Kedushas Levi Chukas - The Way to Give Rebuke

From the upcoming MeOros Kedushas Levi in English:

Parashas Chukas

The Way to Give Rebuke

You shall speak to the rock before their eyes that it should give its waters... And he raised his arm and struck the rock... And Hashem said to Moshe, "Since you have not believed in Me in order to sanctify Me before the eyes of the children of Israel, you will not bring this congregation to the land that I have given them."

(Bamidbar 20:8–12)

Rashi and Ramban disagree regarding what Moshe's sin was. One [the Ramban in the name of the Rambam] explains that his sin was that he said to the people, "Listen, you rebels!..." The other comments that his sin was striking the rock. It seems to me that these explanations are really one and the same, because one led to the other.

There are two ways to rebuke a Jew so that he will fulfill the will of the Blessed Creator. One way is to speak nicely and pleasantly — one tells the Jew how great he is and where his soul was made, that it was hewn Above under the Throne of Glory,⁶ and of the great pleasure that the Blessed Creator derives from the mitzvos of each Jew, and of the great joy that permeates all the worlds when a Jew performs the mitzvos. With this form of rebuke, one can convince a fellow Jew to fulfill the will of the Creator and accept upon himself Hashem's kingship.

The other way is to speak sharply and shame the person into doing the will of the Creator. The difference is that the one who uses kind, gentle words elevates the Jewish soul higher. He tells stories of the righteousness and greatness of Klal Yisrael, how great is their power up above in Heaven. A person who rebukes this way is worthy of being a leader of the people. But the one who uses sharp words is not in this league [and is not fitting to lead].

When one rebukes with kind words, constantly telling stories of Klal Yisrael's greatness and righteousness, then all of creation fulfills the will of the Jewish people of its own volition, since this is the purpose for which it was created — for the sake of Klal Yisrael [so that they could fulfill their purpose in this world, which is to serve Hashem].⁷ However, when one does not talk about Klal Yisrael's greatness, then the creations must be forced to perform its function and fulfill its purpose.

When Moshe said, "Listen now, you rebels!" He rebuked the Jewish people with harsh words, and therefore he needed to strike the rock so that it should perform for him as it was meant to perform. Had he instead elevated the people [through gentle words], as we explained, which is what HaKadosh Baruch Hu was telling him to do — "You shall speak to the rock" — then he would have said the following to the rock: "You who were created for the purpose of serving Bnei Yisrael, who are on such a high lofty level, must do the task for which you were created and give forth water for the people." However, since he rebuked the people with harsh words saying, "Listen, you rebels!" he had to strike the rock to force it to perform Bnei Yisrael's will.⁸ Thus we find that one sin caused the other.⁹

We see this from our verse, "Since you have not believed in Me in order to sanctify Me before the eyes of the children of Israel..." The one who rebukes Klal Yisrael with nice words can give over this ability [to likewise rebuke with kind words] to the nation. This is hinted at in the word l'einei, "before the eyes" — that he could literally sanctify the "eyes" of the congregation, as our Sages taught, " 'The eyes of the congregation' refers to the wise men of the congregation" (Shir HaShirim Rabbah 1:15),¹⁰ so that they will also be able to acquire this ability.

The Maggid's Promise

Once, a maggid came to Berditchev seeking to raise money to marry off one of his daughters. He went to Rav Levi Yitzchak for permission to speak in the beis midrash. The Berditchever gave him permission on one condition: he was forbidden to speak disparagingly about the holy children of Israel during his speech.

In the midst of his sermon, the maggid got carried away and forgot his promise. He began to rebuke the people with sharp words. When the Berditchever heard this, he ran up to the aron kodesh and opened its doors, pleading: "Ribbono shel olam! Master of the world! Do not believe what this man is saying! Give him the money that he needs to marry off his daughters. Just do not let him speak negatively about Klal Yisrael!"

 

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Some thoughts on Pesach Cleaning

Here is something to meditate on while cleaning for Passover and Bedikas Chametz

 

From the upcoming MeOros Kedushas Levi Vol II on Moadim:

Once, when the Rebbe Maharash of Lubavitch was traveling through Berditchev, he saw a group of elderly Tolna chassidim carrying buckets of water and scrubbing the walls and floor of a little shul in preparation for a visit from their Rebbe the following day.

When the Rebbe asked them why they were doing all the work themselves instead of letting the younger chassidim help them, they answered, "We are doing this ourselves because we want to have healthy angels to assist the advocating angels who come out of the tekios, the blasts of the shofar."

"You know the Yehi Ratzon that is said after the tekios of Rosh HaShanah — the one that mentions 'the angels that are formed from the blowing of the shofar, and from the tekia, the shevarim, the teruah, and the tekiah, (kshr"k),' [the identifying letters of the Hebrew words that signify the various sounds of the shofar]?

Well, one Rosh HaShanah the holy Rav Levi Yitzchok of Berditchev said: 'Sweet Father, compassionate Father! Just in case the angels that proceed from the shofar that Levi Yitzchak the son of Sarah Sasha has just blown are weak angels, let their place be taken by the holy, healthy angels that were created by the toil of Your people in preparation for Passover, as they cleaned their kitchen utensils in order to fulfill their mitzvah as perfectly as possible:

kratzen (scouring), shobben (scraping), rieben (rubbing), and kasheren (making kosher)!'" — [for the initials of these four Yiddish words are also kshr"k].

(Likkutei Dibburim of the Rebbe Rayatz of Lubavitch, Vol. I p. 280)

Similarly we find in the holy sefer Kav HaYashar Part II Chapter 89:

"It is proper to teach the women of Beis Yisroel to have the following in mind while they are kashering their utensils from Chametz for Pesach through hagalah and libun that [just as they are removing the Chametz ] so should the Holy One should remove and destroy the evil inclination, evil and wickedness from the land. And we trust in the Holy One to removed idolatry from our midst.

The minhag of Yisroel is Torah, that they have the custom to scrape clean tables, benches and chairs as well as the walls from any suspicion of contact with Chametz (Shulchan Aruch OC 442:6 and Tur Orach Chaim 442 in the name of the Raban) and Hashem's watchful eyes gaze over all the actions of Bnei Yisroel His treasured people who are holy and the sons of the holy ones whose hard work and labor is all for the sake of removing and destroying chametz all the days of the month of Nissan, and so should the Holy One scrape away all the afflictions which come from the "other side" [which are found sunk in the walls of homes in this bitter exile] and any prosecutions against us and from their power they cause us suffering in this bitter exile."

(it is known that the Rebbe Reb Melech of Lizensk author of Noam Elimelech studied and memorized the holy sefer Kav HaYashar and that he had reviewed it Kav times (102 times!) the same gematria as the name and number of chapters.[Toras Chessed Intro.], the Sar Shalom of Belz said that he studied the Kav HaYashar 102 times and that he drew his fear of heaven from the mussar found in this sefer [Shefa Chaim II Tavo p6, Haskama of R Moshe Aryeh Freund] and the Tzemach Tzedek of Lubavitch told his students to study this sefer [Likkutei Dibburim I p54] )

 

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Director Machon Be'er Mayim Chaim
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A Lesson in Humility

The Holy Berditchiver taught that: A person who serves Hashem out of fear, has only himself in mind. He fears someone greater than himself.

However a person who serves Hashem out of love, forgets himself entirely.

(Fun Di Chassidish Otzros Parshas Reeh p461)

 

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How Rachel Aids Her Children

 How Rachel Aids Her Children

Kedushas Levi by Rav Levi Yitzchak of Berditchev
Parshas VaYetzeh

"And he said did you know Lavan the son of Nachor etc." (29:4-5)

Based on the method of Remez (see above) it seems to me that they said "We are from Charan," and Charan alludes to harsh judgments as our sages taught in the holy Zohar1 and as Rashi explains at the end of parshas Noach (11:32) "Charan has an upside down Nun since until Avraham there was Charon Af – anger and wrath in the world." Study it there.

Lavan – white connotes chessed or loving kindness as is known (Tikkunei Zohar Intro 9b) and this is the meaning of "did you know Lavan the son of Nachor etc." from the harsh judgments chessed and loving kindness follows; as our sages taught (Brachos 60b) "All that the Merciful One does, is done for the good." "And they answered we know [him]." "And he asked them is it peaceful for him?" So to speak is there peace up above with no prosecutions when judgments are transformed in chessed and loving kindness. "And they answered him peace."

"And behold Rachel his daughter is coming with the sheep." (See Bereshis Rabbah 70:10) Since Rachel is coming with the flocks of sheep which refers to the Jewish people who are called Tzon Kedoshim – holy sheep and therefore she is constantly nullifying the prosecuting agents and causing peace up above, as is written in the sefer Chasdei Hashem regarding a story that whenever there is a time of trouble and calamity Rachel comes and cries out to cancel and nullify all the troubles from Bnei Yisroel.2 Understand this.

Notes:

1. See Zohar I 147b and Bereshis Rabbah 68:13; 70:11.

2. See the story in the citation below. See also Bereshis Rabbah 82:10; Zohar II 29b.

Stories & Parables

Rachel Cries in Distress To Save Her Children

from the Sefer Chasdei Hashem

The sefer Chasdei Hashem by Rav Moshe Mordechai Margolios was printed in Cracow in the year 1589. On page 47b he writes:

(Yishaya 53:7) As a Rachel – a sheep is silent before her shearers, so too our Matriarch Rachel is shorn and in distress. As the verse says (Yirmiyahu 31:14) "A voice in Ramah, lamentation and bitter weeping; Rachel crying over her children refusing to be comforted."

I must copy a great matter here which I saw written regarding an incident that happened close to our times. In the country of Ashkenaz (Germany) there were several congregations that were forlorn and despondent in their distress from being harassed and maltreated and jailed.

Among them was a great man by the name of Rav Moshe Naiyas. They said that one time during the night they heard a bitter voice call out "Woe is to me, over my children!" They told of the incident to Rav Moshe Naiyas and he answered them: "Do not worry and do not fear, because shortly we will all be able to return to our homes in peace." And so it was.

When he was questioned as to the crying they had heard he said that this was the voice of our matriarch Rachel, and that when Yisroel are distressed Rachel cries over her children and calls out before Hashem until He answers her saying "stop your voice from crying."

 

 

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Kedushas Levi on Parshas Chayei Sarah: A Heavenly Voice

 A Heavenly Voice

Kedushas Levi on Parshas Chayei Sarah

"And Avraham was old coming in days and Hashem blessed Avraham with everything – Bakol. (24:1)

Reb Levi Yitzchak of Berditchev taught: Our sages say in the Gemara (Bava Basra 16b) "Avarahm had a daughter and BaKol was her name." Based on this we can understand the Gemara (Chagigah 15a; Zohar III 126a) "There is a Bas Kol a heavenly voice that goes out from Mount Horev proclaiming (Yirmiyah 3:22) "Return O' wayward children."

We must try to understand what is this voice? It seems that even though we do not hear this voice, the feelings which we experience that awaken us to repent and return to Hashem and do Teshuva come from this voice and the proclamation. That is the voice which you are 'hearing.'1

From where do people get daily awakenings to do Teshuva and repent and return? This has its source in the voice [of G-d] which we heard at Mount Sinai (Shemos 20:2-3) Anochi and Lo YihiYeh – I am the Lord your G-d and You shall have no other gods before me (see Makos 24a).

Notes:

1. See Sefer Charedim Hakdama and in Chap 73 (also found in Shel"ah Meseches Yoma Derech Chaim) that this heavenly voice spoken about in the Zohar III 126a as well as the one it says in Avos 6:2 "Woe to the creations from the shame of Torah!," although we don't hear or experience them our Mazel or soul does. See also Toldos Ya'akov Yosef Parshas Vayikra #2 in the name of the Ba'al Shem Tov and in Degel Machane Efraim to Parshas VaYikra where the above idea is said.

Stories & Parables

A Heavenly Dance

During the wedding in Zhlovin when the Alter Chabbad Rebbe's grand-daughter married R. Levi Yitzchak of Barditchov's grandson, Reb Levi Yitzchok sat in his place at the head of the table and was receiving his many guests, disciples and chassidim's well wishes and Mazal Tovs. They in turn were petitioning for salvation and blessings from the Rebbe as they stood in line.

All of a sudden the Berditchiver abruptly halted and cocked his head to one side as if training his ears to hear something no one else could. It seemed as if he was listening to something from afar, from the supernal upper worlds. Everyone stared at him transfixed with curiosity and wonder.

And then all of a sudden the Berditchiver jumped up from his place and joined the throngs of dancing chassidim with great joy and ecstasy! His holy features shone with an other worldly light from the supernal universes above!

The Alter Chabad Rebbe took one look at his in-law and said,"Mechutan, Mechutan! Not every time that you hear the angels on high recite Kadosh, do you have to dance and exult!"

(Ozar Sippurei Chabad Vol XVI)

A Heavenly Chassidic Discourse

The son of Rav Y"M (Yitzchak Meir) of Yass was once asked by his Rebbe, the Tzemach Tzedek of Lubavitch during Yechidus (the private discussion between a Chassid and his Rebbe) if he could relate a story about his father Rav Yitzchak Meir? After thinking a while the son was reminded of the following story, although he explained that he did not understand the episode:

"Once in his later years my father went to the mikveh and bath house on erev Shabbos. On his return from the mikveh he passed through the market place in Yass and lifted his eyes heavenward. Suddenly he called out, "Bring me a chair!" Quickly several Jews ran over to bring my elderly father a chair from one of the nearby stores so that he could sit down. They imagined that the hot bath had perhaps caused him some weakness or ill effects and they asked him if they should run and fetch a doctor.

"There is no need," answered my father, "just leave me here." He sat there like that for about half an hour, with his head leaning on his staff and his eyes shut. Then he looked up to the heavens once more, and he got up and went on his way! None of us understand what happened," concluded the son.

The Tzemach Tzedek then asked him on what erev Shabbos this strange episode occurred and after receiving the answer he began to smile. "Off course," explained the Tzemach Tzedek "on that erev Shabbos the chuppah was taking place in Zhlovin at the wedding between the grandchildren of the awesome in-laws, the holy Berditchiver and the Alter Rebbe, Rav Shneur Zalman of Liadi.

Under the chuppah, beneath the wedding canopy the Alter Rebbe of Chabad said a chassidic discourse entitled "Ki Al Kol Kevod Chuppah." And all the heavenly ministering angels came down to watch as one watches the stunts and tricks that are performed for simchas chassan ve'kallah the bride and groom's merriment. Your father also had the merit to sit down and hear that chassidic discourse!"

(Migdal Oz p.163 #18)

 

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Two Examples of the Kedushas Levi - Rav Levi Yitzchak of Bedritchev's novel Chiddushim in Halacha and Shas - Talmud Bavli

Two Examples of the Kedushas Levi - Rav Levi Yitzchak of Bedritchev's novel Chiddushim in Halacha and Shas - Talmud Bavli

- I -

In Orach Chaim in the Taz's commentary Siman 608:1:

The Tur writes regarding tosefes Yom HaKippurim – that is accepting Yom Kippur earlier and thereby adding time to the day, it is derived from a biblical verse that obligates one to add. However he did not cite from which verse. The Levush wrote that he meant the verse (Shemos 34:21) "You must cease and desist from plowing and reaping," and the Taz asked a question on the Levush's interpretation. The method that uses the derivation from that verse teaches us tosefes on every Shabbos and YomTov – namely that we accept Shabbos and YomTov early every time and thus add time unto those days [and not just Yom Kippur]. This is found in the Gemarra Yoma (81b). And if so why did the Tur not write regarding every Shabbos and YomTov that we need to add tosefes? Only regarding Yom Kippur does the Tur write that we are obligated in the law of tosefes namely adding time onto Yom Kippur [by accepting the day's forbidden activities] earlier [than nightfall]. This is his question. Study it there at length.

It seems to me with siyata di'shmaya, with the aid and help of heaven, to answer the question that the Taz asks on the Levush. That actually the Levush is correct in his understanding of the Tur, that the Tur does learn the law of tosefes Yom HaKippurim from the verse (Shemos 34:21) "You must cease and desist from plowing and reaping," and really one is obligated in tosefes on every Shabbos and YomTov. And the reason why the Tur did not write explicitly that one is obligated in tosefes on every Shabbos and YomTov is since he already wrote that there is an obligation of tosefes Yom HaKippurim and therefore one can derive the other obligation through logic. Normally on every Shabbos and YomTov by accepting them earlier there is no cancellation of another mitzvah, however by accepting Yom Kippur early he does cancel out another mitzvah. This is because our rabbis stated in Rosh HaShannah 9a-b and we rule so in Shulchan Aruch Siman 604:1 that it is a mitzvah to eat and to enjoy a large festive meal on Erev Yom Kippur. Study it there. Rashi in his Talmudic commentary to Rosh HaShannah 9b (sv Kol HaOchel) wrote similarly and he said: "Anyone who adds and eats and drinks more on Erev Yom Kippur is praiseworthy, since there is a mitzvah the more you eat." Study it there. Therefore by accepting Yom Kippur earlier and adding on the prohibition of eating and drinking as the Tur wrote (ibid) you cancel out the mitzvah of eating on Erev Yom Kippur, since there is a mitzvah to eat then and now that you are adding time to Erev Yom Kippur before nightfall to prohibit yourself from eating and drinking. You might have thought that therefore in the case of Erev Yom Kippur you should not add from the ordinary day onto the holy day, therefore the Tur needed to write that even so one should add, even though he will be canceling a mitzvah [of eating on erev yom kippur].

Based on this we have answered the Taz's question. Regarding Shabbos and YomTov [the Tur] did not find it necessary to write that one should accept Shabbos and Yom Tov early to add from the ordinary day unto the holy day. Since we can infer them based on logic from the law of tosefes on Erev Yom Kippur since in that case although we cancel a positive commandment to eat by adding time and accepting Yom Kippur early we still do so. And the Tur did in fact derive this law from the aforementioned verse (Shemos 34:21) "You must cease and desist from plowing and reaping," as the Levush had taught and on every Shabbos and YomTov you must also accept them early and add time of tosefes. (Study also the commentary of the Magen Avraham Siman 604:1 citing the Shelah, that even fasting for a dream – Ta'anis Chalom one may not fast on Erev Yom Kippur under any circumstances, since there is a mitzvah the entire day to eat, study it there. ) Study and be rewarded.

- II -

I have decided to write up whatever Hashem granted me to help answer the question of the Tosfos to Shvuos 25a (Tosfos s.v. Ini veHamar Rav Yochanan).

These are the words of Tosfos: "Now if you might think this oath was made forever, then this should have been said at the head of this chapter on page19b regarding an oath made by someone saying "that I shall not eat."

Tosfos answers that regarding [oaths regarding] eating, we wont make the mistake to think that he is taking an oath forever, and it is not necessary to explain that he meant only immediately.

Tosfos meaning is not understood, why does Tosfos assume that an oath regarding eating it is understood that he means immediately [and not forever]?

With siyata di'shmaya and the aid of heaven it seems to me to answer Tosfos question, since the Taz rules in Orach Chaim Siman 678:2 this is also cited in the Ateres Zekanim 1 that on Shabbos one is obligated by the Torah to consume bread, similarly on yomtov and erev yom kippur our sages taught in Pesachim (68b) that one is obligated to eat. If so we can say that one takes an oath that he will refrain from eating, he must mean that he only referring to this immediate time as tosfos wrote, since our sages taught in Shvuos (46b) that we do not assume a person is wicked, and if he had swore an oath that he will refrain from eating forever, then is there no more explicit transgression? Since he is swearing an oath that he will cancel a mitzvah. Since on Shabbos, YomTov and Erev Yom Kippur it is a mitzvah to eat, and si how can he swear that he will never eat again forevermore and cancel the mitzvah eating in Shabbos, YomTov and Yom Kippur?

Therefore regarding eating the Tanna who authored the Mishnah did not find it necessary that the oath was not taken forever, as tosfos wrote, since there are days when there is a mitzvah to eat.

However, this is not the case regarding sleep. Since there is no obligational mitzvah to sleep at any time. And this one of the reasons given by the poskim, that this is one of the reasons why we do not recite a blessing over sleeping in the succah. Since there is no specific obligation to sleep, rather if one wishes to sleep then he may only do so in the succah.1 Therefore we can clearly think that if he takes an oath "that I will not sleep," that he means forevermore. Therefore we asks "But R. Yochana says an oath that he wont sleep

(Study the commentary of the Ran 296a (10:1 sv Malkin Oso) his opinion is that he takes an oath not eat for seven days straight he does not eat immediately and they do not lash him immediately. Based on his opinion in understanding the Rambam (Laws of Oaths Hilchos Shvuous 5:20) regarding eating they do lash him immediately and he must immediately. Since he is actually canceling the mitzvah of "You shall greatly beware for your souls." (Devarim 4:15) Based on this opinion this is the question of the makshan (the Gemara's anonymous questioner) "How can this be? Rav Yochanan said etc." How can the Mishna imply that an oath that he wont sleep means forever, when rav Yochanan is of the opinion that he recieves lashes?! Since an oath forevermore in this regard is also an annulment of a mitzvah namely that of "You shall greatly beware for your souls." (Devarim 4:15) [since lack of sleep damages one's health this is seen as a direct transgression and annulment of this positive commandment to guard our soul and health scrupulously.] Since one cannot live without sleeping therefore they [Beis Din] give him lashes since he has [in essence] taken a false oath as Rashi explains (sv Malkin Oso) and he should go to sleep immediately. Since he swore to cancel a mitzvah and therefore the oath is not binding.)

This answers Tosfos question with siyata di'shmayah. Perhaps this is what Tosfos had in mind when they answered regarding oaths about eating that the Tanna did not need to explicitly declare that he is not taking the oath forever.

Notes:

1. See O.C. 639 Nekudos HaKesef ibid; Tosfos Brachos 11b sv Shekvar.

 

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Fw: Today is the 200th anniversary of the Yorzeit / Passing of the Kedushas Levi zy"a

 

 

 

Today is the 200th anniversary of the passing of ר' לוי יצחק מבארדיטשוב - Rabbi Levi Yitzchak of Berditchev author of Kedushas Levi

The Holy Rav Levi Yitzchak of Berditchev once traveled with his student rav Aharon of Zhitomir, author of Toldos Aharon together to the city of Lizhensk. There they stayed together with the Rebbe Reb Elimelech in his home. The Rebbe Reb Elimelech questioned the Berditchever saying to him, "Why are you stealing away all of my own students?" (This was because many great Torah scholars left the Rebbe Elimelech to study under the Berditchever.) The Berditchever answered Rebbe Elimelech with humility, "Vaymens Bin Ich Den? Ich Bin Zich Ayer Talmid Oych! - And just whose student do you think I am? I am also your student! Therefore all my students, are therefore your very own student's students!" With this humble answer he was able to placate and satisfy the rebbe Elimelech.

Afterwards the Berditchever continued on his way to attend to some matters while his students Rav Aharon of Zhitomir remained behind and continued studying in the Rebbe Elimelech's beis midrash. Rebbe Elimelech did not realize this, and when one night he walked in and found rav Aharon sitting there learning he was surprised and he asked Rav Aharon, "Why did you not go on and continue the travels with your Rebbe?" Rav Aharon answered Rebbe Eliemelch, "Mein Rebbe Ken Ich. Bin Ich Gebliben Ba Aych Zu Kenen! - My rebbe I know already. I remained behind to get to you as well!" Hearing this Rebbe Elimelech got all worked up. He seized Rav Aharon and began to shake him by the lapels of his clothing and declared, "Dayn Rebben Kenstu? Afilu Zein Zhupstze Kenstu Nisht Bifrat Im Aleyn! – You think you really know your Rebbe? Why, you don't even know his lapels let alone do you really know him and how great he is!"

****

קדושת לוי

200 שנה ימלאו הלילה לפטירתו של סנגורן של ישראל, רבי לוי-יצחק מברדיצ'וב זי"ע

In honor of the 200th yorzeit of לוי יצחק מברדיצ'ב - Rav Levi Yitzchok of Barditchov - the Kedushat Levi

When the Holy Rav Kalonymous Kalman Epstein of Krakow author of the Maor VaShemesh was but a young child the Holy Rav Levi Yitzchak of Berditchev visited his town. The young boy hid himself beneath the holy Berditchever's tallis as children do, to see what the Rebbe was doing as he prayed. The manner and conduct of the holy and righteous tzadik left such an impression on Rav Epstein that from that point on there burned within him a holy fire!

When Rav Epstein grew up he became a well known student of the holy Rav Elimelech of Lizhensk. Rav Elimelech once met the Berditchever in Rav Epstein's company. When Rav Elimelech's prided himself on having such an illustrious and holy person as one of his own students, the Berditchever took a good look at the author of Maor VaShemesh. He then recognized on his face, that the holy Rav standing before was that same boy from years ago. "No, no," said the Berditchever to Rebbe Elimelech, "this one is one of mine! When he was but a five-year old and he hid under my tallis, the holiness and sanctity already left it's mark until he has reached his current level and stature."

(Both found in Sefer Avodas Levi p98)

 

Kol Tuv,
R' Tal Moshe Zwecker
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