Rosh Chodesh Shvat - Part 3: Moshe Rabenu

00:01 The hemshech in continuation to the earlier installments regarding Rosh Chodesh Shvat, the day in which Moshe Rabbeinu began to explain Torah, this is Chumash Dvarim, Mishneh Torah. We continue now with installment number three, discussing an additional sikha, Shabbos Parshas Va'era tof shin chaf beis, early nineteen sixty-two. It was edited by the Rebbe and published in the Likutei Sichos volume three, page eight sixty-two. And here we relay it as it was translated in English by Sichos in English. In the eleventh month, on the first of the month, Moshe began to explain this Torah. Our sages relate that on that day, Moshe translated the entire Torah into seventy languages. Why was this necessary? At that time, all the Yidden spoke Lashon HaKodesh, the Hebrew of the Torah. So why was it necessary for Moshe to translate the Torah? And if it was necessary for the Torah to be translated, why was Moshe the one charged with this task? Seemingly, this job could have been accomplished by another. Every moment of Moshe's time was precious, especially on Rosh Chodesh, a day which is considered above ordinary work days to the extent that some, and particularly women, do not perform any work on, at all on Rosh Chodesh. Why then was it Moshe who had to translate the Torah? These questions can be resolved as follows. Before the generation of the Tower of Bavel, Migdal Bavel, the Eiraf Loga, all mankind spoke Lashon HaKodesh. After the sin of the tower, discord and division arose. One person did not understand

02:12 another's speech. This represents the direct opposite of the oneness which permeates the realm of holiness where there is one God and one nation. Moreover, through one Torah, the Am Yisrael draws down Hashem's oneness into the material world. The generation of the Tower of Bavel rebelled against Hashem's oneness, against Achdus Hashem, bringing division and separation into the world, and from then originated seventy languages. By translating the Torah into those languages, Moshe drew down the oneness of Lashon HaKodesh into the realm characterized by separation. The translation of the one Torah made it possible to appreciate Hashem Echad, even in the framework of the seventy languages of the world. This translation could be performed only by Moshe Rabbeinu for the following two reasons. A, it is dependent on the fusion of the higher and lower realms mentioned previously into fusion being brought about by the giving of the Torah. Accordingly, Hashem demanded of Moshe Rabbeinu that he also manifest the divine service associated with the patriarchs, thus reflecting a fusion of the intellect and the emotions. Because the Avos, our patriarchs, were those who represented serving Hashem with emotions. Avraham Avinu was expression of Ahavas Hashem, love of Hashem. Yitzchak was Yiras Hashem, and Yaakov was the Emunah V'Bichamah. Moshe is the Emunah of intellect, the Emunah of Chochmah. Therefore, it was Moshe who represented the highest level of wisdom, who had to descend and translate the Torah. B, it was Moshe alone who could draw down the oneness of God into the realm characterized by separation. No

04:44 other person was capable of this, for to descend to the lowest levels, a person must be on the highest. To illustrate this with an analogy, when it is necessary to explain a concept to an average student, the task will be within the ability of an ordinary teacher. But only a very great teacher can explain a profound concept to a student with little knowledge. An ordinary teacher who makes the attempt will be forced to admit that the concept's depth find no echo in his words. Similarly, it is Moshe Rabbeinu alone who was capable of translating Lashon HaKodesh into the seventy languages, a realm characterized by darkness and separation. And with this, we conclude the series on Rosh Chodesh Shvat.