbe in יחידות, and he tells the Frierdiker Rebbe he has a plan how all the institutions of Torah, Jewish institutions in Chicago, should all work together under one umbrella. Work together, and he told the Frierdiker Rebbe a gantze plan. After he finishes presenting his plan, he says, nu Rebbe, what does the Rebbe say about this plan? So the Frierdiker Rebbe says, it's a very, very good plan. There's only one problem with it. He says, what? Mashiach didn't come yet. To have them all work under one umbrella, has to have Mashiach for that, didn't come yet. No one goes together. I mean, so to say that three million people, I'm just saying logically. Now, you can say maybe it happened! They say someone wants to be בדווקא עקשן and go against everything that is normal in life, he could do it and say, no, maybe it did happen! Maybe, not impossible, it's a possibility, but how, how much chance is it? Yeah? Okay, we'll get to that in a second. We'll get to that in a second. Okay, if we're gonna have so many questions, we'll never get anywhere, yeah. Because my father told me. Yeah, he told me there were 600,000 men between We, he taught it to me through, through the pesukim, but he taught me because, and that was his father told him, and his father, and all the Yidden. So, we know that there were 600,000 people, that we know, we don't know more, 600,000 men between 20 and 60. Now, make a cheshbon, it's two, two and a half million, three million, we don't know exactly, but it says somewhere like that. So, memeila, like this. So, number one, there has to be some time in history where the Aibershter came down and told the Yidden The Yidden, not just the Yidden, told the world. I made a world. I put you in here. I want you to do something. So, he told us. This is the time that we know from these people. The she'eilah is, but we have other religions, also. Other religions claim, also. The difference is, other religions, even the way they claim, is it's all based on one or a few people. The religion of Islam, know what they claim? That there were 20,000 people who saw Mohammed a minute after his revelation. He came, and there were 20,000 people, and he said, I just had a revelation All you got to be is a meshugener, or a liar, or a person that has fantasies, and that's all you need. One person? One person you can't believe. You can't believe one person at all. Der emes is he was a meshugener. He was an epileptic, that we know, and he used to fall, had seizures, and that was his revelation. Actually, the truth is, who got him involved in making a religion, his wife, who was Jewish. You have to have a Yid involved in everything. Nobody is smart even to chap and make such things. אותו האיש was a Jew himself, and here he had a Jewish wife, this guy. Huh? They say that too. No one argues it, yeah. But they claim that when he had these seizures, he had giluyim. Oder ya oder nisht, he had giluyim. You know, there's, the Rebbe once told a vort. There was once a פוילישער רבי who passed away, and his son was not such a great tzadik, so the chasidim didn't make him into a Rebbe. So, once he comes to the chasidim, he says, my father came to me in a חלום and told me that I should become Rebbe. So, the chasidim told him, next time when your father comes to you in a חלום to tell you that, tell him to come to us in a חלום. He says he came to him in a חלום. He says so. So this is based all on one person. One second. We'll go k'seder.

בנוגע Christianity, so there it's not from one person, but it's based on a few people, 20 people who claim that they saw אותו האיש do this, do that, I don't know, whatever they claim. So it's based on a few people. The moment you base on a few people, all you need is these few people to get And this is normal for a few people to get together and make a plan. How many guys make plans and they trick other people? It happens. So a few people, or they're liars, or they're looking for money, or they're looking for what, and they come up with a plan, and they come with the things, and that comes out. Memayla, that has no validity, even בגשמיות, it has no validity whatsoever. Those that want, they could say they have emunah. We're not talking about emunah now. Emunah, we have emunah, we believe, we know the Eibershter gave the Torah, but we're not talking about emunah. Talking about understanding having like a logical thing. So if a if a Christian will tell you, \"I have emunah, I believe,\" good, okay. Emunah, you can't fight. But if you're talking logic, what's his logical proof? There's no logical proof there, because it all comes from one person, from 10 people, from 20 people, and it's all like that. There is no place, no place in the world, nobody in the world has this nekudah of having 3 million people which we know from generation to generation has passed on that 3 million people saw the same thing. It's not 10 people. If it'd be 10 people, 20 people, it'd be a problem. But if it's if it's a 3 million, two and a half million people, then that is the logical, besides our emunah that we know if it says in the Torah, that there was a Matan Torah, and there has to be a Matan Torah sometime. There has to be in that in history sometime that the Eibershter told the world what He wants. Now, the question that one will ask is this is only בנוגע the עשרת הדברות. The עשרת הדברות we heard from the Eibershter and the 3 million people said we heard from the Eibershter. What about the rest of the Torah? Who told us the rest of the Torah? Moshe Rabbeinu. Moshe Rabbeinu went up to Har Sinai, was in Har Sinai for 40 days, 40 nights, came back and gave the Torah. Whatever that should mean, however as I guess it won't be today, but And and he gave the Torah. So it's all based on one person. All you need is Moshe Rabbeinu. Someone could say, \"He's one human being. Maybe he lied. Maybe he cracked up and came up with fantasies of בבא מעשיות and he said that this is that this is what came.\" It's all based on one. And if we're saying that the reason the other religions have no proof because it's all based on one person or a few people, here we base the whole Torah on one person. משה קיבל תורה מסיני, we say. Moshe took it.

The answer to this is also very pashut. By Har Sinai, we heard, that's what it was given over to us and taken from their parents again, we heard, the 3 million people heard the Eibishter say to Moshe Rabbeinu: \"Come up to the mountain, and I will tell you the rest of the Torah, and you come down and tell it to the Yidden.\" So when we accept Moshe Rabbeinu's words, it's not because we accept the person Moshe, because the Eibishter told us to whatever Moshe will tell you, take it. And that all the Yidden heard. So here again it goes back to 3 million people, not to one person. So again, the Yidden heard, and the Rambam brings this, davka as probably He doesn't taytsh the pasuk like this, but that's the peshat, that when the Eibishter said, ואתה פה עמוד עמדי, in Chumash it's a pasuk, and my father taught me that pasuk, and your fathers taught you that pasuk, and all taught that the Eibishter said, ואתה you, פה עמוד עמדי, you stay here with Me. He says, you, all people, go back לאהליכם, you go back. You stay with Me and I'm going to tell you the rest of the Torah, which means He tells the Yidden, \"You accept whatever Moshe will come down and tell you, accept.\" Oh, so that's why we accept. We don't accept because we believe Moshe Rabbeinu, the Eibishter told us to believe, okay? So you know what? I don't care if Moshe Rabbeinu lied. It's still the Eibishter's words because the Eibishter told us to listen to Moshe. U-mimeila that's benoge'a to the other nevi'im. The Rambam says, again from Chumash it says, that if a person a navi comes and says that a certain mitzvah is off, the Eibishter told me a certain mitzvah is off, don't You know he's a נביא שקר. In Hilchot Teshuvah the In Hilchos Yesodei HaTorah, when the Rambam goes into the halachos of a navi, he says if a navi comes and says that the Eibershter said to be מחלל שבת, so the din is like this, if he says הוראת שעה, be מחלל שבת, this Shabbos the Eibershter told me, you have to listen to him. If he comes and says the Eibershter said from now on no more Shabbos, you know he's a נביא שקר. Why? Because in the Torah it says that Shabbos is Shabbos for always. Who told us the Torah? Moshe. Moshe was a navi. Then you have another navi will come and say it. So why do you say that what the other navi says is definitely נביא שקר? Why is Moshe Rabbeinu's being a navi greater than the other nevi'im? Or if it comes, if a navi comes and says, \"Don't eat matzah on Pesach. The Eibershter took away the mitzvah of matzah,\" which is basically the philosophy of the Christians, they believe in the Torah, what they call the Old Testament. So then if they believe in it, so the Eibershter said to do this, and they claim k'vayachol they're a continuation of Judaism, they claim that אותו איש came and said that the Eibershter told, said, \"From now on you don't have to keep the mitzvot.\" So the Rambam says whoever says that is a rasha, a רשע שוטה, רשע בבאי, what's, where's it written? הרי זה בוודאי רשע, שוטה, וגס רוח, I forgot already what the lashon is. But anyway, so why is it takeh that if a navi comes, why is he worse than another? And we're not talking a navi that we're not sure, a navi who till now was considered a נביא אמת, and we accepted his nevuah. If he'll come and say the Eibishter took off a mitzvah, you know he's lying, 'cause Moshe Rabbeinu said not to. Nu, so why is he better? The difference is because we don't believe in Moshe Rabbeinu because Moshe Rabbeinu was a navi. He was a navi. We believe the words of Moshe Rabbeinu because the Eibishter, we heard the Eibishter say, \"Listen to Moshe.\" So we're listening to the Eibishter. So anybody who goes against Moshe, it's against the Eibishter, 'cause the Eibishter told us what Moshe Rabbeinu is going to say is the truth. If a navi says only הוראת שעה, then Moshe said in the Torah, he said that that you have to listen to. But if he says not an הוראת שעה, but he says to change the Torah forever, then we know he's a liar and therefore don't accept it. It's all because the Rambam says we don't rely on Moshe Rabbeinu only because the Torah says. And the Rambam even gives an example. When two עדים come and say something, it says in the תורה, על פי שנים עדים יקום דבר, you have to accept what they say. How do you know they're saying the truth? Maybe they're lying. Two עדים, two people could lie. He says, \"You know why we accept the truth, accept them? Not because we believe them, 'cause the Torah said believe them.\" So he uses that as an example לגבי משה רבינו. We believe Moshe Rabbeinu because the Torah said to believe Moshe Rabbeinu. Who's the Torah? The Eibishter. When did the Eibishter say it? When we heard it. So therefore, the whole, the whole Torah we know was given by the Eibishter. So we know that the Torah is מן השמים. And we know it not because of this סברות, but even to explain it to a person. Now, depends what kind of person this guy will be. If he's a person who's trying to shparn zich, trying to be akshan and he says he really wants to come to the, he wants it should be that this Torah is not true, and you're trying to explain to him and he's trying to shparn zich, I don't think you'll convince him with what I said. Because, \"No, it's still possible it's because after all, like I said, it's possible that three million people, and maybe they made it up, it's all, it's a possibility. One out of a billion, but it's a possibility.\" If it's a guy who is serious and he's really looking for the truth, if he's just der veyl till now he doesn't have proof, and he doesn't know should he accept the Torah or not, he doesn't know, so this will convince him. Because normally this is a normal way of dealing with things that we deal with even though it's not absolute. Now, this is only a raayah for Torah Shebichtav, Aseret Hadibrot, and the other parts of Torah of Chumash that Moshe Rabbeinu gave us that's written, that we have. So we have a raayah that it's there בשכל. What's the raayah that there is Torah Shebaal Peh? So what if you'll find a pasuk in the Torah which tells you that there is Torah Shebaal Peh, and if you believe in Torah Shebichtav, automatically you have to believe in Torah Shebaal Peh, 'cause the תורה says. Now is there any place in the תורה where we see a proof that there is Torah Shebaal Peh? So the Rebbe says the Rambam starts in the הקדמה of the Rambam, the Rambam says that when the Oibershter said, \"I'm going to give you the מצוה ותורת,\" or the Rambam doesn't, the Rambam says \"תורה והמצוה,\" so the רמב״ם תורה והמצוה, תורה is תורה שבכתב, והמצוה is Torah Shebaal Peh. Good. Who says that pshat? תורה תורה שבעל פה says it. What's the raayah? The Rambam says it. So it's a raayah, we've got to find a raayah outside. We got to have to find a raayah from Chumash directly. Now, Rashi in Chumash says, when it says in pasuk, I forgot already what the beginning of the pasuk is, but the pasuk uses the word, \"I'm giving you תורותי.\" What's Taytsh תורותי, \"my תורות?\" We only have one Torah, how do you have תורות? That shows that there is more than one part to the Torah, תורותי. So that is Torah Shebaal Peh. But besides that,

there is one, two Halachot in Torah where we know for sure we see that there is Torah Shebaal Peh. One is the Halachot of Shechitah. Where does it say that you have to Shecht? Korbanot it says. Where does it say that before you eat meat you have to Shecht the בהמה? The Pasuk says, \"וזבחת.\" You have to Shecht. How do you have to Shecht? How? We don't know what to do. So you could say, \"Well, you Shecht anyway you want.\" The Pasuk says, \"וזבחת כאשר צויתיך, you should Shecht as I commanded you.\" Nu, Then there's one more thing and that is the Mitzvah of קידוש החודש. We know that there is a Mitzvah of קידוש החודש, that's in Chumash. החודש הזה לכם ראש חודשים ראשון הוא לכם לחודשי השנה. The Eibershter said this is the first month, this is... now קידוש החודש is a Mitzvah that half of the Torah depends on. קידוש החודש makes up when is Rosh Chodesh, makes up when is Pesach, when is Sukkot, when is Rosh Hashanah, when you could eat Matzah, you have to eat Matzah, when you can't eat Chametz, when you have to fast on Yom Kippur. You know how many things are dependent on קידוש החודש? And you know how many words in the Torah it says about קידוש החודש? This one line: החודש הזה לכם ראש חודשים ראשון לכם לחודשי השנה. That's it. And but we have so many things on it and the Torah doesn't say. So it only makes sense to say that the Eibershter gave over baal peh what to do. And this is another logical explanation. When we say that, the first thing I said was that for sure when the Eibershter made the world, put people in the world, he definitely told the world what he wants them to do. So we said, when did he tell it to us? Aseres Hadibros by Matan Torah, that's when he told the world what he wants the world to do. Okay. But you know, if all the Eibershter gave us was Chumash, he still didn't tell us what he wants us to do. From Chumash, you know what to do? It says in Chumash, לא תעשה כל מלאכה, don't do melachah on Shabbos. What does that mean? You could have a million interpretations of what לא תעשה כל מלאכה means. So what did the Eibershter give by telling them don't do melachah when everyone is... no one knows what it means? If we're saying that the Eibershter decided to tell the world what he wants them to do, doesn't it make sense that he told them in detail what actually he wants them to do? So if there's no Torah Shebaal Peh, he told us don't do melachah on Shabbos. He must have told us what melachah is. So in Torah Shebaal Peh, he told us baal peh, ל״ט מלאכות, learn it out from the Mishkan, whichever way it is as we'll try to explain next time maybe. But but you can't say that he didn't say. Huh? הידיעה. Could be. How do you know that this is... Baal peh? I'm trying to say now that there must be a Torah Shebaal Peh. Now we have no other Torah Shebaal Peh, so then this is Torah Shebaal Peh. I mean, what I'm trying to say is, who says there's at all a Torah Shebaal Peh? Torah Shebichtav, like the Tzedukim said. Torah Shebichtav and that's it. What I'm saying is seichel. Now again a person can say maybe the Eibershter didn't say. You could שפאר זעך, you could אקשן זעך, you could... but if you look logically, it makes sense that the Eibershter created the world, told the world what he wants them, and told them clearly. So the Eibershter said, I'm telling you exactly what I want you to do, so it must be that he said it baal peh, because in the Torah it's not written. And these are examples that the Alter Rebbe gives in Iggeret Hakodesh. לא תעשה כל מלאכה, he says what's a melachah? Maybe a melachah means carrying heavy weight. Maybe takeh. When the Eibershter said in... by תפילין, וקשרתם לאות על ידך והיו לטוטפות בין עיניך, you should put it as a sign on your hand. Maybe the Eibershter wants we should take a potato and put it right here. How do you know what to do? So the Eibershter really didn't tell us anything. It shall be, you shall tie it, what it? What's the it? וקשרתם לאות על ידך, they should be... he didn't say, it doesn't say what. So obviously, it must be that baal peh he explained. And this is only a logical thing to happen also. Imagine if the Eibershter if Torah shebaal peh would be in כתב. What would be? You'd have Chumash would be thousands of books, I mean... so ela mai? It makes sense that you write the nekudot, and there is a code how to figure out those nekudot, and then there is explanations on those nekudot, that's exactly what he did. Torah shebichtav is the book that has the יסודות and around that baal peh the Eibershter gave it over. How exactly he gave it over, what he said, that we have to talk about, that's a separate... that's... really I was thinking to get into that, but we'll leave that for next week. What exactly did he say, and what's the pshat when we say Torah shebaal peh, we say the Gemara is Torah shebaal peh. What's in the Gemara? A kashya and a terutz. And the Gemara has a machloket between this person and that person. That's what the Eibershter said? But we say the Eibershter definitely gave over Moshe Rabbeinu. He gave him over baal peh what he meant when he wrote the Torah, when he said in the כתב. So what do you mean, the Mishnah and the Gemara? How's that? That's... that we have to understand, we'll go into that. But definitely the Eibershter gave Moshe Rabbeinu... see, Torah shebichtav... also was not written by the Eibershter. Was written by Moshe, but the Eibershter dictated the words. The Eibershter told him, these and these words you should write, and Moshe wrote it down. Torah shebaal peh, the Eibershter didn't tell him to write it. As a matter of fact, the Eibershter said don't write it, you're not allowed to write it, דברים שבעל פה אי אתה רשאי לכותבן, you're not allowed to write it, till it came to the time of Rebbi, when Rebbi saw that the Torah will be forgotten, so he said, quoted a pasuk that says, עת לעשות לה׳ הפרו תורתך. Sometimes when you see that the Torah will get dis- will get lost, so you have to go do something which kivayachol sounds to be against the Torah in order to preserve Torah. That's a pasuk in Tehillim, so Rabbi, because of that he got a heter and he wrote down the תורה שב- שבעל פה. But תורה שבכתב was written, this was orally. But exactly how it was said and what was said, that we have to go further, because otherwise it's hard to say, because you tell a person, what's תורה שבעל פה? The Eibershter, תורה שבעל פה gave over to Moshe Rabbeinu. What did he give him over, the Gemara? So every word in the Gemara, and we say yes, every word is the Eibershter's words. How? So the Eibershter said, איתיביה אביי לרבא, that's what the Eibershter told told the told the Moshe Rabbeinu? So that we have to get into, but the nekudah till now what I'm trying to, this is the hemshech, that okay we should have maybe we should have started at the beginning, Faran an Eibershter. That's one thing. Then that we put aside. Then we have that this Eibershter created the world, told the world what to do. At one point, he came down to Har Sinai, and gave the Torah, and we have re'ayot for that. And not only re'ayot that he gave the תורה שבכתב, also gave תורה שבעל פה. Well, obviously at one point he had to do it, and the way it seems is that there was a hachana time till they the world Like, a lot of times you want to tell somebody to do something, you wait till he gets ready for it, and then you tell him. But sometimes you have to tell him. No. Well, certain things he said before also, but not about the תורה, שבע מצות, yeah. Told him, that's very general. Ah? So certain mitzvot he told humanity, but that's first of all, it's not something that you could prove also. It's all from Chumash. But this is something that we could prove, because this is something that we have the 3 million people. Yeah. How what? How is that considered תורה שבעל פה? Yeah, it's all part of the same question: how is the Gemara, how are the mefarshim, how is all this תורה שבעל פה, did the Eibershter say these words? And then we have an opposite thing: כל מה שתלמיד ותיק עתיד לחדש ניתן למשה מסיני, what does that mean? Somebody comes up with a good peshat, so we never heard it, so the Eibershter didn't give it to Moshe, how? Anyway, we'll get into that next week. Okay, just for a vort on the parashah, says that Moshe Rabbeinu-

Yaakov came, ויפגע במקום, וילן שם, he slept over, וישכב במקום ההוא, he slept there. Then when he woke up, he said, מה נורא המקום הזה ואנכי לא ידעתי, how fearful, off- awesome this place is and I didn't know, and Rashi says, if I would know, I wouldn't have slept here. Now the sheilah is like this, why did the Eibershter make that he should sleep there? Why would it be if he wouldn't Imagine, like this place where you don't really have to sleep, punkt 14 years before he got here he didn't sleep, right? Rashi says, 14 years he didn't sleep. 20 years after that by Lavan, he didn't sleep. But punkt here where it's a place where you shouldn't sleep, that's where he slept. Somethin- What is that? Isn't a strange thing? Some a משונהדיקע זאך, and it's all min hashamayim. The Eibershter even made it dark earlier so he should go to sleep. Why did Hashem want him to sleep punkt here? When, meile you could say a person has to sleep, but you see he didn't have to really sleep so much, because he didn't sleep before, he didn't sleep after. So the Rebbe says the answer is like this: what's the chiluk between a person standing or sitting and sleeping? One of the differences is, when you stand you're upright. Your head, which is the more important part, is higher, and the feet, which is the least, is lower. When you're sleeping, you're laying down, your your whole body is equal, there is no difference. Laying down, being all parts higher or lower all the same, shows on the level of bitul. When is there a difference, higher or lower? When you're a metzius. So you're a metzius, this is a better metzius, stronger metzius, more metzius, it's less metzius. When it came to the מקום המקדש, or that's where he was in Har Habayis, where the Shechinah rests, over here he reached such a high level of bitul that there was no higher and lower, that's why it was like when you lay down. That's So the רוחניותדיקע meaning of וישכב במקום ההוא is this, because he reached a level which is higher than daat. A level of daat, when you understand, there is a maalah of this, this is lower, this is higher. Lemalah mitaam vedaas, when it's complete bitul, which is higher than taam vedaas, that's represented in the idea of laying. And that's what he said. He said, מה נורא המקום הזה ואנכי לא ידעתי. I don't have the daat, I reached a level where there is no daat, which I'm beyond the daat, lemalah mitaam vedaas. And like how you say עד דלא ידע, בין ארור המן doesn't mean you don't know, you reach a level of לא ידע, a level of higher than daat. And when you reach a level, then that's why over here, his whole, all his parts were all the same. And that's what Rashi says, he said, אילו ידעתי לא ישנתי. If I would, if if I would know, which means if I would have the level of daat, being a lower level, I wouldn't sleep here. But why am I able to sleep, which means why is my מדרגות that were all equal, it's all because לא ידעתי, because I didn't know. But this just shows that when a person reaches a higher מדרגה, then they're all the same, and that's what everyone is supposed to strive to, in his level at least, to reach a level not everything is has to be based on sechel, have to give yourself over to Hashem with kabbalat ol. Kabbalat ol, then you're completely given over to Hashem.