משה קיבל תורה מסיני מסרה ליהושע יהושע לזקנים זקנים לנביאים.
There were two questions that immediately immediately jump out. The first is the switch in verbs from Moshe kibeil torah. The mishna describes the first link in the shalsheles hamesorah from the vantage point of the mikabel of Moshe Rabbeinu, but then shifts and subsequently describes it from the vantage point of the moser of the of the older generation, the earlier generation as it were. The other is the euphemism of misinai as opposed to saying from Hakadosh Baruch Hu. The Gemara in Sotah famously quotes the pasuk here in Yeshayahu ואת דכא ושפל רוח. רב הונא ורב חסדא, חד אמר אתי דכא וחד אמר אני את דכא.
So what’s the what metaphorical imagery are we supposed to have when we say that Hakadosh Baruch Hu is with the the lowly, the downtrodden? Is it that iti daka, Hakadosh Baruch Hu elevates the daka so that the daka is with him? Or ani es daka, or kaviyachol Hakadosh Baruch Hu is lowering himself so that he is with a daka? That’s רב הונא רב הונא ורב חסדא. חד אמר אתי דכא.
The the metaphor, the imagery is that Hakadosh Baruch Hu is elevating kaviyachol the daka, the other says that no, the metaphor, the imagery is that kaviyachol Hakadosh Baruch Hu is lowering himself, ani es daka. ומסתברא כמאן דאמר אני את דכא שהרי הקדוש ברוך הוא הניח כל הרים וגבעות והשרה שכינתו על הר סיני ולא גבה הר סיני למעלה.
Because we see that וירד ה' על הר סיני. We see that Hakadosh Baruch Hu kaviyachol lowered himself to Har Sinai, it’s not the pshat that he elevated Har Sinai to him. אמר רב יוסף לעולם ילמד אדם מדעת קונו שהרי הקדוש ברוך הוא הניח כל הרים וגבעות והשרה שכינתו על הר סיני.
Hakadosh Baruch Hu modeled the nemichas haruach, Hakadosh Baruch Hu modeled humility in selecting the modest venue of Har Sinai as opposed to the more impressive venue of towering mountains or mountain ranges in the world. Perhaps just a little bit of the omek of what Chazal are conveying here in teaching that Hakadosh Baruch Hu exemplifies shiflus haruach nemichas b’shas matan torah, perhaps a little bit of the omek, just a little bit of the omek is as follows. Imagine משל למה הדבר דומה. Imagine a preschool teacher would would approach kveiss Albert Einstein. One of the immortals of physics and say, you know, I teach the three-year-olds in school. Really wonderful children, and I would like very much to be able to share with them your discoveries, your theories. So maybe you could author a child-friendly edition of your scientific discoveries. So it's beyond ludicrous. Beyond ludicrous. The most brilliant, abstract chidushim should somehow or rather be lowered to a level that they're accessible to the three-year-olds. It's beyond ludicrous, it's demeaning. Hakadosh Baruch Hu is infinite and mimeila hu vedaso echad, his chochmah is similarly so. Hakadosh Baruch Hu created Torah, which he then gave to us. And created, was metzamtzem in the Torah, created a form in which we're able to access on our lowly level chochmah elokus. That is the aniyas daka of Har Sinai. The fact that the mountain is so modest is just the symbol of the real anava of Ma'amad Har Sinai. The real anava of Ma'amad Har Sinai is the incredible, incredible humility that Hakadosh Baruch Hu gives us, provides us with chochmah elokus in a form that we on our indescribably low level are able to access, are able to partake of, are able to connect to. The modesty, as it were, the modest venue of Har Sinai is a symbol of this, but this is the substance of the shiflus. מצדו של הקדוש ברוך הוא, Torah is again chochmah elokus which Hakadosh Baruch Hu was metzamtzem into a form. He something of chochmah elokus, something of chochmah elokus, something of chochmah elokus that we can be maseig. Bimchitzaso, you just have chochmah elokus in its indivisible, infinite unity. משה קיבל תורה מסיני, that there was a kabbalas haTorah is because of the mida of Sinai. MiSinai conveys this idea that if the mishna would simply say משה קיבל תורה מאת הקדוש ברוך הוא, so this idea wouldn't be articulated much. But it also explains why the lashon is Moshe kibel initially and later we shift. When it says that umsarah liYehoshua, it means that Moshe Rabbeinu bimchitzaso has the Torah and he's moseir, he's transmitting to Yehoshua. Yehoshua bimchitzaso has the Torah and he's moseir, he's transmitting to hazekeinim and so on. במחיצתו של הקדוש ברוך הוא, there's no Torah, right? The Torah is a davar hanivra for us. The Torah again is the form in which some of chochma Elokus is presented to us. So the Torah crystallizes as it's communicated to Moshe Rabbeinu. It wouldn't be appropriate to say that הקדוש ברוך הוא מסר תורה למשה. Again, because במחיצתו של הקדוש ברוך הוא, you there is you don't need the davar hanivra of Torah. The davar hanivra of Torah is for Moshe Rabbeinu to be mekabel. Hence the Moshe kibel Torah. But subsequently, no, what exists במחיצתו של משה רבינו is what he transmits to Yehoshua, Yehoshua lizekeinim. Maybe the following mashal is helpful. It's again, half of the mashal will correspond to the nimshal, the other half doesn't. When you have freezing rain, so I think the meteorologist explained that why is it freezing rain, why isn't it snow? If it's cold enough that it's frozen, so why isn't it snow? So what it means is that in the higher atmosphere, so it's warmer. So where the moisture forms, it forms as a liquid. But then, as it falls and it enters our immediate atmosphere, so there it's colder, so mimeila what was originally liquid then freezes, and that's how you get freezing rain. So if you leave aside the original form of the rain, just look at as freezing rain. If you ask where does the freezing rain emerge? Where does the freezing rain crystallize? So it's as we receive it, right? Not as it originally, but it's as it comes into our atmosphere. That it's then that even though it's coming from outside our atmosphere but it's something that crystallizes in our atmosphere. It can be a little bit of a mashal. And hence it's על ידי קבלת משה רבינו and through kabalas Moshe Rabbeinu that the Torah crystallizes as we have it. It should deepen again our understanding the very existence of Torah. Which is then given to us, ונתן לנו את תורתו, is such an extraordinary, extraordinary chesed that finite man can access infinite chochma elokus, is something which is just so, when one reflects upon it, is just so, so beyond extraordinary. And that's what it means that משה קיבל תורה מסיני that HaKadosh Baruch Hu השרה שכינתו על הר סיני, he made possible that we should be able to on our level access chochma elokus. משה קיבל תורה מסיני. Everyone should have a good Shabbos, be well, be safe everyone.