English translation — ר"ח שבט

Rosh Chodesh Shevat<pg>38</pg>

A.

"And it was in the fortieth year, in the eleventh month, on the first of the month etc., Moses began to explain this Torah, saying"<sup>1</sup>,

And our Sages, of blessed memory, said<sup>2</sup>

— brought in Rashi<sup>3</sup>

"In seventy<sup>4</sup>

languages he explained it to them."

And it requires explanation — for what purpose did Moshe Rabbeinu need to explain the Torah to Israel<sup>5</sup>

in seventy languages<sup>6</sup>?

In Levush<sup>7</sup>

he wrote "that he was concerned perhaps not all of them are masters of the Holy Tongue and they did not understand it at all,

for certainly a great nation such as this that is more than six hundred thousand includes many speakers of different languages<sup>8</sup>

therefore Rashi said in seventy languages,

meaning that since he was concerned that perhaps there are among them speakers of other languages..

certainly he needed to explain to them in all the seventy languages, whichever of them you exclude, perhaps there are among them [speakers] of that language that he left out and they would not understand it".

But at first glance its explanation is difficult to understand,

that if Moshe Rabbeinu was concerned about this,

why did he wait until now,

at the end of forty years,

to explain the Torah in seventy languages,

and did not do so immediately after the Giving of the Torah<sup>9</sup>?

And furthermore,

Is it because of "concern that perhaps not all of them are masters of the Holy Tongue" that Moshe needed to trouble all of Bnei Yisrael to hear the explanation of the entire Torah in all seventy languages!

Some have written<sup>10</sup>

"that because Moshe Rabbeinu, peace be upon him, saw that Yisrael would go into exile among seventy nations, therefore he explained it in seventy languages, so that in whatever place Yisrael would come, they would learn in that language."

And also this answer requires explanation,

since this matter does not affect actual practice until Israel is scattered among the seventy nations — why did Moshe Rabbeinu need to teach all this — the entire Torah seventy times each time in a different language and that most of Bnei Yisrael, the vast majority, did not understand them at all,

and as Chazal say that even in the Sanhedrin only a few<sup>11</sup>

understood them — and he did not rely on the sages of Israel in later generations that there would be a need for this.

<pg>39</pg>

2.

And one can say the explanation of this:

It is known what the Ramban said<sup>12</sup>

about the Holy Tongue,

"that the words of the Torah and the prophecies and all holy words were all said in that language..

it is the language that the Holy One, blessed be He..

speaks in"; and based on this,

since the essence of the Torah is — the Torah of G-d,

"Who gave us His Torah"<sup>13</sup>,

therefore,

it would seemingly have to be that the study of Torah is specifically in the Holy Tongue,

the language "that the Holy One, blessed be He..

speaks in".

And not only regarding the Written Torah,

whose definition is — as its name — the writing,

the precision of the letters, not missing nor extra,

as it was given from the mouth of the Almighty

(and even the reading of the Written Torah

(even though he does not understand)

is considered Torah study<sup>14</sup>),

surely there is room to say that the reading of the Written Torah is specifically in the Holy Tongue<sup>15</sup>

(the language in which it was given from the mouth of the Almighty<sup>16</sup>).

But even regarding the interpretation of the Torah and the entirety of the Oral Torah,

although seemingly the understanding is relevant

(therefore if he does not understand what he learns "it is not considered learning at all"¹⁷),

nevertheless,

thought is not like speech¹⁸,

and there are several laws that apply to speech in words of Torah¹⁹

(also in the Oral Torah),

such as the prohibition to speak words of Torah when he is naked

(but thought is permitted)²⁰

; the Alter Rebbe ruled²¹

that one does not recite the blessings of the Torah on thought in words of Torah, but only on speech of Torah study,

and more.

And since the Oral Torah is also "from the mouth of G-d"²²,

Torah of G-d — a place to say,

that the name and definition of "words of Torah" applies only to words that are in the language that the Holy One, blessed be He, speaks,

namely the holy tongue²³.

And this was the action of Moshe Rabbeinu,

that by his explaining the Torah in seventy languages — the name "Torah" applied to words of Torah learned by Bnei Yisrael in other languages²⁴.

Although this is not<pg>40</pg>

the language that the Holy One, blessed be He, speaks in,

nevertheless the definition of words of Torah applies to this,

and when a person utters matters of Torah in the languages of the nations²⁵,

he utters "words of Torah"

(and it is forbidden to speak them before the blessing of the Torah,

etc.).

[And one must say,

that this concept we also find in the Torah itself,

that there are in it languages of the nations,

like&lt;sup&gt;26&lt;/sup&gt;

: "Yegar Sahaduta",

"Totafot" and more — that the reason that these words are included in the Torah

(which is entirely "from the mouth of the Almighty"),

is so that the holiness of the Torah should rest upon these words,

that by this the languages of the nations become fit "to convey" through them words of Torah&lt;sup&gt;27&lt;/sup&gt;,

and something similar extends to all languages when one studies Torah in them].

And the reason that this matter was done specifically through Moshe Rabbeinu is,

because all matters of Torah were given to Bnei Yisrael specifically through Moshe,

"Moshe received Torah from Sinai"&lt;sup&gt;28&lt;/sup&gt;,

and even to the extent that Chazal said&lt;sup&gt;29&lt;/sup&gt;

that "everything that a diligent student will innovate in the future was all said to Moshe at Sinai".

And likewise in this matter,

that the resting of the name "Torah" upon words of Torah that are said in seventy languages can come only through Moshe.

3.

Based on this, we can further explain a matter that we find regarding the translation of the Torah into seventy languages — that after Moshe Rabbeinu explained the Torah in seventy languages,

Moshe commanded&lt;sup&gt;30&lt;/sup&gt;

and the elders of Israel the people..

on the day when you cross the Jordan etc. and you shall set up for yourself large stones etc. and you shall write on the stones all the words of this Torah clearly",

and our Sages said&lt;sup&gt;31&lt;/sup&gt;

— and brought in Rashi&lt;sup&gt;32&lt;/sup&gt;

— "in seventy languages",

meaning that in addition to this that he explained to them the Torah in seventy languages orally,

he commanded&lt;sup&gt;*32&lt;/sup&gt;

that they write the Torah in seventy languages.

And according to what was explained above, the reason is understood that both must be: for behold, the Rambam&lt;sup&gt;33&lt;/sup&gt;

explained that the writing was "in the script of each nation of these nations".

And it is found that there is no difference between the "in seventy languages he explained to them" and the writing of the Torah in seventy languages except whether this was orally or in writing,

but also when the discussion is only about the language of the nations or&lt;pg&gt;41&lt;/pg&gt;

Only^*33

in the script of the nations.

And they are the two matters of "he explained it to them" and the writing — which are two actions,

the one that there should apply a name and definition of Torah upon the Torah learned in the languages of the nations,

and the second — that there should apply the name of Torah upon the script of the nations,

that the books in matters of Torah that were written in the script of the nations,

they are holy books³⁴

(that it is forbidden to treat them with disrespect³⁵

etc.).

4.

And now according to its simple meaning,

this verse speaks

("Moshe began to explain this Torah")

about the recitation of Mishneh Torah,

from which it is understood,

that the explanation of the Torah by Moshe Rabbeinu "in seventy languages" its content is connected with the innovation of Mishneh Torah.

And according to the above, one must explain the connection between them,

And with the introduction of our Rabbis, may their memory be blessed&lt;sup&gt;36&lt;/sup&gt;

"The curses in Mishneh Torah..

Moshe said them from his own mouth"

(And not like those in Toras Kohanim

(Parsha Bechukosai),

that "Moshe said them from the mouth of the Almighty.")

And it has already been explained in many places&lt;sup&gt;37&lt;/sup&gt;,

that this principle was stated not only regarding "the curses in Mishneh Torah",

but the entire book of Mishneh Torah Moshe said "from his own mouth".

And in the explanation of the matters, the commentators elaborated&lt;sup&gt;38&lt;/sup&gt;,

for at first glance, how can one say about a verse from the five books of the Torah that Moshe said it "from his own mouth"

(And not "from the mouth of the Almighty")

— and behold, it is a clear law&lt;sup&gt;39&lt;/sup&gt;

that "one who says that the Torah is not from G-d..

even one word,

if he said Moshe said it from his own mouth, behold he is a denier of the Torah."

And it is explicit in the Rambam&lt;sup&gt;40&lt;/sup&gt;

regarding "the eight verses at the end of the Torah" — "that all is Torah and Moshe said them from the mouth of the Almighty"?

And it is explained in this according to the words of the Tosafot&lt;sup&gt;41&lt;/sup&gt;

"Moshe said them from himself — and with the Holy Spirit",

that is,

that also

(the curses that are in)

Mishneh Torah were said with the Holy Spirit and are included in the Torah that was said "from the mouth of the Almighty",

except that in "from the mouth of the Almighty" there are several levels&lt;sup&gt;42&lt;/sup&gt;

(And regarding "the mouth of the Almighty" that is in the first four books,

behold "the Holy Spirit" that is in Mishneh Torah is called in the category "his own mouth",

and as below section 5).

And it requires explanation: since the definition of the Written Torah

(the Five Books of the Torah)

is that it is entirely "from the mouth of the Almighty"

(And in this it is different from the Prophets and the Writings, which also were said and written with prophecy or with the Holy Spirit,

but they are not included in that same level of "from the mouth of the Almighty" like the Torah of Moshe&lt;sup&gt;43&lt;/sup&gt;)

— if so, why were included in the Written Torah also the words of Moshe that were said

(only)

"with the Holy Spirit",

and even that regarding the first four books they are in the category "from his own mouth"?

And one must say the explanation in this:

It is known what our Rabbis, of blessed memory, said

"Is there anything that is written in the Writings that is not hinted at in the Torah",

and Rashi explained "And Moses did not hint it in the Torah,

for the Chumash is the foundation of Prophets and Writings and in all of them there is support to find from the Torah".

And based on this, one can say,

that just as for the content of the matters in Tanach "there is support to find from the Torah",

so too it is regarding the manner of revelation of the matters in Tanach,

that in order for the name "Torah" to apply to them,

there must be a "foundation" for such revelation in the Torah of Moses itself.

That is: the matters in the books of Prophets and Writings

(which were revealed through prophecy and the Holy Spirit)

are not only in the category of "words of a prophet"

(and the like),

but they are "Torah".

Therefore the commandments in them,

we are obligated to fulfill

(not

(only)

from the obligation to listen to the words of the prophet,

but)

from the obligation of the Torah to fulfill "words of the received tradition"

(except that they do not have the same severity as words of Torah,

the Five Books of the Torah)⁴⁵.

And it may be said,

that the foundation for this

(that the category of "Torah" applies to things revealed through prophecy or the Holy Spirit)

in the Torah of Moses itself,

is Mishneh Torah,

which was said

(only)

"through the Holy Spirit",

and nevertheless it is a part of the Torah of Moses,

"for all is Torah and Moses said them from the mouth of the Almighty".

5.

And in this way we may also explain the words of the Zohar⁴⁶

that Mishneh Torah is called "the Oral Torah" and it is the source of the Oral Torah

[and as explained in the book Megaleh Amukot⁴⁷

that "the matter of Mishneh Torah is on the secret of the Oral Torah that Israel received at the end of 40 years at their entry into the land",

and this is also the hint in that "40 generations from Moses our teacher until Rabbi⁴⁸

who arranged the Mishnahs" — in the manner of "40 years that they waited

(Israel)

to receive the Oral Torah"]

:

The connection of Mishneh Torah to the Oral Torah is understood based on what is explained in several places⁴⁹

In the distinction between "from the mouth of the Almighty" in the first four books and "from the mouth of the Almighty" in Mishneh Torah,

That the first books were revealed by the Holy One, blessed be He,

Except that it was through the agency of Moses,

That the Holy One, blessed be He, placed the words in his mouth,

And Moses would copy them in writing,

In a manner that Moses' intellect and comprehension did not intervene in the transmission of the words; but not so in Mishneh Torah,

Even though also the words in Mishneh Torah were said "from the mouth of the Almighty",

Nevertheless, the revelation of the words was through Moses,

That Moses would speak on his own the words of the Lord which he comprehended in his intellect.

That is, the words of the Holy One, blessed be He, were clothed in Moses' intellect

(And therefore Moses transmitted them to the children of Israel as if he were saying them "from his own mouth").

[And will be explained based on this the words of the Ra'avn⁵⁰

That he explained that which the Sages said⁵¹

That "even one who does not expound juxtapositions elsewhere, in Mishneh Torah he does expound" — "and the reason is because the entire Torah was said from the mouth of the Almighty and there is no earlier and later, but Moses who arranged Mishneh Torah section after section did not arrange it except to be expounded."

And it can be said that his intention is,

That in the first four books<pg>43</pg>

that the Holy One, blessed be He, placed His words in the mouth of Moses

(without the intervention of Moses' intellect and comprehension),

there is no necessity that there is a reason in Moses' intellect for the juxtaposition of the matters,

and therefore he does not expound juxtapositions.

but not so in Mishneh Torah, where Moses comprehended the matters and their order in his intellect,

and of himself he would say the words of G-d which he comprehended,

then necessarily the order of the matters is understood and comprehended,

and there is [room] to expound juxtapositions — "he arranged [them] only to be expounded"].

And based on the above

(the side of the law)

it can be said,

that the reason it was necessary for there to be such a matter in the Torah of Moses

(that the revelation of the matters be in a manner that initially they were clothed in the intellect and comprehension of Moses our teacher)

is — because this is the "foundation" for the nature of the Oral Torah.

Behold, regarding the Oral Torah we find a thing and its opposite: On the one hand,

its revelation

(aside from the matters that are a law to Moses from Sinai and came through tradition)

is through the Children of Israel,

who are the revealers of matters of the Oral Torah,

through their study.

And in this, the opinion and comprehension of the student of Torah is necessary; but on the other hand,

the entire content of Torah study is to reveal the word of God.

That is: the halacha depends

(not on the understanding of man,

but)

that it is His will, blessed be He,

for the essence of Torah is — His wisdom, blessed be He,

except that the Holy One, blessed be He, gave it to the Children of Israel that they should reveal it through their understanding.

And since all the definitions in Torah must have a foundation in the Torah of Moses,

therefore this matter — that the name Torah should apply

("Torah of God")

to a matter of wisdom that was revealed through the opinion and comprehension of a created man — is in the Torah of Moses,

specifically in Mishneh Torah,

where also there exist these two extremes,

that it is the word of God that became clothed in the opinion and comprehension of Moses,

and through this, since there exists this definition in the Torah of Moses,

it is drawn forth likewise in the entire Oral Torah⁵².

And this is also the reason,

that together with the recitation of Mishneh Torah — "in seventy languages he explained to them": just as through the recitation of Mishneh Torah Moshe effected that the comprehension of the Torah of a human being

(who learns according to the rules of the Torah)

becomes a part of the Torah of G‑d

(and before one learns it one must recite the blessing of the Torah,

"Who has given us His Torah")

— so it is regarding the language in which one learns Torah,

that "in seventy languages he explained to them" so that the category of Torah should apply also to the language

(which is not a language that the Holy One "speaks in",

but a language)

of each and every nation,

the languages of human beings,

as above at length.

6.

The aforementioned matter is particularly relevant to my revered father-in-law, the Rebbe — whose yahrzeit falls on the tenth of "the eleventh month"

(on the tenth of Shevat)

— that one of his innovations in the matter of revealing the inner dimension of the Torah

(which in later generations was revealed in the teachings of Chassidus in general,

and in the teachings of Chabad Chassidus in particular)

was,

that he exerted himself most greatly in the matter of translating books and discourses of the inner dimension of the Torah into seventy languages⁵³,

so that the wellsprings of the inner dimension of the Torah should reach even to the outside literally,

also to those who not only are not connected to the Holy Tongue,

but even not to the Yiddish language⁵⁴.

that this was a giving of power from him,

that also when one translates matters of the inner dimension of the Torah into letters of the language of nation and nation,

holy they shall be,

and there is in them the virtues of the hidden aspect of the Torah,

that they arouse the hidden aspect of the soul,

and connect the person with the hidden aspect of the Holy One, blessed be He

(as explained in the Zohar&lt;sup&gt;55&lt;/sup&gt;).

&lt;pg&gt;44&lt;/pg&gt;

And from here we learn a lesson for practice,

as we stand in Rosh Chodesh Shevat

(in which "Moshe began to explain this Torah" in seventy languages),

and approaching the day of the hillula of his holy honor, my master, father-in-law, the Rebbe,

who exerted himself in the translation of matters of the inner dimension of the Torah into seventy languages —

And that each one of us must go "in the straight path which He has taught us from His ways, and we will walk in His paths, etc."

—

And particularly in this year

(event,

'_dyn_edn_1')

"&gt;* it is forty years since his passing,

And the Torah promised that in forty years

Hashem gives you "a heart

to know and eyes to see and ears to hear",

And as our Sages, of blessed memory,

that then a person stands on the understanding of his teacher,

to engage in spreading the Torah in general,

and in spreading the inner dimension of the Torah in particular,

also to those who are on the outside,

until they need to explain the Torah to them in seventy languages,

And through "your springs will spread forth outward" comes the Master, King Moshiach⁶⁰,

and He will lead us upright to our land — entry into the land⁶¹,

in the true and complete redemption,

speedily in our days, literally.

(From sichos of Shabbos Parshas Va'eira — Rosh Chodesh Shevat — 5726,

5740)