המצווה שמלווה את האדם כל ימיו | ראש הישיבה מגור הרב שור בביקור אצל הגאון הינוקא

2:39 [unclear] they will judge the person who the Holy One, blessed be He, will punish a person who wrapped himself in a tallis [unclear] himself, when he wraps himself in [unclear], and he was entirely wrapped in melancholy. How did he put it? [unclear] - it is implied from the Sages that the people who will be at the time of the End, who will remain, will excel in the mitzvah of tzitzis.

3:08 And there is also the Noam Elimelech, in Parshas [unclear], that every generation has its own Tikkun; he says, our generation - so the Noam Elimelech writes - is the mitzvah of tzitzis. What are these questions? What is the idea? What is the idea? Wait - it is interesting that [unclear] says it will be at... It will be, as it were, the awesome thing.

3:35 There is in Tractate Tzitzis, in the name of Abba Shaul ben Batnis. In Tractate Tzitzis he says, in Tractate Tzitzis at the end. In Tractate Tzitzis he writes that there is no [unclear] there. If they were... There - that is the source for this, that they take the dead and put them in a tallis. So he says to draw the tallis before [unclear] it with the tallis.

4:00 So he reminded them of the last day. All year, all of life, a person surrounds himself with the tallis, in the end they lower him into his grave with the tallis. I said, as it were - and also in the tallis, [unclear] of the tallis, it speaks of the thread of techeiles. it is the only mitzvah that is with a person, so I once thought, which I think together with his honor. But one can see, according to the explanation of Abba Shaul ben Batnis, who says, that it [unclear] itself and surrounds a person from the beginning of the mitzvah, until the end - [unclear] - the only mitzvah [unclear] the person to his grave, to the lowest depths; it is in writing, it says, it [unclear] to the pit.

4:38 And no other mitzvah accompanies a person, only tzitzis precisely, only when the person is inside his grave, and also when a person is alive there is the [unclear]. Techeiles is the tachlis, the purpose; that is, a person who is alive must [unclear] toward the purpose. And he also said 'tzitzis', [unclear] - so perhaps one can explain what the Rav says, what his honor says - one can say this, that... You see the Gemara: 'His tzitzis came' - his four tzitzis - exactly - 'and struck him on his face.'

5:06 - Yes, exactly, one can say this. I told the young men that it is written there in the Gemara, that she said: said: 'The name of your teacher and the name of your study hall.' They say that there is significance also [unclear]. - Right. What the Rav said before, that there must be joy - also [unclear] says: 'And it shall be for you as tzitzis' - [unclear] joy. But we see - I told the young men that there is a seal of clay, but there is also a seal of gold.

5:36 The seal of mitzvos - one can make a seal of clay; that is the white, and the techeiles is the seal of gold. They made it higher, more [unclear] the Throne of Glory. So gold acquires silver, and silver does not acquire gold. This is the higher level, when a person already attains above the yearnings, that he has already been entirely transformed into fear of Hashem, because gold is gevuros, and gevurah is the fear of Hashem.

6:11 So the fear of Heaven acquires much more than the yearnings. When a person yearns, yearns, yearns, silver acquires gold, he cannot buy the gold with the silver. He wants, as it were, but he cannot buy. There is only a person who wants, wants, but does not fulfill. But gold - that is already a person who has merited, reached the true and complete level of the root of gevuros, which is [unclear], this is the 'Fear of Yitzchak', this is all the judgments [unclear], this is the whole root of gevuros, all the wealth of Yitzchak Avinu came from there.

6:39 This is Moshe Rabbeinu, who attained [unclear] of the world of Beriah, [unclear] and Atzilus, in the secret of the supernal Chashmal, that he removed all [unclear] from upon his body; then he attained all these gevuros at the burning bush, where Hashem revealed Himself to him in the bush. He attained all the... all this fear. There was such fear as there has never been the like of in the world. So he merited this level of gold; therefore he became wealthy from it.

7:06 [unclear] - he became wealthy from it, all the gold. Indeed it is also said of the manna that came down for Israel, 'like frost on the earth', and all the precious stones that the princes had - precious stones came down with the manna; for Israel, precious stones came down to them. That is, as is written in [unclear], chapter 3, verse 3, that the manna came down for Israel on the 15th of Iyar, [unclear], [unclear] - the manna, that [unclear] in the firmament, all the heights; for the manna was the symbol of Hashgachah pratis.

7:31 All the Hashgachah pratis was in the manna that came down [unclear], so that they would set their eyes on high, for that is what caused them to receive [unclear] for holiness, for they became rich from it, for they lifted their eyes to Heaven, and understood that all the wealth, all the [unclear] in the world, comes only from this, that they only lift their eyes to Heaven. And this in fact is the level of gold. Therefore [unclear] writes: 'One hammered piece (mikshah) of pure gold.' What is hardest (kasheh) in this world is for one person to have pure gold. Who is he, and where is he?

7:57 For all gold is soiled and dirty. That is: 'one hammered piece of pure gold' - the hardest is for a person to have pure gold. So I said a new insight earlier today, I posed a question to a Torah scholar, I said, let's ask him a nice question, [unclear], I said: 'Fix yourself in the corridor so that you may enter the banquet hall.' I said, seemingly this is a difficulty in the words of the Mishnah: [unclear] it should have said: 'Pass yourself through the corridor so that you may enter the banquet hall.' After all, the Sages come to teach us that this world is a corridor.

8:29 Seemingly, something that is a corridor - it is not fitting to linger in it a long time; one must pass through it quickly, for it is a passageway. So it should have said: 'Pass yourself through the corridor.' 'Pass yourself' and pass through this - what is this idea of making yourself linger, as if to stay so long? the matter of 'fixing yourself', 'Fix' is an expression of lingering, an expression of repairing: repairing shoes, repairing clothes. So I said that the Holy One, blessed be He, wants the whole Torah to be in measure, 'Drink water in measure, sleep on the ground.' The Holy One, blessed be He, wants a person to contend with self-denial, with restriction, with subduing, with abstinence - that is restriction.

9:01 The Holy One, blessed be He, wants a person to contend by fixing himself in the corridor - in hardship, which is the corridor that is hard for him; and he fixes himself specifically in the corridor, contending with the corridor, contending with the difficulties, contending with the judgments, contending with [unclear], contending with the hardship, then he fixes himself. This is 'Fix yourself': you fix yourself in the corridor, and then in that merit you will enter the banquet hall.

9:28 And then it is understood why they said 'Fix yourself' and not 'Pass yourself through the corridor'. For since when does a person linger in a corridor? Where have we seen a person pass through a corridor and start to fix himself? They said: a person passes. Therefore they said 'Fix', that a person, like this - in the way that the Chasam Sofer explained: 'They stood crowded, and bowed down with room to spare' - when a person stands crowded - he has judgments and hardships - they bow down, immediately everything is assured to him, he has room. Submission. - Submission, exactly. Like Rabbi Avraham Dov of Avritch, the Bas Ayin, who saved all the members of his community, by telling them to bow down to Hashem - 'submit to Hashem, blessed be He' - and then they were all saved

10:01 from the earthquake. The Holy One, blessed be He, loves submission, as he writes in Sha'ar HaTefillah, in his [unclear], Rabbi Chaim of Czernowitz, the author of Sidduro shel Shabbos: when the Holy One, blessed be He [unclear] to G-d. The Holy One, blessed be He, loves [unclear], lowliness, loves submission. This is the thing most precious in the eyes of Hashem, blessed be He. And this is the most commonly found - this is what is precious, This thing, this reflection.

10:30 One can explain what the Rav says - what the Rav said about the tzitzis. This is the true purpose: to bring us to this point. Without this it is impossible to reach anything. And this fits. Why did the Holy One, blessed be He, give us so much this beloved mitzvah, which surrounds - because in tzitzis there is both surrounding light and inner light. And the Bach writes on the Beis Yosef, siman 8, he writes that [unclear] a person who wraps himself in a tallis did not intend to fulfill all His mitzvos - [unclear] after the fact.

11:01 All the mitzvos in which the Torah gave [unclear] 'so that', we see that there is in them, as it were, more intention required by Torah law: one who did not intend has not fulfilled his obligation. Mitzvos - this is siman 60, se'if 4 - that mitzvos require intention. We see here that the whole intention of the mitzvah in practice, especially in the matter of tzitzis, is 'fulfill all His mitzvos.' The Holy One, blessed be He, also hints to us that one must fulfill the whole Torah. This is what it says in the Pesikta Zutrasa: that the Torah was given in the plural, in the singular.

11:29 'So that a person should not say, since it was given [unclear], it will be fulfilled by others.' It was given to you in the singular - [unclear] you, and you must fulfill it. 'I am Hashem your G-d, who brought you out of Egypt,' But the Holy One, blessed be He, says: you fulfill the Torah, for it was given in the singular - for you too must fulfill the Torah. And then this also fits with the mitzvah of tzitzis, and with 'for you as tzitzis', as if 'for you' means fulfilling all the mitzvos - as if all of you must fulfill all His mitzvos; every person [unclear], [unclear] - whether he fulfills it or not, I must fulfill the Torah.

12:01 We fulfill the tzitzis, we fulfill all the mitzvos, all the people. By wrapping in the tallis one can fulfill all the holinesses, all the blessings, we fulfill them by wrapping in the tzitzis. One can - one must always have in mind, also when fulfilling all His mitzvos, to ask for good counsel, and that there be miracles and wonders. When wrapping in the tallis, to have in mind that there be miracles and wonders and good counsel, and to ask Hashem for good counsel. Twice one must have good counsel in mind: in the Maariv prayer, 'and set us right with good counsel from before You' - and in wrapping the tallis.

12:28 When wrapping in the tallis there is protection from all the evil counsels of the serpent. When we are wrapped and do the wrapping of the head, as the Tur writes, the matter of the wrapping, but the wrapping that we do is in spirituality: that we reveal full surrounding light upon the inner light. The tallis katan is inner light, the tallis gadol is surrounding light, and then one receives good counsel. Simply good counsel - true, complete and set right. It is a wonder. One who asks to have this in mind - suddenly there simply flow to a person good, proper counsels.

12:57 There is a question [unclear]: if the tzitzis is not for the benefit of a garment, it is not obligated in tzitzis. - Right. Today, after all, the garment we wear with tzitzis is not for the sake of a garment; it is simply for the sake of the mitzvah of tzitzis. - Right. We obligate ourselves. And when we go about with it, we make it obligated. We wear it as a garment. I thought, truly, that the service when wearing tzitzis is truly to enjoy it - that it should indeed be an enjoyment.

13:26 that [unclear] should feel: 'Baruch Hashem, I merit to fulfill it' - then it becomes a true enjoyment of wearing. One can explain what the Rav says as the Pnei Yehoshua writes in Kesubos, page 110, about the Land of Israel. The Rav will see what the Pnei Yehoshua writes there in Kesubos, on page [unclear]. The Pnei Yehoshua writes that truly, when fulfilling the mitzvah of the Land of Israel, one who fulfills it as 'a commandment of men learned by rote' - he already lives there, his parents raised him - he does not receive its influence; but if he delights in the Land of Israel, as the Rav says, he enjoys the Land of Israel, only then does he receive its influence, he says; and if not, he does not receive it. The Rav will see what he writes there -

14:05 exactly what the Rav says. The Vilna Gaon on this se'if: to have in mind when we put on tzitzis - he brings the saying: 'and their fear of Me is a commandment of men learned by rote.' When will the Rav come to strengthen the young men a little? - After Chanukah. Strengthen them for him. Certainly this will strengthen the young men.

14:30 - They strengthen us. They strengthen us, these holy young men. The Rav strengthens them, Baruch Hashem; they mention us. Where are they? In Jerusalem? In Bnei Brak? - In Bnei Brak, with Hashem's help. The Rav prays for us that 'Blessed is Hashem, day by day He bears our load.' - We try. I try very hard to see how to do it, and the Rav also prays for my health. If, Baruch Hashem, I were healthier, and with the help of Heaven, I would make the effort.

15:03 There are a great many requests from all kinds of places; I don't even manage to stand and learn - from abroad, from there, [unclear], I try to do it. The Rav prays that there be strength for the service of Hashem; you will see, there will be very, very much. The Rav said that he no longer believes the Rav will come to the yeshiva. I told him that it is like a shliach tzibbur: the third time one may not refuse. If once more, a third time, he only asks, the Rav will be obligated to come. Siman 53 in the Beis Yosef - see what the Bach writes. - There?

15:28 As if it is possible, as if. One who is fit - as if, you know, if he feels he is not fit - In siman 3 of the Responsa of Rabbi Yaakov of Marvege, 'Responsa from Heaven': [unclear] the geulah is delayed because they are not careful about Ezra's immersion - the chazzanim. Be careful about the mikveh - the geulah will come. [unclear] Mashiach - they are not careful about the mikveh. One must be careful about the mikveh; one who is careful about the mikveh can bring the geulah closer. One can say that the chazzan says, 'I have not yet immersed; I will immerse, and I - I will go up as chazzan.' 'I am not worthy, I do not feel worthy.'

16:00 [unclear] related that he asked his father, [unclear]: 'What is Chassidus?' So he said, 'I will answer you another time.' After a while he said to him: 'Ezra's immersion.' [unclear], for example. It is one of the enactments - in Bava Kamma, page 82 - of the enactments of Ezra the Scribe, that they read the Torah on Mondays and Thursdays, and this immersion is from there.

16:27 How important it is - as if it is something wondrous, wondrous. And about the holy Baal Shem Tov they relate that a priest once met him. He said to him, 'I must ask you a question.' He said to him, 'What is this? In the morning I see people who have on them full, full - it looks like full of such demons, kelipos and bad things. They go into a small house, come out, and there is nothing. What is this house?' And the Baal Shem Tov laughed and said, 'That is the mikveh.'

16:54 That is the mikveh - the Baal Shem Tov. That is, the mikveh is the beginning of all beginnings. As that Sabbatean came to all his heresy and unbelief because he belittled the mikveh. Abolishing prayer. He was careful about the mikveh; he was very holy. One who belittles the mikveh - [unclear]. The mikveh is the beginning, and the holiness, and everything. Mordechai of Chernobyl said: whoever comes in to me without immersion, I see all the sins he has done.

17:20 But if he immerses in the mikveh, I see nothing. How did he say it? In the merit of the mikveh, yes. In the merit of the mikveh. All that he attained was in the merit of the mikveh, yes. [unclear] should be healthy - amen, amen, amen, amen. should see good tidings from the Jewish people, Baruch Hashem. I was glad; with Hashem's help we will speak with you. You should have salvations and miracles and wonders and good abundance, that the Rav continue to have length of days over his kingdom - he, his sons, his daughters - and [unclear] [unclear], and that we should have [unclear] and good abundance, [unclear].

17:56 That we should have the good abundance. Thank you very much. Thank you very much. [unclear] for us.