הילולת רבנו חיים ויטאל זיע"א/רב דניאל בניזרי

Kind: captions Language: en So, with God's help, peace and blessings to everyone. A good and blessed month, and with God's help today, because the celebration of the great man, a very great man, is one of the most distinguished disciples of the Ariz. Rabbi Chaim Vital. Therefore, in this heavenly help, we will dwell a little on his honor, because it is impossible to summarize such a huge man. It is impossible, it is impossible, but as they say to the photographer, nothing is impossible, even though we do not understand exactly who this person was, and it is impossible to summarize him, and it is impossible to say family at all, a silent glory, but this is our value, our value, so that we may learn from this giant man, what and how we should behave, so do not forget that for Elo, the soul of Mazal, Mazal, Betara, Betara, and also for Elo, the soul of Avig, the daughter of Abraham, our father, may the spirit of our Lord be comforted in heaven, may their souls be screamed, and so on, O God, and we say, Amen. So first of all, we must know that our Rabbi Chaim Vital was a very great man before he met Ari, this is first of all, his father, his name was Rabbi Yosef Vital. The Arizel revealed to him, our Rabbi Chaim Vital, said to him, your father is a true sopher, he tells him, yes, he writes tefillin, yes, he says, while he writes the tefillin, he holds half the world, that's what Arizel told him, your father, your father, Yosef, our Rabbi Yosef Vital, when he writes the tefillin, he holds half the world, just understand where he came from, he was a student of our Rabbi, our Rabbi Moshe Alshech. Alshach the Holy One in Pashto in Pashto But after that he continued He was also a student of the Harmak He studied Zohar Only that you will understand At the time he actually met Harry At the end He was in the middle of writing a commentary on the Zohar You will understand what it is about He is the great generation The truth He did not think Harry could add anything to him He was in Damascus with a group of students studying Zohar And one day in the morning he came to class and said to the students I don't understand There is some Ashkenazi sage from Safed who came at night Wants me to come study with him Why what does he want from me? We, thank God, are studying Zohar, and that will only help you understand what we are talking about. He was a very great soul. After that, the Rizel revealed to him what a great soul he was. He was the root of Rabbi Akiva, the root of the Tannaim. He was from the left shoulder of Adam the First, our Rabbi Chaim Vital. And what was the incarnation of Rabbi Chaim Vital during the time of the Rishonim, even during the Tannaim? He had it during the time of the Moraim. In the chapter of the incarnations, he enumerated the entire bull, which explains the soul of our Rabbi Chaim Vital. So from all the generations from the first Adam to our Rabbi Chaim Vital, he appointed one for himself. So we have it, we have it literally in the first Adam, after that we have it in the conditions in the Amoraim in the Geonim in the first ones . Who was the first? He was a second-rate preacher. Maggid Mishna. He was the greatest of his generation. He wrote a commentary on the Maimonides. And we didn't know his name. Until Arizel came and revealed to us the name of the Maggid Mishna. And then Arizel said, "His name is Rabbi Vidal of Toulouse. Toulouse is a city in Tzochfat. Rabbi Vidal of Toulouse. He was Arizel. He told him, "This is you." He told him, "So why did I return in a Galgul? Because then you only learned Pesach. You returned in Galgul to study Kabbalah. Because then you didn't study Kabbalah. So then you returned in a Galgul to study Kabbalah. And then this is the first thing that I want to touch on a little bit now, in a nutshell. According to the time we have, how much obligation does Rabbi Chaim Vital value in this? Is it? Let's say that it is a permission. Maybe we'll say that studying Kabbalah is a permission. It is not an obligation. Maybe we'll say that why not? He proves. He proves one by one. Rabbi Chaim Vital proves that it is not true that studying the secret is an obligation for each and every one. Why? Because it is a training course. Training of the soul, which is a soul, a spirit, a soul. So there is also training. The training of the God of the God of the God of the God of the incarnations of the incarnations in all four worlds. What are the four worlds? It is action, creation, creation and nobility. So how do you train in action? It is by studying the plain language. How do you train in creation? It is by studying the hint of the hints. How do you train in creation by studying the Rashi. How do you train in nobility by studying the secrets of the Torah. So I especially appreciate and value the famous introduction that has an introduction at the beginning of the rest of the introductions. It is called. Today they printed it in the Tree of Life of the 50 Shearim. That's where they printed it at the beginning as well, that it is a famous introduction and that's where it proves that it is an obligation for each and every one to train. I didn't say jump now, don't jump steps, go gradually, the Rashi Darson, but you can do it together, you can do it together, you don't have to wait now to finish all the plain language in order to begin the secret. You can't divide his words, his actions and his studies as you say. The Gemara in Kiddushin, page 1, page 1, is called [ __ ]. It is called the Babylonian Talmud. So the Gemara says, "A third, a third, a third, a third in verses, a third in the Mishnah, a third in the Talmud, as if in the Shas and the Tosafot, where it is explicitly written that it is a balul, a balul in the easy, a balul in the voice. And then what do you see from this? You see from this that by studying the Shas, you learn everything at once. You also study the Tanakh, you also study the Mishnah, and you also study the Gemara. So now, the same thing, the same thing, you can learn the entire orchard at once. There is no downside to this, nothing. And so he writes explicitly in the preface to the commandments. It is written in the title of the commandments: When you say, "You learn the verses," you are in action. When you study the Mishnah, you do it in a creative way. When you study the Gemara, you are creating the world. When you learn the secret you are in the world of nobility. So allow yourself the same sentence in the Gemara. If you study a verse of action, you move on to the Mishnah. Part of the Mishnah is creation. After that, you do some sermon in the Gemara. Here is creation. Suddenly, you study according to the secret. Here you have nobility. So straight away, you can be action, creation, healthy, nobility. Creation. It is not So they wanted him to study. So he converted at the age of 30-plus, when he had to go to university and study more and pay for more studies, so he entered the Beit Midrash in Zirche. And it is known that he was amazed by all the books and thus he repented until he reached the secret. He studied all of Shas, after that he studied all of the secret, all of the Tree of Life and the Son of Man, a rare thing, he reached the end of the Tree of Life by Rabbi Salman Eliyahu, the father of Rabbi Mordechai Eliyahu the First of Zion, peace be upon him. And then he wanted to immigrate to the Land of Israel. He wrote the books Cream [ __ ] on all of the Tree of Life. We just did n't get all 50 chapters, we got up to chapter 20. This is the Mochin chapter. The Mochin chapter is this one. We didn't find it. The rest of the writers didn't find it. It's a shame. It's a shame. It's a huge book. He wrote it. It's called Cream [ __ ] on all of the Tree of Life. So he wanted to go to Laban Ish Aleh as if he entered Laban Ish Hai to ask him who I will study with in the Land of Israel. How do I choose a rabbi? I want to continue studying. Look what he answered. I tell him, come, come here. He opened the River of Peace of Harash for him. He told him, ask him so and so according to the answer. If you see that he is confused, tell him, if you are confused, why are you confusing me? So don't learn from him. But if you see that he is a person who is not confused and that he knows everything and is honest, then tell him okay, then I will learn with you. Very nice. That's how it should be. Therefore, I say that this person will do it all in a great nation. That's it. In a moment, as they say, "Make a rabbi for you." Says the Mishnah in the Avots and get rid of doubt. The story is over. But Rabbi Chaim Vital says, it is an absolute obligation to complete all the exams of the soul, the spirit of the soul, that a person must repeat in reincarnation, correct them and not make mistakes. Because many make the mistake of thinking, "Oh, if it is the soul of the soul, then a person repeats in reincarnation three times." That is not true. Rabbi Chaim Vital says that this is about each and every exam. That is, for each exam, everything that is needed to correct the exam is repeated in reincarnation. So he has to repeat three exams. That is the simplification. It is not three incarnations, it is three exams. Oh, if he is now King David, peace be upon him, who in one life did all three exams at once, then the grunt is excellent. He is finished. This is it. Soul, spirit, soul, in one lifetime. He has no reincarnations. King David is finished. If it is Daniel during the time of the people of the Great Knesset, Daniel the prophet is beautiful, and yes, in one lifetime he is a very handsome man, but this is a destiny, a destiny, it is not, but you know, it is not, it is not everyone, it is not like that, because it is difficult until he corrects the soul, then he can go back many, many reincarnations until he corrects the soul, after that reincarnations, it is easier in the spirit because he is more spiritual, easier in the soul, so how many reincarnations will it take until he completes all three of these exams, this is how Rabbi Chaim Vital explains in the Gate of Reincarnations, and therefore there is no escape. Look at how many reincarnations Rabbi Chaim Vital returned. Until in the end, he returned and sat with Harry Zell, who Harry Zell came for him. So how was the story? So he says that one day Rabbi Chaim Vital sits down and says to the students, here is a rabbi who came in a dream, an Ashkenazi, who wants me to come to Safed. Suddenly, one day, not long after, they had a great difficulty with the Zohar. There is no such thing. There is no answer, there is no. He went, he Let's go, student let's go, rabbi let's go, if he, as they say, couldn't do it. Says our Rabbi Chaim Vital, now is the time, let's check, I'm going to check in Safed with this rabbi who told me to come study with him. Let's see, let's see if now what he knows. Come now, is that really how he thought, do you understand? Understand what this is about? He really thought he was going to knock some dirt on the top of his head, to see what's really inside. He comes to Ari Zel. Arizel has already dried up, as they say, dried up. He says what I'm coming for him and this is how it does me good, he received him, come on, Arizel says to him! With respect, what what now you came, well, with respect, what are you saying, what he asks him, Arizel starts to explain, one six, he's going to get offended, three four five six, suddenly he comes to the seventh, says, says, what else, yes, I have a seventh, but that's it, you're not worthy, says, says, so far, so thin, so far, so thin, you're not worthy, what's not? Nothing. That's it, but understand, now, now, now, I want to talk about This point, what what what what will a normal person do? Suddenly he doesn't want to, doesn't want to go home, goes to sleep, what is he going to do, I don't know what. Everyone goes about their business as they say. What did he do? What did Rabbi Hanu Chaim Vital? Come, listen carefully. Rabbi Chaim Vital returned home, wearing sackcloth and ashes, rolling around in the earth all night in repentance, in the animals. Why is he not worthy? Why is he not worthy to have the secret revealed to him all night? Until the morning he went to pray Shacharit. Immediately after the prayer, what did he do? He went to the Arizal. The Arizal is all in the Holy Spirit, sees everything. He didn't even have time to speak. Rabbi Chaim Vital says, "Come, come, my son, come, your repentance has been accepted, it has been accepted, come, come, I will tell you." Then Rabbi Chaim Vital says, he heard the Peshat also according to the secret. It was the seventh Peshat in that same glow that they didn't know, Rabbi Chaim Vital says, from that day on, my hand has not moved from his hand, I have not left him for a year and for months I have not left him. You understand, you understand that Zohar is not something that you can understand with the human mind. Now, anyone who knows a little about what students I had, Larry Zell, all the great men of Safed, all the great men of Safed, this is Rabbi Chaim, Rabbi Chaim Witel, taught them, and the Rizal said to him, no, don't bring me, I'll teach you, you'll teach the whole world, and in the end he was wrong about that. In the end, he admitted it. In the end, Rabbi Chaim Witel said, I was a Hasidic who drinks. Why? Because the Rizal says it's harmful. Don't bring anyone. That way we'll deserve to learn more, like more time. But he says, as if he was humble. Rabbi Dohan Witel wanted to deserve all the great men of the language. He says, "There are great men of Safed here." In short, all these great students, the great men of Safed who were there, were called Dorde'ah. Most of the sages who were in the generation couldn't say a single psalm in the Zohar. They would prepare the lesson all night in the morning. No one had a psalm until Ari Zell revealed the psalm to them. And that's how it was. And that's how he taught them. And Rabbi Chaim Witel never left our Rabbi Arizel. So, the first point, first of all, is the strong desire. This is to be one of the worshipers of God who has worshipped, not God forbid who has not worshipped. Why do I say this? Because the Peshat in the Gemara is very well dressed in celebration. Everyone knows the Gemara in celebration on page 9, page 2, the Gemara says, a person who has been different from 1000 years here what what I'm not 100 years now Nitz teach you how do you forget I tell him come with me they traveled where did they go to Tiberias says Ariza took a ship brought the marcho in the ship says we are going in the ship suddenly the Arizel stops the ship, takes a cup out of his pocket, puts his hand in the Sea of ​​Galilee, fills the cup, it turns out to be the one who interferes, it was Miriam's beret Word the cup, tells her your king please bless. He blessed that everything will be by his word, drank the cup, creator of souls, says, now we return to the beit midrash they return says, from that day on he has not forgotten anything. Look what one cup is in Miriam's beret . One cup in Miriam's beret did not forget anything he studied with him for a year and ten months and after that the marcho how long he worked on the writings 47 years after he died how old was the marcho Rabbanu Chaim Vital at the time the Arizel died peace be upon him Eden how old was he at 30 at 30 was that means he all he learned was before age 30 W In all this he remembered and worked on it for 47 years until he passed away at the age of 77. He passed away so then so so he labored on he labored on this Torah and this is what he left us it is called Shemona Shearim these are the eight Shearim of our Rabbanu Chaim Vital the talmid the distinguished student the distinguished student of our Rabbanu of Hari Zell so one day Hari Zell sits with him and begins to reveal to him the root of his soul and then said Chozel says like this this is like this you are the root of your soul from Rabbi Akiva was the root of a soul from Rabbi Akiva who as I said all the incarnations he passed through Rabbi Chaim Vital so that in the end he would teach us this Torah and then he asks on the 30th day that Hari Zell passed away says the king I have a question what is the question says I don't understand how much time has passed since the destruction of the house he was at the time yes now subtract 450 years we are 1954 55 subtract subtract subtract subtract subtract 450 years so you get to 1000 15005 years when he was at the time he wrote what he He wrote and he asks why he didn't come, he didn't come, he didn't come, why wasn't the Temple built? He says, look, regarding the first thousand years from the destruction, I don't ask, why don't you ask, because the Holy One, blessed be He, swore that for 1,000 years, he wouldn't build the Temple. Therefore, during the Tanais, during the time of the Morarim, there is no problem as long as you are within the 1,000 years of the destruction of the Holy Temple, blessed be He, swore, why, because it was Sinai for nothing, therefore he swore 1,000 years to him, but he says, 500 years have passed since the 1,000 years, what shall we say today, 955, 55 years have passed since the 1,000 years, so what is happening? He asks, inquirer, inquirer, and don't tell me like that, and don't tell me like that, and so on and so on, and so on, what is the conclusion? You won't believe the conclusion of our Rabbi Chaim Vital. They don't study Torah to hear, but they build a synagogue. He says, "Berminen," which means to build it there, "a tower," he says, "They built a tower for them, just as the generations of the generation of the generation of the fleet." Berminen says, "It is called not to hear." Now, in order to truly understand why it is not to hear, the holy yeshivas, etc., because Our Rabbi Chaim Vital believes so and so does Rabbi Avraham the cheap one in the same opinion and Rabbi Avraham the cheap one in his book on Pirkei Avot he writes here in Pirkei Avot that we read Shabbat we read Chapter 1 right then in Mishnah 3 what did we read Antigonus of Succoth was a student of whose of Rabbi Shimon the righteous beautiful what is he what he said he said do not be like slaves serving the rabbi in order to receive a reward but be like slaves serving his rabbi in order to receive a reward. Rabbi Avraham says so maybe that is actually how you will understand what our Rabbi Chaim Vital believes says what is it in order to receive a reward that a person remains in the simple that a person does not advance from the simple that it is consumed in order to receive a reward and why because everything a person learns in the simple even if it is for the sake of heaven even if he learns in order to learn in order to do we will strive for our creator and so on but all the simple always always sums up sums up to some physical blessing always bless us bless us heal us , prosper us, disgust us, all of this as if it were in this world. If it is livelihood, if it is medicine, if it is longevity Days, if it is peace of mind, if it is success in business, if it is success in livelihood, if it is wealth, if it is children, all of this is supposedly the blessings of man in this world. Therefore, however simple it may be, it always always says it is called in order to receive a reward. So when does a person reach a state that is not in order to receive a reward? Only if he learns the secret. Therefore, he says, therefore, he says, why didn't he come, why didn't the Son of David come? Why didn't the Messiah come and the building of the Temple? Because they don't learn to hear. So two two things are not learned from the Mishnah. Or first thing because they do it for their own sake, like a person who is certain about something names his name, for example, then it is for his own sake, because he wants a name. That is the first thing, first thing. Second thing says they don't reach the secret, they don't learn Zohar, they don't learn the eight gates. So because they don't learn the secret, then he says, then he says, therefore, not in the Messiah, it is called Torah to hear. That means here we learned two enormous things, look, what an impossible sum up, such an enormous soul, impossible, impossible, but in our assessment, what we take from it, what we take from it, we take from it Two things: Effort beyond strength, beyond strength, make an effort, make an effort a little more, then you will reach what they worked for and God forbid, a person will remain all his life who did not work, God forbid, God forbid that one day they will say that they worked hard and clearly, that they worked for and God forbid, and the second thing, the second thing, the second thing that will happen, that according to our Rabbi Chaim and Shema, you must reach the secret, even certainly not to jump, we said yes not to jump, but what will you reach the Zohar, you will discover the secret, and all this is very important, very important . Very important, and that is how a person will truly reach all the blessings and all the salvations with the help of God. And that is how to bring the redemption closer. This is exactly how a person brings the redemption closer by making an effort. I want to, it is not so important, but listen to a story that I told on Holocaust Day. On Holocaust Day, they told me to tell a story. And you will see that it is not related to that, but it is related to effort. When a person makes an effort, you will see what salvation he can receive. Something miraculous. On Holocaust Day, tell a story. Well, I remembered the story. There was one there was one I remember a few years ago Rabbi Avraham Steiken Steinberg something like that yes I don't remember exactly that name. Then he passed away. Passed away. He was he was a Holocaust survivor at the age of 96. At the age of 96 he passed away. Nice. Okay. Peace be upon him his time has come. But what is he what did he tell his whole life? He, thank God, was blessed to start a family so he told his children to his grandchildren to his great-grandchildren he told the story he was the hawks caught them electrocuted and took their memory they took a group of Jews they put in some hut and their name and memory were erased because of the cruelty they wanted to play with them so what would they do every day he came with a sheet they read three names four names whatever they wanted they brought them, tortured them and killed them in Reminan electrocuted and remembered them like that every day one day they arrive as they do in Say in the holy in the unclean I don't know what in the cruel way they arrive one day they read again by name four names three came the fourth didn't want he was afraid what did he do Push this Avraham, this Avraham, that was his name, and they didn't call him, they called him Kvinovsky, Kvanovsky, something like that, and they don't call him that, they call him Steinber, he was Steinberg, something like that, they called him, and they really pushed that, that didn't happen, so he'll see, you see, a man who's going to die, for sure, see what he's thinking about, saying, "What am I now? I'll tell on him or I won't tell on him." That's how he thinks in the end, with great strength, with immense power, with Elaite courage, saying, "If I'm a descendant of Jews, I won't tell , I won't tell." So he kept quiet and went. He kept quiet and went and went . But what was blessed in the end? That on that day, the Nazis decided, with their electric and their memory, to change the rules of the game. All four of them that they called out were saved. And all those who remained in the shack killed everyone. So the one who should have been inside because they didn't call him, but thanks to his silence, he got out, he was saved, and that's how he started a family, children, grandchildren, great-grandchildren. He opened up a few years ago, at exactly what age, 90, 96, 96. And I said, "A hint." Hint: Guard his mouth and his tongue from the troubles of his soul. His mouth. Gematria 96. P. Gematria 96. You just kept quiet. Fiv Fiv. In the verse you received 96. Something amazing. Something amazing. And what am I? What am I saying? From here. From here. I am saying. The effort that a person makes. Look, look at how many fruits and fruits. Fruits. Fruits. Fruits. A person can yield from the effort so that he will call his servant and Torah to hear. So I invite all of you to take in the mishnah. The first chapter in chapter 6. Everything that Rabbi Meir says about the one who learns Torah to hear is granted many things like an increasing spring and a kingdom and wealth and what you do not want. Therefore, anyone who would say that he learns Torah to hear and does not have the words of the great and comfortable alvar and Vital would say. And Rabbi Meir denies it. What is it? Denies it. You see that Rabbi Meir says that it is not. Then these are the two things. The two things are in the divine assistance. At least we will take with us to strive. Do not be afraid to strive. In his honor, it will be clear that his servant will be honored. And do not be honored. Not his servant, but his servant. The second thing is Torah to hear. With the help of God, that is how we will be worthy. For many things then, with heavenly help, his merit is a garden and all Israel, Amen and Amen, Amen, Amen ‏am