חד אמר, one said, אפילו כל העולם כולו אינו שוה אפילו לדבר אחד מן התורה. The whole world, one thing in the world is not worth, I mean the whole world is not worth one vort, one inyan in the Torah. וחד אמר, one says, אפילו כל מצותיה של תורה אינן שוות לדבר אחד מן התורה. Different vort. Not the world is not worth one word of Torah, all the mitzvot are not worth one word of Torah, to say the main thing is Torah, it's stronger than all mitzvot. But obviously the halacha, what it means is only a מצוה שאפשר לעשותה על ידי אחרים. If there's a mitzvah someone else could do, then it's not. But if it's a mitzvah no one else could, let's say, tefillin, you can't say, \"Well, tefillin is a mitzvah, one of the mitzvot, Torah, so I should learn Torah and not put on tefillin.\" Pikuach nefesh, that's that's if other people are there and they can do this, they can do it. You wait to see if the others do it? No, if he sees no one. Oh, there by pikuach nefesh it says you shouldn't wait, you don't wait and and everyone should run to do these first. It's something else, but pikuach nefesh, yeah, and if you see someone coming and doing it, then you're Torah, go back. No, no. We're saying if מצוה שאי אפשר לעשותה על ידי אחרים, no one else could do, you got to do it yourself, then המעשה הוא עיקר. And it says it's only the mitzvah will be done anyway, that's when you do it. And the Gemara brings more here: התם חומא ורבי יוסף בן זימרא. There's an argument between Rav Chuma ve-Rabbi Yosef ben Zimra. חד אמר כהא דא וחד אמר כהא דא. One said like the first opinion, what it means that what they were saying is that the whole world is not worth one word of Torah, and the other one says, \"No, the mitzvot, even all the mitzvot are not worth the same.\" Then the Gemara continues: רב אבא אבוה דרבי אבא בר מרי, רב אבא the father of רב אבא בר מרי בשם רב חסדא אמר רב יצחק, כתוב אחד אומר, one pasuk says, וכל חפצים לא ישוו בה. כל חפצים means all objects, all things are not worth as it No, no. Not worth Torah. One word of saying no חפצים is worth Torah. וכתוב אחד אומר, one says, וכל חפציך לא ישוו בה. All your חפצים are not equal to Torah. Now, what is the chiluk between חפצים and חפציך? חפצים means objects, חפציך means yours, and we're talking to the Eibershter here. So it teaches like this: חפצים אלו אבנים טובות ומרגליות. Objects, what are they? Even the most precious objects: diamonds, jewels. ו'חפציך' אלו דברי תורה. Your חפצים, which your your will, that's Torah. וכן הוא אומר, כי באלה חפצתי נאם ה'. This is what I want. So what is the machloket here? The machloket is like this, not machloket, what are the two pesukim? One pasuk says וכל חפצים לא ישוו בה, all חפצים, which means gold, and silver, diamonds, not worth anything of Torah. And the other one says חפציך, all your חפצים, לא ישוו בה. And that's mitzvot, huh? And it says \"your חפצים\", who's the \"you\"? The Eibershter. And we're saying even your חפצים, which it means the mitzvot, and here it says the words of Torah which is the mitzvot, are not worth Torah. That means Torah is more valuable than mitzvot. Must have been a Litvak. No, here it doesn't say, but in Bavli he answers that a mitzvah that מצוה שאי אפשר לעשותה על ידי אחרים, then then it's not. That was in some place, here it doesn't say it that way, in another place it says a stirah. Here it says, this is the lashon: כל חפצים לא ישוו בה, אפילו חפצי ש... I'm sorry. כל חפציך לא ישוו בה, all your חפצים are not equal, אפילו חפצי שמים, means even the Eibershter's things, what are the Eibershter's? The mitzvot are also not worth Torah. The other pasuk says, \"No, חפצים...\" No, I'm telling you the way the Gemara says it, I switched it around, sorry, it's not the אייבערשטער'ס, sorry. כל חפציך means yours. Yours means our own things. Diamonds. חפצים means אפילו חפצי שמים. So it's a stirah. Here it says, כל חפציך, your things are not worth Torah, that means גשמיות'דיקה things are nothing to worth the Torah, but the אייבערשטער'ס things are more than Torah, which is mitzvot. And the other pasuk says even the אייבערשטער'ס things, כל חפצים, אפילו חפצי שמים. And the Gemara answers, the Gemara answers: כאן במצוה שאפשר לעשותה על ידי אחרים וכאן במצוה שאי אפשר. A mitzvah that you could do through others, in other words, you don't have to do it, suppose there are two people, one is learning, one is not, and there's a mitzvah to do, so let the one that's not learning, the one that's learning shouldn't do it because the mitzvah will be done anyway and he'll waste time from learning. But if it's a if there's nobody else could do it, or because he's the only one that's there, or because it's a mitzvah that he has to do, like like say tefillin, no one could do it for you, if you don't do it, you will not put on tefillin, the mitzvah of tefillin will not be done, so then you have to stop learning and put on tefillin. What's that we mean the Yerushalmi here, not here, but in in Sukkah, Yerushalmi טאקע says, says that if Shimon ben Yochai, was תורתו אומנותו, so Torah was his occupation, he only learned Torah all day. פרעגט די Gemara: וכי לא הפסיק רבי שמעון לעשות סוכה, לעשות לולב? That Rabbi Shimon didn't stop to to make a Sukkah, to make a lulav? What does it mean? Because the Gemara says תורתו אומנותו is patur. So what does it mean? It means those mitzvot that can be done through others. Tefillah is like a patur, he only davent once thirty

days. Rav would just make his hands and, but mitzvot, he has other mitzvot. When he was in the מערה, that's the problem. When he was in the cave 13 years, then he didn't do any mitzvot. Pashut didn't do any mitzvot. Didn't have, didn't have tefillin, didn't have matzah, didn't have anything. All he had was באקסער and some water, that's all he had. Ah? Didn't have, no, Chassidus talks about it. In his מדרגה, at that time, under the circumstances, he was ממשיך המשכות through not doing mitzvot, through רוחניות. And that's all because על פי הלכה, he was a ones. The question is, אונס רחמנא פטריה, אבל כמאן דעביד לא אמרינן. בפועל he missed it, so he ברוחניות is ממשיך. Ones, meaning a person is forced, so it says אונס רחמנא פטריה, the Torah פוטר's a person who's ones. But then it says in ירושלמי טאקע, אבל כמאן דעביד לא, we don't say it as if he did it. A person is ones not to put on tefillin, so he won't get punished, nothing, but he didn't put on tefillin. Rav Shimon bar Yochai was so great that he was able through the רוחניות to be ממשיך the same המשכות as tefillin, because על פי הלכה he was patur, and the המשכות he was ממשיך. There is another place in the Gemara that what's more important, learning Torah or doing mitzvot? So doing mitzvot, but in order to do the mitzvot, you have to learn Torah. Yeah, that's גדול, yeah. גדול, so it says, גדול תלמוד, it says learning is greater because it brings you to mitzvot. So the bottom line is, why is it, pashut pshat, why is learning greater? Because learning, you have both. If you learn, you'll do mitzvot. If you only do mitzvot, then you will not have Torah. But if you do תורה, גדול לימוד שמביא לידי מעשה, so it makes you do. So Rashi says, ונמצא שניהם בידו. That means now you have both, that's why, so this is two in one. Lomir gein vayter. Zagt di Gemara: ארטבון שלח לרבינו הקדוש חד מרגליתא טבא אטימטון. He sent a present to Rabbi, to Rabbeinu Hakadosh, a jewel or a gem that was priceless, a pearl, yeah, that was the word I was looking for, מרגלית is a pearl, that was priceless. אמר ליה, and he said to רבי, שלח לי מילא דטבא כוותה, send me something that's just as worth. I sent you such a precious present, send me something like that. שלח ליה חד מזוזה, he sent him one mezuzah. אמר ליה, he said, מה אנא שלחית לך? What did I send you? מילא דלית ליה טימא, something that has no price, so much. ואת שלחת לי, what did you send me? מילא דטבא חד פולר, it's worth one פולר, it's worth one dollar, it's worth one shekel. I sent you something that's worth millions of dollars, you sent me, I asked to send me something that's worth as what I gave you. And why did he ask him? Because Rabbi could afford it, Rabbi was richer probably than him, so Rabbi could afford it. Did he send him a Sefer Torah? No. אמר ליה, so he said like this, חפציך וחפציי לא ישוו בה. Whatever you own and whatever I own, there's nothing worth one mezuzah, one mezuzah is more worth than all. ולא עוד, not only that, אלא דאת שלחת לי מילא, you sent me something, דאנא מנטר ליה, you sent something that I have to watch. You sent me the jewel, now I have to be scared, I have to watch it and lock it up and have a whole headache about it. ואנא שלחית לך, I sent you, מילא, something, דאת דמך לך, you could sleep, והיא מנטרא לך, and that's going to watch you. Even if he is a goy, would it watch him? Yeah, that's, one second, דכתיב it says, בהתהלכך תנחה אותך, when you go, it'll guide you, בשכבך תשמור עליך, when you sleep, it'll guard over you, so it guards. From this din, from this Gemara, the Rabbi brings a re'ayah that mezuzah has the כח השמירה, not even if it's, if you're mekayem the mitzvah with it. Not even. Not even, lemashal the mitzvah is only on the doorpost. If you have a mezuzah laying on the table, so the mezuzah doesn't, so the Rebbe says, no, a mezuzah has the כח השמירה. The mezuzah has the koach of watching even in a flight, even when you're not mekayem the mitzvah. And that's where it comes from that people used to carry around a mezuzah. And the Rebbe brings a re'iyah from a Mishnah, there's a Mishnah in Keilim that talks about which כלי can become tamei. It's only a כלי that has a קיבול, that has a receptacle. So one of the things there is a מקל שיש בו, if you have a stick that has like a carved out to put a mezuzah in. So the mefarshim say that in those days they used to have a stick and they used to have a mezuzah in it, and they used to walk with it for a segulah, for a shemirah. That's where it probably comes that with people, you know, some wear mezuzot, but I hear that the ones made, they're not real mezuzot, and if it is, it's a big problem, you walk in the bathroom, that's a she'eilah, I'm saying, but the idea that there's, you have a car, you put it there? Huh? You have a car, you put it in the car? I don't, but the Rebbe wrote to some people to have a mezuzah in the car. I know that certain people in the hospital sick, and the Rebbe wrote that they should bring a mezuzah. He says כיס בתוך כיס, they should cover it double because over there people, what people do and uncovered, but he says you should have a mezuzah. There is an inyan that when you go on your way, so even when you're out, the mezuzah on the door is supposed to help, is the shemirah anyway without having to, that's מלמעלה. Besides that, besides that, having a mezuzah. And the Rebbe wrote to some people, they asked him about a segulah against an accident, so he said you should have a Chumash and a Tehillim. Actually even the Tanya he didn't even write, at one time he wrote down like that, Chumash, Tehillim, a siddur, and a And a pushke, in one place he writes ChTaT, he writes Chumash, Tehillim, Tanya, but most other letters he wrote Chumash, Tehillim, siddur, a siddur and a pushke. And to some people he wrote and a mezuzah, to keep mezuzah in the car. I know a woman who asked the Rebbe because she was afraid of an ayin hara for on her children. She went around with a beautiful whatever, though. Rebbe says, she's to put a mezuzah in its purse, in the purse. In the purse. But the Rebbe goes a whole אריכות that he holds that mezuzah has the כח השמירה, and that's the מהות. Yeah, but this was a goy, he wasn't mekayem a mitzvah. That's right, that's what I... This is a goy, he has no mitzvah here. This this is about Antoninus, this is... So it's so it's probably the same story in the in the Yerushalmi have a different name for him. In Bavli it says Antoninus and here it's a different name. So it's but this idea that's right. So also you put a mezuzah by your night in your night table, if you cover it correctly it's uh for for sleep, for bad dreams. Mezuzah is is a is a segulah. Travel, I don't know. But the room there was a mezuzah. Like the Rebbe, in his room, was a mezuzah something, and this. But the Yeah, true. Yeah, that's what the Rebbe had come out with the בית מלא ספרים, you have ספרים, but the mezuzah, but the mezuzah, it says in the Gemara: לשימורה עביד. The Gemara says it's made lechatchilah for shemirah. But it's pashut, it's פשט שמירה, because it's a mitzvah, when you do the mitzvah, it's made for shemirah. But the chiddush is, from here we see that there's a shemirah in the... The Rebbe explains it a different pshat. Every word of the Frierdiker Rebbe by the Rebbe was holy, every word, even So we know that when the Frierdiker Rebbe was arrested, and he was interrogated, and questioned, so when he answered them back very, he made up his mind he's going to be, and he answered them back very sharp. So one of the interrogators says to him, you have no, he says, first the maaseh with the with the gun, he put down the gun and said, you know, the talk, so yeah, one of them. But then the they said to him, you you don't It seems like you don't know where you are. So he says, I know where I am. A place which is patur from mezuzah. Because this is like a בית הכסא. So he said to him, Huh? You think he interrogated about mezuzah? No, interrogated about Yiddishkeit, about spreading Yiddishkeit. But the they asked him, do you It seems like you don't recognize that you're found in in the KGB place, in NKVD, whatever that time, GPU. So he wanted to wanted to show them, I know that this is a dirty place, that this you think So he said, it's a place that is patur from mezuzah. So the Rebbe asked a she'eilah, why did he have to mention mezuzah? Because he wanted to mention the word mezuzah for a shemirah. That not only the mezuzah is a shemirah, the word mezuzah is a shemirah. That's why the story of the Frierdiker Rebbe what he said about uh... Shehecheyanu. Yeah, the Shehecheyanu, yeah, he'll say it anyway, yeah. Why do why do some people sleep in a talis katan? Everyone does, I mean, Lubavitch. What is the inyan? Where is the source of that? There's two things. על פי קבלה, because על פי קבלה it says there is a shemirah, and there's a... There are many letters someone asks the Rebbe about children that they having nightmares, whatever, so the Rebbe told him sleep in a talis katan. Finally it's officially מנהג Chabad to sleep in a talis katan. So that's על פי קבלה. על פי הלכה, there's a Tzemach Tzedek explains, I saw it in different sefarim also, that you're the the there's a shittah of the Rosh. The Rosh holds that a כסות יום is a garment which is normally worn during the day, you wear it at night, you're mekayem the מצות ציצית. Even על פי הלכה, that's what the Rosh's שיטה is. Normally you know, why at night you're patur? Why are you patur? Because it's only in the day, ראיה. So it's only a כסות יום, but כסות לילה is night. So normally we learn that tied a garment of the night, even if it's uh you happen to wear it once during the day, but if it's a normal night garment, you're patur from tzitzis. And certainly at night. The Rosh holds that if it's a כסות יום, if it's a garment of the day, and you happen to wear it at night, you're mekayem the mitzvah of tzitzis. So why shouldn't we So why shouldn't we be yotzei this? This halacha, but being על פי קבלה, it says you should wear sleep with tzitzis at night. So mekayem mitzvah already, is we Is it going to help to carry a mezuzah with us? Yeah, yeah. Both. Even though it's an extra shemirah. Huh? Another shaila is, you wake up and it's still it's day already, so then you're mekayem the mitzvah. But the only problem is you some people have a night talis katan, this is a different one. The problem is if you always wear it only at night, it turns into כסות לילה. Right, it's the garment of the night. So from time to time you should wear during the day that, or some people have a different thing: they put on they change every day, they have two talis katan's. They put on at night, and they wear it from the night through the day, and the next night you change. So every pair you wear at night and during the day, so it becomes a כסות יום. And a כסות יום is chayav it's according to the Rosh, it's חייב בציצית at לילה. Huh? But that's that's why Oh, I but I said this is the opposite. You're right, I meant to We don't care because we make a bracha on a talis anyway. I just I explain, I meant that you put on during the day, wear it through the night, and change every morning. For us it makes no big difference, because if you have a talis, not a bachur a talis, our minhag is that we don't make a bracha on the tzitzis. You make a bracha on the talis and we're motzi the tzitzis. Anyway, we should sleep, even if you're a bachur, in the morning... A bachur, yeah. Alos hashachar, הא? That's what we said before. In the morning, so you're mekayem, that's the two sides of it. But even if you wake up early, in the tzitzit do we say the beracha for tzitzit? No. So those who don't put on a new, what do they do? They wake up before the day, There's no chiyuv to wear tzitzit. You're not wearing a four-cornered garment. I understand that, rabbi. I know, I'm just I think I'm accepting I know what you're saying. I have that problem too with them. So what's the kitzur of it? So they get up after alot hashachar Yes! Yes! No, no, no, sometimes when it's very late, alot hashachar is one thing, but when it's but when it's early, now now alot hashachar is is a quarter to six. But when you mow the lawn, you go swimming, or you do something outside, so I I take it off then. Swimming, maybe when you go swimming you take it off, but when you play ball You get sweaty What? That's a שמירה. It's a mitzvah. You're mekayem the mitzvah. No, I do. I have cotton ones. I only wear wool the whole day, but then to mow the lawn I wear cotton. But cotton is not according to all דעות. It's good enough to mow the lawn. Sometimes during the day No, if you wear it during the day and at night That's no problem! That's no problem. That's no problem. If you use the same piece of cotton during the day any time, then it's not a כסות לילה and it's a כסות יום. Yeah, there are people who have, just like a pajama, you only wear at night, you wear it as a כסות לילה. If you get up with the pajamas, why isn't it כסות לילה? If you never change it, it's never a problem. About it, I'm yeah yeah yeah yeah, that's no problem, yeah. That's what the beracha is. Right, but for us you go to launder it, you have a problem. Yeah, yeah, totally. Because you go to the mikveh, right, right, right, that's true. I didn't hear you. No, I say I wear I'm mekel to wear cotton when I mow the lawn. You're not Chabad. I can be I can I can פסקן on the on the Rema? Can I פסקן on the Rema when I mow the lawn? But it's easy to not This you'd be machmir? It's something that hard. This is a mitzvah kalah. To to be machmir in tzitzit is a mitzvah kalah. Huh? Why do you think it should be between a bachur and a...? Because a bachur doesn't wear a talit. Mesirat nefesh. We don't make it because we wear a talit, but a bachur doesn't wear a talit, that's the problem. Alright, you can't say if someone's not frum, chas veshalom, that's not frum, not... Everyone can say it's not. For example the Satmar the Satmar, לכתחילה don't wear, they're not machmir to. Have you seen in the mikveh guys with long beards and they wear shtreimel, and they wear cotton tzitzit? No, not me, it's not for me. No, I saw guys, not... It depends on the temperature! I saw! It depends on the climate! It's a little bit hard to wear a wool talit. No one wears, no one wears wool, no one. In Lubavitch that's In Lubavitch that's a davar pashut. There are some who don't, like there are some who are meikel on everything. Yeah, everything, that's not Lubavitch. No, I'm saying, aber aber as a Lubavitcher, as a Lubavitcher He says that they do. I said I saw guys, now he says that maybe if you like He says they would, no, they wear the cotton one, but only he says only guys like him, not the real חסידישע יידן don't wear, they wear wool. Always, by chasidim you always wear wool, because it's a it's a she'elah in halachah if that's חייב בציצית. Anyone in Florida wore that, we're not gonna wear a wool Yeah, yeah. I

don't confess to my fellow Jews. I don't confess to my fellow Jews.