Some of the ideas discussed:

How can a finite person work toward a meainful relationship with The Infinite?

Malchus as the kli has two jobs at once. It limits to create definition, and it creates a mechanism from revelation/giluy. The same kli that “contains” becomes the very channel that reveals.

Malchus d’kedusha is pure hisbatlus. Like the moon to the sun, it adds nothing of its own, it only reflects the source. Introducing anything from itself creates a distortion and detracts from its mission, to be megaleh and bring Hashem into the world, kvyachol.

When resources become ends in themselves, the kli breaks. Taavas mamon (money being representative of a resource) turns “means” into “ends,” and what should be an engine of giluy becomes distortion and galus.

By treating wisdoms and other avenues for connection Hashem gives us as independent, the greatest opportunity for revelation becomes the greatest concealment and pirud.

Galus of malchus is framed as falling into the arba malchiyos. The same “pieces” exist, but now they serve a foreign center of gravity instead of reflecting upward to Ratzon Hashem.

The path back is chesed as tochacha. Not harshness, but clarifying separation, “lehavdel,” cutting malchus free from the pull of the sitra achra and restoring it to malchus d’kedusha.

A sharp practical lens. Do not confuse the delivery with the message. Sometimes tochacha arrives with bizayon.

The tzadik feels the tzaar of the generation (think about pain of chisaron felt at the level of the CEO responsible for the mission as opposed to the individual who introduced the fialure into the system; or a parent watching a childs failed potential rather than the child himself), and the pain colors the tone, even when the content is true and necessary.

Spotify Notes . Torah 30:3 (Paragraph Vav)

Big idea: Hashem created the world so we can attain השגת אלקות (hasagas Elokus) and live in relationship with Him. But because He is אין סוף (Ein Sof) and we are בעלי גבול (ba’alei gvul), the gap seems unbridgeable. The answer is צמצומים (tzimtzumim). Not for concealment, and ultimately transmission and gilui.

Malchus has two functions. It contains and defines, and it also enables expression. When Malchus is pure הִתְבַּטְלוּת (hisbatlus), לית לה מגרמה כלום (leis lah m’garmah klum), it reflects like the moon reflecting the sun. That is מלכות דקדושה (Malchus d’kedusha). When the vessel takes on “identity,” and perceived intependence the whole transmission becomes warped. That is Malchus in גלות (galus), and the same “pieces” that are potentially kedusha become reoriented as מלכות דסטרא אחרא (Malchus d’sitra achra). The sharp example is secular “wisdom” like science. It can be a כלי to reveal Hashem, but when it becomes a closed framework that claims independence from the Creator, the greatest potential for gilui becomes the greatest concealment.

Arba Malchuyos and the rescue mission:

How it gets repaired: Chesed cuts Malchus away from the ארבע מלכויות and returns it to its source. Avraham Avinu embodies this repair. He is סונא בצע (sonei betza). He rejects spoils. He pursues the ארבע מלכים and restores Malchus to kedusha. He is the עמוד האמונה (amud ha’emunah) because he can see unity inside the world’s pieces. From Avraham flows the “four sons” framework, and a major teshuvah theme emerges. True teshuvah includes asking forgiveness even for what you do not know you did wrong. Otherwise teshuvah is still confined within your own דעת (daas) and your own box.

Shalosh Regalim, simcha, and restoring Ohr Panim: The life-force of Malchus d’kedusha is אור הפנים (ohr hapanim), accessed through the שלוש רגלים (shalosh regalim) and שמחת המצוות (simchas hamitzvos). Amalek represents the center of purposelessness and ליצנות (leitzanus). Shmuel “cuts” Agag, symbolically slicing the כוח of the four distorted malchuyos and reattaching Malchus to kedusha. The regalim restore alignment, rebuild the vessel, and reopen the channel so sechel elyon can once again enter sechel tachton with integrity.

Completing our discussion of Tikkun HaKelali as an avenue for teshuva and restoration of our relationship with Hashem.

Rav Nachman explains that aveiros disrupt the spiritual relationship between mashpia and mekabel - between Yesod and Malchus. Trying to fix each failure individually is not only overwhelming, it’s ultimately ineffective. Instead, we’re taught the concept of Tikkun Klali: a root-level realignment that restores order above and below.

We examine how this root repair, through praising tzadikim, guarding the bris, and drawing down lavnunit (purity) from Chochmah, transforms disconnection (dam niddah) into nurturing flow. The result is more than personal healing—it reopens the channel for shefa and parnassah to enter the world.

At its core, the shiur reveals a spiritual architecture for teshuvah that connects the mystical system to lived avodah.

If you are growing from these shiurim please share!

also, I’d love to hear from you

mrubin214@gmail.com

This shiur lays out a spiritual causal chain: when the kli (malchus) is misaligned or stained, the flow breaks. The result is not just personal blockage—it’s a cosmic pegam in the system of mashpia and mekabel.

And yet, there is a path of repair: through shevach haTzaddik, dibur is elevated, daas is awakened, and the zivug above is restored. What was once dam niddah—a force of separation—can be reversed and redefined. Malchus reattaches to its source, and the system heals from the top down.

Aleph Through Yud — Elevating Torah From the Source

Based on Likutei Moharan Torah 28, with R’ Nosson’s Appendix

Overview:

This shiur explores how Torah can either connect us to HaShem’s ratzon (will) or, chas v’shalom, be disconnected when taught superficially in the context the opposition against true talmidei chachamim that we have been discussing. Rebbe Nachman maps this through the first ten letters of the Aleph Beis, showing the path from fallen Alephs back to their source — and how serving true talmidei chachamim anchors us in emes.

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Some leaders relate to Torah horizontally superficially, as detached from its source. This is “Aleph Ne’fulin” — fallen Alephs — Torah taken at face value, not as a our access to deeper truth.

We must attach to tzaddikim who are yirei Shamayim, including serving talmidei chachamim (an act compared to bringing the Korban Tamid.); and be anchored in chessed and emunah, to be protected from, and subdie these harmful influences.

Takeaway:

Torah must be approached as an expression of HaShem’s infinite will, not a self-contained “superficial” knowledge. By aligning with true tzaddikim and extracting the hidden good, we restore fallen Alephs to their source — and strengthen our connection to the One who gave it

We explain the Tzaddik as a conduit that connects those in his charge with the ultimate truth. We contrast this with the those leaders lacking integrity and authenticity whose Torah is self-referential and disconnected from Truth. At the center of the shiur is a piercing message: 'Torah' that is disconnected from its source is not truly Torah at all!

The shiur launches into a sweeping meditation on authentic Torah transmission and the distinction between lavush (outer garment) and essence—we learn that Torah only uplifts when drawn from its true source.

The core warning? A Torah rooted externality without depth and attachment to the source can mislead both teacher and student. When Torah becomes a tool to flatter, entertain, or avoid discomfort, it loses its power to transform. And when we confuse charisma for kedusha, we risk following a voice disconnected from the makor ha’emes.

Ultimately, the shiur invites us to ask: Are we aligned with the pipeline of truth, or just receiving echoes filtered through ego?

Final World-Class Version for Spotify

In this shiur, we continue uncovering Rav Nachman’s sweeping vision of redemption in Torah 27 — not merely as personal growth, but as global alignment through individual avodah.

We explore what it means for each soul to cast aside falsehood and draw near to truth — not by becoming the same, but by fulfilling distinct roles within a divinely orchestrated system. Through vivid analogies from factory systems, marriage, and community, the shiur redefines shalom as purposeful interdependence grounded in emes. True peace, we learn, is not passive — it is coordinated harmony.

One of the shiur’s most powerful emotional pivots centers on the difference between atzvus (paralyzing sadness) and merirus (constructive bitterness). While atzvus silences, merirus cries out — and in that cry, we find connection with Hashem.

The shiur concludes with a stirring reflection on music as a vehicle for coming close to Hashem.

For those interested in line with the idea of "music as a way to connect": Shoot me an email, been tangentially working a bit with a side music related project.

(notes unedited)

Practical Applications

Refine Your Voice through Torah

Consider how deeply your words reflect inner clarity. Invest in learning that purifies koach ha’dibur—even reviewing the 13 Middos in davening with intent can elevate your kol.

Turn to Hashem Even Without Words

When you're overwhelmed or confused, don’t wait for the perfect tefillah. Even a raw kol—a cry, a sigh, or an honest moment of emotional presence—can reach Hashem powerfully.

Protect Your Kedushah to Protect Your Clarity

The shiur draws a powerful link between bris, hadras panim, and tefillah. Guarding personal kedushah isn’t just moral—it protects your spiritual antenna to receive truth.

Lean Into Oneness During Conflict

True shalom is not avoiding opposition—it’s integration toward a higher goal. Next time you face tension, ask: What greater ratson Hashem could unify these parts?

Use Shabbos as a Spiritual Calibration

The link between shira, tikun habris, and Shabbos suggests that preparing for and experiencing Shabbos consciously can be a weekly reset toward inner harmony.

(notes unedited)

We delve into:

• The global mission of every Jew and how each neshamah is a microcosm of creation.
• Why true unity (Shalom) isn’t just about avoiding conflict but about mutual bitul toward a higher goal.
• How Yaakov Avinu, Ha’aras Panim, and the Shemos of Hashem reveal divine structure in the world.
• The role of Torah as blueprint and how each of the 600,000 souls uniquely expresses one facet of that truth.
• What it means to bring the world to serve Hashem b’shem echad, not through conformity but harmony.

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Quotables:

"You can't achieve shalom by being separate. True shalom (peace/completion/perfection) is when each soul fulfills its unique role within a single divine symphony."

"Every Jew contains all the worlds within themselves—our personal refinement reshapes creation itself."

Main Ideas from Likutei Moharan 26

This Torah begins with a cryptic Gemara: when a chick dies within its shell, through which point does its soul exit? Rav Nachman reframes this as a metaphor for the tzadik’s avodah in tefillah. The tzadik must direct his greatest mesirus nefesh precisely to the areas where foreign thoughts (machshavos zaros) enter during prayer.

These “foreign” elements are not distractions to escape, but rather sparks of holiness (nitzotzos) awaiting elevation. The avodah, then, is not about bridging distance from Hashem — chas v’shalom — but about recalibrating perspective and reconnecting each experience to its true source. The tzadik, operating from an elevated vantage point aligned with Hashem’s ratzon, is uniquely able to reveal Elokus in the very places where it appears most concealed. This is a function of his alignment with the ultimate context: HaMakom.

Additional Expansions and Key Themes

• Tefillah is not primarily about personal requests; its essence is aligning oneself — and the world — with Hashem’s ratzon. Individual bakashos only carry meaning within that larger context.
• Even misdirected emotions (e.g., love, desire) are not disconnected from Hashem. They are divine energies misapplied. Teshuvah is a reorientation, not a reconnection.
• Perspective defines reality: everything in creation is rooted in Elokus. What changes is how we see it.
• The tzadik can descend into concealment without spiritual harm, enabling him to elevate the deepest sparks. His inner purity and orientation keep him above contamination.
• The shell = tefillah = pre-creation/revelation koach: Just as the chick emerges from the shell, creation unfolds from tefillah. The tzadik, deeply aligned with Hashem’s will, activates and channels this pre-creation power on behalf of the world.

Navigating the Spiritual Ladder: Insights from Likutei Moharan

The Power of Perspective: Top-Down vs. Bottom-Up Approaches

• Top-Down Approach (Truth-Driven):
• Spiritual growth begins with a higher, unified perspective. A higher perspective sees unity in seemingly conflicting systems (like the body’s organs), understanding them as one coherent design.
• 
  
• Bottom-Up Approach (Desire-Driven):
• When you’re grounded in physicality or emotional desires, it’s hard to see the unity. The goal is to elevate your perspective to reveal the interconnectedness of all things.

Breaking Through Illusions (Klipah) on the Spiritual Ascent

• Klipah: Obstacles on the Path:
• At every level of spiritual growth, we encounter klipah—barriers that seem to separate us from the truth. These barriers provide the stage for spiritual challenge, growth and, ultimately, elevation.
• 
  
• The Orange Peel Metaphor:
• Klipah is like the peel of an orange: it protects the fruit but doesn’t stand alone. At higher levels, we recognize that klipah serves its purpose, but once removed, it withers away.
• As we grow, we must confront and subdue these klipah, recognizing that everything in the physical world ultimately leads us to a unified truth.

Unity in Diversity: Revealing Divine Harmony

• Divine Attributes as Colors:
• Chesed (kindness) and Gevurah (strength) may appear as opposites, but from a higher perspective, they complement each other to create beauty (Tiferes).
• Spiritual growth is about seeing the whole picture—how different elements, when integrated, create a beautiful and unified system.

Tzedakah: The Key to Spiritual Alignment

• The Role of Tzedakah:
• Giving tzedakah connects you to others and to Divine purpose. It transforms your resources from personal possessions to vessels for Divine will.
• Through tzedakah, we acknowledge that our material wealth is not for our benefit alone but a means to connect and uplift the world.

The Cosmic Impact of Individual Growth

• Interconnectedness of All:
• Each person’s growth impacts the entire spiritual ecosystem. As you rise, you elevate those around you, creating a ripple effect that leads to greater unity in the world.

Practical Guidance for Overcoming Spiritual Challenges

• Recognizing Spiritual Growth Through Challenges:
• New difficulties are often signs that you’ve advanced to a higher spiritual level. What seems like a setback or resistance can actually be a sign of closer proximity to the Divine.
• Embrace these challenges as opportunities to break through illusions and connect with deeper truths.

The Role of Simcha in Spiritual Growth

• Simcha as a Driver:
• True happiness comes from doing what you should be doing, aligned with your higher purpose. As you grow spiritually, you’ll experience more Simcha, which propels you closer to unity with Hashem.
• Simcha is not external; it comes from within when you align with your true self and purpose.

Breaking Through the Illusions of the Yetzer Hara

• The Yetzer Hara’s New Name: Koach HaMedameh:
• The Yetzer Hara, which manifests as illusions and fantasies, is described as the “power of imagination” (Koach HaMedameh). As we rise spiritually, we encounter new levels of the Yetzer Hara.
• In times of spiritual revelation, these illusions become stronger, presenting new challenges that must be overcome to reach the ultimate unity.

Growth Through Challenges: Embrace the Process

• The Process of Spiritual Growth:
• Just like climbing a ladder, spiritual growth often involves moments of instability. When you encounter difficulty, it’s not a sign of failure, but rather a sign of moving to a higher level.
• Understand that resistance is part of the growth process. Every challenge you face is an opportunity to overcome illusions and move closer to Divine unity.

Understanding Unity Within Creation: Notes from Likutei Moharan

Two Approaches to Understanding Creation

• Top-Down Approach: The source (or seed) contains all potential, with everything emanating from it in a structured, orderly way. From this perspective, creation unfolds with perfect unity.
• Bottom-Up Approach: Starts from our experience of fragmented reality where things may appear disconnected or contradictory. The spiritual work is to align these fragments back with their original source to reveal their deeper unity.

Spiritual Growth as Realignment

• As we ascend through different spiritual levels, we refine ourselves and reconnect with the panimiyus (internal essence) of each level.
• The Process of Alignment: We must realign ourselves with the inner purpose at each stage of growth, sensitizing ourselves to the deeper truth present at every level of reality.

Money and Tzedakah in Divine Service

• Mamon as a Vessel (Kli): Money can either serve as a tool for Hashem's purpose or become empty and meaningless when disconnected from its source.
• Purpose of Tzedakah: Charity aligns our physical resources with spiritual purpose. When used properly, money becomes a means to express divine unity in the world.
• Spiritual Rectification: The act of giving redirects resources to fulfill divine will. Money used for tzedakah becomes infused with purpose, rectifying both the giver's soul and participating in the greater tikkun of creation.

Navigating Contradictions in Spiritual Life

• Apparent Contradictions: At each level of spiritual and personal development, we encounter challenges and apparent contradictions. This happens in all contexts—educational, business, and personal.
• Growth Process: As we develop spiritually, we begin to see how seemingly contradictory elements fit together in a unified whole, serving a greater purpose.

Yichud (Unity) as Higher Perspective

• Transcending Contradictions: Spiritual growth allows us to access higher levels of unity where we can see the entire system as interconnected.
• This higher vantage point reveals how each piece works toward the ultimate goal of divine revelation in the world.

Tzedakah as Expression of Unity

• Through tzedakah, we actively participate in creating unity between the Creator and creation.
• When we give, we align ourselves with divine purpose, ensuring our resources reveal Hashem's light in the world.

The Bridge Between Mind and Action

In Likutei Moharan, we’re taught that human nature is shaped by three key faculties:

• Intellect (Seichel): The mind that perceives truth and connects to Divine wisdom.
• Imagination (Koach HaMedameh): The bridge faculty that translates understanding into action.
• Action (Ma’aseh): The physical implementation of our thoughts in the world.

Two Approaches to Reality

Top-Down (Truth-Driven):

• The intellect, grounded in absolute truth, leads the way.
• The imagination becomes a faithful transmitter of Divine wisdom.
• Actions naturally align with Divine will, and there’s no resistance in the system.
• This approach is like a healthy body, where the limbs move as directed by the mind without friction.

Bottom-Up (Desire-Driven):

• Desires and circumstances often drive the perception of what’s true.
• Imagination creates illusions, justifying actions that may not be based in eternal truth.
• This results in dissonance, where a person’s actions are not aligned with their higher purpose.
• It’s like a body whose movements are driven by random impulses, instead of being guided by a higher purpose.

The Dynamic System of Spiritual Growth

Layers of Reality (Olamim):

• Reality consists of interconnected spiritual levels, each with its own essence and outer expression.
• As we grow, we ascend through these levels, expanding our capacity to connect to the Divine.

The Individual Journey:

• Spiritual growth begins at the most basic level, and we must master each one before progressing.
• Moving from one level to the next is like advancing through school—each level introduces new challenges and forces us to begin again in a new environment.
• Each transition brings us face-to-face with the klipah (spiritual shell) of that level, which we must break through to access the deeper spiritual essence.

Encountering and Transforming Barriers

Klipah as Spiritual Barrier:

• At every level, we encounter a klipah—a spiritual barrier—that prevents us from accessing the deeper truths.
• These barriers may appear as confusion, resistance, or limitations, but they are not inherently negative; they provide the necessary challenge for spiritual growth.

Revelation of Divine Glory Through Contrasts

The Spectrum of Divine Qualities:

• Divine attributes like chesed (kindness) and gevurah (strength) may seem like opposites at first glance.
• From a limited perspective, they appear to conflict with each other. But from a higher vantage point, these contrasting qualities come together to create Divine beauty (tiferes).

The Power of Giving in Spiritual Growth

Tzedakah as Spiritual Alignment:

• Giving tzedakah (charity) creates a powerful connection between the giver and the receiver, as well as with the Divine.
• By giving, we identify with others and transform our resources into vessels for Divine will, elevating both ourselves and the recipient.

Breaking Inertia Through Connection:

• Giving tzedakah before prayer sets the stage for spiritual ascent, allowing us to break through barriers and access higher levels of Divine connection.
• This act of selflessness creates the spiritual alignment needed to ascend through the worlds during prayer.

The Cosmic Impact of Individual Growth

The Chain Reaction of Elevation:

• Our growth impacts the entire spiritual ecosystem. As we rise through the levels, we potentially elevate others around us, creating a ripple effect in the spiritual world.
• This is not just an individual journey; our spiritual ascent contributes to the collective elevation of all creation.

Klal Yisrael as Vessels for Divine Light:

• Each Jew contributes a unique "color" to the Divine revelation, reflecting their individual approach to serving Hashem.
• When unified, these diverse expressions of service come together to reveal the ultimate beauty of Divine harmony in the world.

Practical Wisdom for Spiritual Navigation

Recognizing Growth Through Challenge:

• New challenges often signal that you’re advancing to a higher spiritual level.
• The difficulties you face may actually indicate Divine attention and the opportunity for a breakthrough.
• What may initially feel like darkness or struggle could be the precursor to a deeper connection with the Divine.

The Beauty of Integration:

• True spiritual attainment integrates all aspects of life, turning every action into an expression of the highest spiritual truth.
• The ultimate goal is to see how everything, even what seems to be in opposition, ultimately serves the Divine unity.

If you are inspired, please share the wealth!

(also drop 5 stars so podcast spreads)

For Kollel Toras Chaim: Link to be posted If you enjoy please share...

https://open.spotify.com/show/5CDDxneVuFM0VjQ0dlUpql?si=4b9da04040b94556

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The core of Teshuva is recognizing Yichud Hashem

1. The root of transgression is a deficiency in Emunah
2. Teshuva is a recognition of Yichud Hashem
3. One who lives with a recognition of Yichud Hashem lives with HIsbatlus
4. Summary: the Avodah of Elul is to recognize Yichud Hasehm and enter into Avodah from a place of bitul

Please let me know if we should continue to try and put these up around yom tov; (perhaps set up a separate podcast as a. home for these; or leave these here for a little burst of extra hisorerus)

MRubin214@gmail.com

What is the essence of Teshuva?

Don't we have to be perfect?

How can we do teshuva, understanding that perfection is a losing battle? How can we get excited about mediocrity?

How is Elul different that any other time of year when we have an obligation to do the right thing?

How can I do teshuva knowing that I have create a huge "mess" that I have yet to clean up?

How to I think approach actionable steps?

Please reach out to let me know if you are enjoying these pieces. I will try to post LM pieces as well, and thought these would be l'toeles and posted them here. Would love to hear from you. MRubin214@gmail.com

Para 5 through (almost ad kan lashon rabbeinu)

In this Torah , we embark on an exploration of the remarkable dialogues between the Wise Men of Athens (Sabei dbei Atuna) and Rabbi Yehoshua ben Chanania. This intellectual confrontation is portrayed through a series of exchanges that may appear simple or even absurd on the surface. However, the commentaries reveal these discussions as a profound debate between Science and Religion, delving into the core tenets of our faith.

Our first shiur provides a general introduction as well as a specific look into Torah 23, beginning with our examination of concepts such as Emunah (faith), Emes (truth), Chaim (life), Simcha (joy), and connection to Hashem. In contrast, we will also discuss themes of Avodah Zarah (idolatry), death, lethargy, and detachment from Hashem, which manifest as placing one's faith in alternative 'sources'.

We will further start to explore the topic of taavas mamon (desire for wealth), particularly within this context.

Some of the Terms we begin to encounter: Panim (d'kedusha), Anpin Nehorin (shining face); Emes, Chaim, Simcha, Emuna; Panim d'sitra achra, Avoda Zara, Missa, Atzvus, adn Taavas Mamon.

Please share if you have been growing and I would love to hear from you!

MRubin214@gmail.com; drop a note and put likutei moharan in the subject.

Paragraph mid 2 - 4

Paragraph 1 to mid-2

Thank you @ R' Nachman Fried who enlightened my eyes that this sefira is associated with Rabbeinu; Posting some thoughts on this podcast for something a little different; the sefer i am learning from is sefer u'sefartem lachem

Love to hear from you 718 926 3792: just introduce yourself so i don't lose the text (and note i am sometimes slow to respond)

Synopsis coming soon

Some of the concepts in this lesson include: Pas b’melech tochal and the ability to receive Torah; quarrels against tzaddikim; Miriam HaNeviah; Be’er Miriam; Lev Elyon and Tzur Levavi; Splitting open the rock for water; 

1. 

We first begin the discussion of how Torah is drawn down to those who learn, teach, and explain (without resorting to the Tikkunim referenced above). This is accomplished via a particular nesham in every generation. 

This special “neshama’ is suited to connect with, draw down, and reveal explanations of Torah by virtue of its suffering (ref. MIriam HaNeviah) and that its words of like “fiery coals.” (In simple terms, we can explain that to be a suitable ‘kli’ for something that is fire and otherwise beyond human capabilities, this neshama must remove limitations of physicality, both for itself as well as due to its role as part of the greater klal). 

When this neshama ‘cools’ off, e.g. before it leaves the world, and is not longer in a position to create and maintain this connection, the clarity of the Torah through such connection is lost, leading to quarrels against tzaddikim.

When the soul through which all Torah explanations are revealed expires it takes with it these explanations and so gives rise to quarrels against the tzaddikim. We related this to the cessation of access to water from the be’er Miriam after Miriam’s passing.

2.

As explained above, access to explanations of Torah depends on the special Neshama of any given  generation, referenced above. But what about when this neshama passes on and we lose access?

One must prepare to draw down Torah by drawing to himself ‘words like fiery coals.’ This is accomplished by pouring out his heart in prayer before Hashem, stirring mercy in “Lev Elyon” allowing words to come down to him.

This is why one who wants to expound Torah must being with an impassioned plea to Hashem, to ‘open up’ ‘Lev Eloyon’ allowing the ‘waters of Torah’ to pour forth. 

(Interesting point of note: compare Torah 1:6 also discussing the connection of Torah and Tefilla from a different perspective, whereby one creates a situation for his Teffilos to be received by the Lev of whom he makes his requests through Torah. (Attaching the “ches” and the “nun” create a situation of “chen.” When one has “chen” then prayers are accepted and a “tav” is effected leading to “nachas” - The words of Chachamim are heard with “nachas”!

Love to hear from you - mrubin214@gmail.com

Going deeper into the parallel) discussions of Lashon Hakodesh/Chavah/Isha/Shmiras HaBrish v. 70 languages/nachas/taavas niuf, etc. with a discussion of the etz hadaa's, and relationship between lashon hakodesh and targum

At the very end, a short discussion of shabbos preparations on Friday afternoon, shnayim mikra v'echad targum, and tosefes shabbos

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4. After explaining that (letters of) Lashon HaKodesh are the building blocks of the world, and the connection of Lashon haKodesh and tikkun haBris opposing, and being mevatel the the force of 'taavas ni'uf' as the 'rah ha'kollel',

We come to explain how one achieves perfection of lashon haKodesh; Through a discussion of the etz hadaas and Targum (aramaic) we come to understand the medium between the forces of Lashon Hakodesh v. the 70 nations (tov and ra) and elevating the good within the medium to perfect Lashon HaKodesh essentially removing the point of access for the forces of evil to gain power over the forces of good.

We also mentioned topics involving Adam and Chava, Balak, lavan, yosef, and interpretation of dreams

5. Continues discussion from paragraph 4, discussing Klipas Nogah, and targum and the avodah at hand to refine and elevate the good within these areas to perfect lashon haKodesh and destroy ra.

Some additional concepts discussed include nocturnal emissions and the avoda during the period of time on erev Shabbos leading into shabbos.

Some of the concepts discussed in this Torah: Tzaddik; Lashon haKodesh; ish/isha (chava); Klal Yisroel v. the 70 nations; Tikkun haBris; Chashmal; YIras Shamayim/otzar (granary); 22 Letters (osios) of the Aleph Beis; Yosef; the Nachash (and Chava);

1.    This Torah begins addressing the idea that there is a benefit to hearing mussar, etc. directly from a Tzaddik rather than even hear those same ideas transmitted second hand or from a sefer;

2.    Another reason to put in the effort to go to a Tzaddik in person: A tzaddik’s face is purified to the extent that one who gazes at the tzaddik will (gain insight into himself) reflect inward and feel remorse even without particular mussar; (see also Torah 4 discussing the benefits of seeing a Tzaddik)

Perhaps we can offer a thought -  that despite having aspirations, we often make excuses and try to fit Hashem into our framework of life instead of work in a practical grounded way towards true hisbatlus; coming face to face with a human being (not a malach, but someone who is also physical with his own challenges, etc) who has brought himself in line with G-dly his ambitions and goals to the point of become a G-dly person is itself the greatest mussar forcing us to come to terms with where we are truly holding.

3.    We begin to explain how a Tzaddik works towards this level: A tzaddik purifies his face through ‘lason haKodesh,’ the building block(s) of the world. Lashon HaKodesh (built through Yiras Shamayim) nullifies the sexual desire, which is termed the “ra haKollel” (comprehensive evil) inclusive of the 70 nations; Through Klal Yisroel perfecting lashon haKoshesh, the forces of the other 70 nations do not have power over Klal Yisroel.

The above does not do these ideas justice; I do note the following paraphrased from Torah 4:9: Malchus corresponds to the letters and the Will of Hashem is enclothed in the letters; Therefore the letters reveal Hashem’s will.

This means that to the extent that the letters are the building blocks of the world, one who is able to ‘perfect’ Lashon HaKodhes lives in a world which is the material expression of the Will of Hashem – Malchus!

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If you are loving these and growing please share R' Nachman's Torah with someone who may be waiting for it, and I'd love to hear from you!!! mrubin214@gmail.com

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Moshe Rubin

Even exposure and proximity (to a tzaddik) etc. does not necessarily impact one who is not receptive;

Understanding how the 'avodah of eating' (bechinas mizbeach) relates to ones ability to relate to the tzaddik and relating to ahava and yirah

Steps towards rectifying ourselves once we are already desensitized...

Coronating the king, revelation of Yirah and Ahava in the relationship between Hashem and Klal Yisroel; the 'flywheel' dynamic as we fulfill Hashem's will in creation giving a 'kiyum' to the universe and Hashem's Hispaarus in Klal Yisroel; Learn this Torah and feel alive!

Hispaarus; Exploring the relationship between Hashem and klal yisroel as a nation and as individuals;

Please drop me a note, i'd love to hear from you

mrubin214@gmail.com

Moshe Rubin

MRubin214@gmail.com

will try and get back to posting summaries- thank you!

would love to hear from you if you are enjoying! mrubin214@gmail.com

synopsis coming soon

After explaining that a Tzaddik is in line with ‘Ruach’ which is able to ‘break’ aspects of avodah zarah and ga’aveh, we continue to explain that one who attaches himself to such a Tzaddik is able to draw on that element of Ruach -entering his Lev, which in turn will extend into his feet and hands, resulting in dancing and clapping!

Once this Ruach energizes his feet and hands, he will no longer be attached to, and effected by, the koach of avodah zara/sitra achra and in turn will merit emunah, and Divine decrees that were in place will become batul (as there is nowhere for them to ‘take hold’)

We further explained the how ones feet and hands (and in turn, lifting ones feet in dance and putting ones hands together (left into right) in clapping relate to these ideas

2.      

Going forward we explained how the ‘feet and hands’ represent the hidden and revealed portions of Torah, and how Ruach relates to Torah, such that through integrating Ruach (through a tzaddik) one can attain hasagas ha’torah.

3.      

These ideas also find expression in the Purim story such that chazal explain that while Haman (Avoda zara/gaaveh) mistakenly thought that he would be unopposed because the Purim lottery fell during Adar when Moshe Rabbeinu (Tzaddik/Ruach) left the world, there was another Kabbalas Hatorah with Mordechai (Hands/Revealed parts of Torah) and Esther (Feet/hidden parts of Torah); We also found expression of these ideas of “omer se’orim” the barley offering of the omer initiating the 50 day period towards kabbalas HaTorah.

Therefore, through attaching oneself to a tzaddik and drawing ruach into ones lev, thus energizing his feet and hand in dance and clapping, one is able to remove oneself above the possible effect of avodah zarah and gaaveh and any associated gzeiros.

Divine decrees can be nullified by means of dancing and clapping; (There will be a lengthy introduction and we will not come back to this concept until the next shiur)

2.      

The essence of Hashem’s greatness is manifest when idolaters recognize Hashem; We referenced the Torah’s ‘introduction’ to Matan Torah with the episode of Yisro coming to recognize the greatness of Hashem. (briefly, we discussed that Oneness is not merely when A triumphs over B, but when it is recognized that B does not truly have existence other than as an entity with out real substance, other than as a perception of another designed to create a contrast to appreciate the reality of A, because there is no ‘other’ nor even the possibility of an other.

3.      

Those far from Hashem can only recognize Hashem through the aspect of Tefillah that is represented by a “Bayis/House,” the clearest expression of a dynamic relationship (associated with Yaakov Avinu; compare Avraham Avinu/Har, and Yitzchok Avinu/Sadeh);  

4.      

This is functionally accomplished through the tzaddik in every generation. However, there are those who perceive themselves to be a tzaddik. (note the distinction between tzaddik gamur and tzaddik she’eino gamur discussed in Torah 8). While they may have rid themselves of negative behaviors, the negative elements within them may be dormant, but still extant, thus making them unfit to be in this role of a tzaddik, and worse, direct people towards them and away from attaching themselves to a true tzaddik.

 5.      

The only advice for those who find themselves in this headspace of ‘gaaveh,’ which is effectively avodah zara is to attach themselves to a tzaddik; (We discussed how one who is essentially within a headspace of being a ba’al ga’veh can do this as it would seem to be a ‘chicken and egg’ problem)

 The tzaddik ultimately is the one who can transform “acher” (Elokim acheirim/gaaveh/elements representing ‘otherness’) into “echad” (note that in Hebrew writing, the difference between “Acher” and “Echad” is a small ‘stem’ at the back of the letter dalet.

Draft form; hope to edit later

After discussing how one can overcome impediments (shine the light of truth through the darkness that surrounds him), we discuss how one can use the appropriate vehicle of prayer in light of the fact that he does not know which of the 12 tribes he is from, i.e. which distinct nusach of prayer he should utilize.

 Specifically this is achieved through binding ones tefillos to the Tzaddik HaDor (see Point 3 above discussing Yaakov Avinu as incorporating the shevatim so as to be able to direct all tefilla appropriately). We also reference ‘Moshe’ and ‘Moshiach.’ It is worthwhile to refer back to Torah 2 (and 7) when learning this Torah.’

 5.      Prayer corresponds to miracles, as one is connected to a reality that transcends ‘nature’. The essence of this relationship is in Eretz Yisroel. The antithesis of this is Mitzrayim (which incorporates the idea of exile, generally) which is incompatible with Eretz Yisorel and prayer, i.e. is stuck within the rules of nature as they are presented in this world (note: this may include science or ‘magic’ of the times).

6. Explanation of the opening pasuk

 Disclaimer, I did my best to try and create a bit of a map or reference point to refer back to, so if anything was misstated or ambiguous, etc., please forgive me.

The essence of life force comes from tefillah; One should pray with all of his energy and concentration, and then his energy will be renewed from within the letters of the prayer, thus energizing himself as well as all of creation.

2.      

To properly trigger divine energy, prayer must be channeled appropriately and effectively. This can be challenging as each of the 12 tribes of the Jewish people has its own “nusach” individualized version of prayer (and one does not necessarily know how his tefillah must be structured);

 Upon one prayer in the proper way (through his appropriate nusach/gate) there will be a response of a corresponding flow of energy (coming bestowed via the 12 mazalos) (note also that each tribe had its own designation within Eretz Yisroel designed for that shevet with its individual character and strengths.

 This is because Hashem set up the world such that we are able to provide ‘sustenance’ to Hashem (k’vayachol; this is not to be taken literally, as it is an expression of how Hashem set up the world and spiritual flow, and Hashem, i.e. infinite does not need, and cannot be ‘sustained’ by anything or anyone)

 Hashem split the yam suf, i.e. bestowed nissim in the form of 12 lanes designed for each shevet in line with its individualized prayer. The gemara discusses parallels between the miracle of yam suf, parnassa and zivug, and this was explained based on the concepts in this Torah and how this is achieved through prayer.

 Attaching prayer to a Tzaddik: Yaakov Avinu (and as we will see later, the Tzaddik HaDor) was kalul (collectively embodied) all of the shevatim and had the power to direct prayer as it should be (such that by binding our tefilla to the Tzaddik haDor, we can direct our Tefillos effectively even if we are not individually in a position to know how to do so.)

 3.      

Overcoming impediments in prayer: When one stands to pray he is beset by external thoughts which create a darkness that surrounds him. Through Emes/Truth one can find openings in the darkness and attach to Hashem through the darkness. Therefore, one must initiate the process by calling out to Hashem in simple straightforward truth.

 We further discussed how these ideas are represented in the Pesukim by Noach’s Teivah, and how there is a qualitative difference by those who create a ‘window’ in the darkness and those who can actually generate light.

Disclaimer, I did my best, so if anything was misstated, etc. in the interest of brevity, please forgive me.

(Suggestion for practical example: For instance, two individuals may seem indistinguishable in a house of study, but if they had to descend into a place with inappropriate influences for outreach work, their reactions might differ based on their past experiences and attachments to such influences. One might be totally impervious, even disgusted by such cultural expressions, while the other may have some resonance that was dormant until that point. Only one with no attachment whatsoever to wickedness can contend with the wicked without being impacted.)

6. Building on the previous idea, the Torah explains that one can distinguish, separate, and eliminate bad from good through the study of Torah, specifically Halacha (Jewish law), and Tefillah (prayer) that brings one to the necessary intellect for this type of study. Studying the Halachic codifiers equips one to distinguish good from evil. It's important to note that while one thing may be 'batel' (nullified) to another and not find expression, it cannot be fully nullified unless it is first distinguished so it can be addressed (and achieve tikkun).

7. The dynamic of Torah and Tefillah is further explained, where one creates 'potential' (koach) through Tefillah, associated with Emunah (faith) and capable of changing or rising above nature, and actualizes that potential through Torah.

1

Divine (spiritual) “Ruach” is the source of vitality, and what sustains every aspect of creation. When one experiences chisaron (deficiency) in any area of life, this is because of limited ruach flowing to that area (as a result of sin). One can remedy this deficiency by tapping into divine Ruach through a sigh/groan (and associated physical deep breath) during Tefillah as part of the teshuva process bringing about a corresponding “erech apayim.”

We explain that Divine "Ruach," which refers to the spiritual energy that is the fundamental source of vitality, sustains human life, and all aspects of creation. When an individual experiences a deficiency, "chisaron," in any area, it is due to a limited flow of Ruach to that particular area, as a consequence of sin (see para 4). However, this deficiency can be rectified by accessing the divine Ruach through the act of sighing or groaning, (accompanied by taking a deep breath during the prayer) as part of Tefillah - and the Teshuva process (as he rectifies this sin that is responsible for this chisaron. This practice initiates a corresponding spiritual transformation known as "erech apayim," which brings about healing and restoration.

2

The essence of "Ruach Chaim," the life-force that sustains human life and every aspect of creation, is found within the Torah. As a result, our access to this life-force, Ruach Chaim, is exclusively through the Tzaddik haDor, the righteous individual of the generation, who is deeply connected to the teachings and principles of the Torah.

The parallel is drawn between this concept and the Northern Wind (Ruach Tzafon) that blew through King David's harp. By attaching ourselves with the Tzaddik haDor who himself is fully attached and integrated with Torah, we can tap into the vital power of Ruach Chaim in our lives.

3

In Torah 8, it is emphasized that vitality can only be accessed by attaching oneself to a Tzaddik who embodies the teachings of the Torah. However, a question arises regarding how the wicked, who are both distant from the Torah and antagonistic towards Tzaddikim, are able to access vitality and temporarily fulfill their lack.

The explanation provided is that there exists a corresponding negative force known as the "Rav d'Klipah" and "Ruach Tumah," which provides vitality to the wicked. This impure Ruach grants them a temporary sense of energy and fulfillment. However, it is important to note that while this Ruach may appear powerful, it is ultimately transient in nature.

(To illustrate this concept, perhaps we can use the analogy of a pipe connected to a water source. Despite the temporary ability to stir up a strong and turbulent current, disrupting the steady flow downstream and creating confusion and the sense of an alternate power or source of current, this influence is short-lived and ultimately nullified by the true source of vitality.)

4.

As mentioned earlier, "chisaron" (deficiency) arises as a consequence of sin. However, through the immense mercy of Hashem, who is metzamtzem Himself, as it were, into the Ruach Chaim (vital spirit) of Torah for the Tzaddik, the righteous individual can draw Ruach and restore completeness where there was a deficiency. In this way, the Tzaddik is able to attain Kaparah (atonement) for such sins.

This concept is elucidated within the context of the 13 Middos of Rachamim (13 attributes of mercy).

1

We discussed the relationship of concepts, including:

Emunah, Tefillah, Nissim, Eretz Yisroel, Yaakov Avinu (and the 12 Shevatim), and Moshiach, contrasted with Mitzryaim (inclusive of exiles, generally) and belief in ‘natural causes’ in lieu of acknowledging Hashem’s involvement in the world.

(Further in the Torah, we will discuss Emes and attachment to Tzaddikim as well as the Kabbalas Hatorah and the Mitzva of Tzitzis)

Galus is a function of a lacking in Emunah.

To bring geulah, one must foster Emunah through prayer, which is most accessible in Eretz Yisroel. This is in the same vein as ‘nissim’ which focus on the dynamic relationship with the Ribbono Shel Olam, as opposed to focusing on the ‘natural’ surface deep explanations for phenomena (perhaps this may include politics and the like as well). When Rachmana litzlan we turn our focus away from Emunah and nissim as manifest in Eretz Yisroel, we in turn descend into galus.

2

How can we merit Emunah?

One can only reach towards Emunah through Emes/truth i.e.

(my understanding:) Emunah bridges a gap that is founded on Emes and begins where our attachment to Emes leaves us needing a bridge. This is analogous to one who makes a perfectly rational decision to place faith in a medical professional after full due diligence, verifying credentials, relevant experience and references, and has experience working with the doctor professionally and personally. Contrast this with giving over the reins of decision making to an unknown which is simply irresponsible and foolish; idea is explored in the shiur).

 3

The attachment to a tzaddik and the importance of accepting advice from appropriate sources:

The path towards emes is developing an attachment to a tzaddik and accepting the tzaddik’s advice, which is an aspect of a marriage/union. Contrast this with one who accepts and integrates advice coming from a place of wickedness (the ‘zuhama’/pollution of the nachash in the context of the Chet Rishon). This pollution ceased at Har Sinai by Kabbalas HaTorah.

4

The role of the mitzvah of Tzitzis in protecting one against improper advice along with its negative effects and immorality.

There are 2 Types of Kavod: Kevod Malachim (or Kevod Atzmo) and Kevod Elokim. 

These have an inverse relationship such that as one minimizes his own honor, he is zoche to Kevod Elokim, which is a revelation of Keter (see below).

Perhaps on a simple level we can understand that Kavod represents the assignment of value  (to things not necessarily on a tangible or monetary scale). To the extent that one prioritizes KEvod Elokim and ratzon Hashem and ultimately understands one’s own value solely in the context of his role in Hashem’s Master Plan, then he necessarily minimizes the ‘kavod’ of his subjective priorities. On the other hand, when one his own ‘master,’ including determining what is worthy of kavod  (even if it does happen to align with Torah and Halacha), then he is necessarily subordinating all others, including the Master of the World. Therefore, prioritizing Kevod Malachim (Kevod Atzmo) is necessarily a disgrace to Kevod Elokim.

Rabbeinu also points out that one who pursues his own kavod inspires scrutiny as to whether he is worthy of such kavod. However, one who pursues only the honor of Heaven avoids this scrutiny because he is not pursuing honor on his own behalf. (In practical terms, consider a palace guard representing the honor of the king where the question of whether he is individually entitled to honor is not relevant, compared with a guard or an officer who is overreaching or acting outside his capacity).

2

How does one go about minimizing one's own Kavod so that he will merit Kevod Elokim?

Through anavah, on merits Teshuva thus minimizing his own kavod, specifically by enduring personal insult, ridicule, or disgrace (opposite of Kevod Atzmo) in silence for Hashem’s sake. This is a revelation of Keter (we associate the letter “Kaf” of Kavod with Keter).

Rabbeinu further explains how the name Ekyeh (lit. “I will be”) is associated with the concept of Teshvua (Keter, Kevod Elokim): When one does teshuva, he aligns himself with Hashem and true values thereby  ‘justifying’ his very existence. Thus teshuva, returning, and (re)aligning oneself with Hashem is associated with the idea of preparing oneself “to be/exist.” We explain how silence (“dome”) is a rectification of the ‘achoraim’ of Ekyeh (“dam”), which is beyond the scope of this summary. Rabbeinu further shows how “Keter” is associated with the concept of Teshuva through a connection with the word “Katar,” meaning waiting, or patience; teshvua is a step by step process.  It is impossible to come to kedusha all at once.

Rabbeinu explains that the relevant teshuva specifically relates to enduring insult in silence because he needs to rectify 3 negative elements: (1) having obscured the name/revelation Ekyeh; (2) disgrace to Kevod Elokim; and (3) strengthening the ‘left side of one’s heart’ where the yetzer hora resides through negative behaviors.

3

One must perpetually embrace Teshuva (an element of patience/dwelling on Teshuva, Katar, Keter). This is because his original Teshuva was not likely fully sincere (requiring a second Teshuva); and even if his original Teshuva was sincere, one relates to his original wrongdoing in a profoundly different way as his depth of understanding increases such that he has a new understanding of the reality of his transgression, for which he did not yet do adequate Teshuva; in fact, his first ‘wave’ of Teshuva was relatively crude; for this he does Teshuva al haTeshuva. 

Rabbeinu explains that this state of a constant and consistent increasing level revelation and perception of Hashem (similar to the ongoing teshuva process described above) is a bechina of Olam haBoh and Shabbos. 

4

We have now explained that one must engage in the Teshuva process, which serves to decrease Kevod Atzmo and to increase Kevod Elokim, with such Teshuva specifically in the realm of bearing disgrace in silence, including from others, and then meriting Kevod Elokim, which also results in a ‘busha’ before Hashem. Going forward with this understanding of the ‘dual purpose’ of Teshuva, Rabbeinu delves deeper into the Teshvua process and explains that one must be Baki B’Ratzo and Baki B’Shov, literally and expert at running and returning.

Baki B’Ratzo and Baki B’shov is something that is worthy of reflection and represents a profound two track framework that opens up worlds in avodas Hashem. Without this idea, when operating on a one track path of avodah, the natural flow of ups and down in avodah leave one feeling entirely distant during the ‘down cycles,’ with periods where one feels that there is no avenue for meaningful growth; at best we hope not to lose ground and at worst we feel isolated and feel that our relationship with avodah is becoming stale such that we wonder how we will ever get back. These 2 paths to avoda involve, in part, capitalizing on momentum and never being satisfied with growth when things are going well, and never falling into yisuh/despair during the hard times when the avoda is necessarily different.

Introducing the idea that there is a separate avodah, where one can develop and come close to Hashem specifically in the darkness of the down cycle,in a way that he could not possibly have achieve otherwise (albeit not yet in a state to appreciate at that time), allows one to embrace all stages of avodah, and realize that he is always engaged in avodah and the teshvua process. If it helps, compare a child learning to ride a bicycle who has become and expert at training wheels only to find that without warning the wheels are taken off and he feels no support when this is actually when his Father is paying attention more than ever before with his hand inches from the bike; only after the child reflects back after overcoming anxiety and achieving success does he realize the true significance of the process; other analogies may include the most painful parts of an exercise routine that ultimately breaks through ceilings and can even improve  ones resting heart rate and overall health during the rest time as well. (This paragraph is the author's reflection of this portion).

1.

Accountability: One must say “Kol ha’olam nivra bishbili.” In this context, the implication is that one must do everything in one’s power to improve the world, including through tefilla (Just as ‘real’ of an obligation and hishtadlus as anything else, if not more so!)

As tefilla is a tool, one must know what form tefilla should take and how tefilla should be utilized. Tefilla towards nullifying an impending heavenly decree as opposed to after a heavenly decree has been issued will take a different form (described in the shiur).

2.

How is one to know whether a heavenly decree has been issued in order to structure his tefilla accordingly (…as it is his obligation to pray on behalf of the world)?

The first step towards becoming ‘in tune’ with Hakadosh B”H and the spiritual state of affairs is to engage in mitvos for their own sake to the point that one is not concerned with any ulterior motive whatsoever - even with spiritual reward.

One way to know whether one has a separate motivation (even if not conscious) is whether one is disgusted by the thought of it. (consider one who is offered $1mm to perform a good deed that he is otherwise happy to do or one who is offered $1mm to save his own child. In the second case one would be appalled even at the offer as any amount would quantify the relationship, etc. [based on a thought I heard once from R’ Noach Weinberg])

The reason that this puts one in tune with the state of the world is because Hashem created the world with a certain structure that is reflected in, and has corresponding parallels in, the various aspects of the briah.

When certain parts of the world and mitzvah performance are not in line with ratzon Hashem, there will be certain areas where Hashem is not having nachas and one will feel this in his mitzvah performance if truly done for its own sake. He will then be in tune with the nature of a decree that has been issued and structure tefillah accordingly.

3.

Simcha is primarily in the Lev; in order to achieve simcha one must straighten any crookedness that has worked its way into his lev. We described how one can use teifllah b’koach and kavanah (rooted in yiras shamayim) to straighten out the crookedness of his heart (in order to feel simcha so that when doing mitzvos b’simcha he can understand the nature of the heavenly decree).

To reach this stage, one must elevate malchus from being in a state of exile between the nations such that the world becomes universe entirely and thoroughly reflecting ratzon Hashem

One is able to achieve this through developing and cultivating a relationship with a tzaddik through which he can rectify and cleanse himself from the negative impact of aveiros, align his middos properly with their source so that he is a living expression of ratzon Hashem, and taking direction from the tzaddik so that he can be on a proper path going forward

One becomes fully aligned with Hashem through anavah, and understanding that he does not have independence (other than to the extent Hashem allows him bechira and gives one makom for avodah)

As one comes close to a tzaddik and develops his relationship with Hashem, there will be times that he is privileged to a heightened awareness and nullification of self; however this will be cyclical in nature. The avodah takes place when he "comes down" and his able to use this experience towards self development.

1.

Torah 3 begins to discuss the power of song as relates to the listener, and specifically, that power is invested into the song by the character of the singer as well as where song draws its strength from.

A virtuous singer draws his song from the same ‘place’ that neviim (prophets) draw from’ whereas a wicked singer from an opposing (corresponding) place. (Kitzur discusses the intentions of a wicked singer as being for money, honor, or self-aggrandizement).  This place is referred to as “tzipporim,” or birds, that relates to certain sefiros - beyond the scope of this summary. As we will see later in the lesson, one also merits a position of authority through nigina d’kedusha. 

What tikkun can one engage to protect himself from the effects of songs from a wicked singer?

One can protect himself by studying Torah SheBaal Peh (Oral Law), specifically, Talmud, at night. We contrast learning Torah lo lishmah (for the sake of honor) with one who learns Torah during the night time; i.e. one’s deeds are hidden at night.

2.

After explaining that niggun from a ‘kosher’ singer is drawn from the ‘tzipporim’ (lit. birds) of kedusha, (c.f. niggun of a wicked singer drawn from ‘tzipporim’ of klipah) which has the ability to affect one’s avodas Hashem, and the rectification of learning Talmud at night, we discuss praises of Dovid HaMelech. (note the connection of Dovid HaMelech to song, the building up of Malchus, and nevuah which was the basis of the malchus of the Davidic line)

3. 

The Torah learns our lesson in the context of a maamar of Rabbah bar bar Channa

4. 

We now explore the Mishna in Avos: Make for yourself a Rav; acquire for yourself a friend; and judge everyone favorably. 

One rectifies his aspect of Malchus (explored in the lesson) by listening to song after learning Talmud appropriately, as discussed. (kaneh is a windpipe; by ‘kaneh lecha chaver’, which we relate to rectifying the windpipe through night time study, one is able to ‘aseh lecha rav,’ i.e. rectify malchus.

Upon rectifying malchus, one gains a measure of control over what he chooses. It is essential, therefore, that he judge favorably to avoid causing destruction to the world with this acquired power. 

5. 

At this time when Malchus d’kedusha is in exile (the shechina is in galus), song (like nevuah), which draws its power from the mochin and daas of malchus is impaired (kabbalistic reference); In the future, however, when Malchus d’kledusha will be rectified and ‘Hashem will be king over the entire earth,’ song will be drawn from daas of malchus d’kedusha as ideal. 

1.

Torah 3 begins to discuss the power of song as relates to the listener, and specifically, that power is invested into the song by the character of the singer as well as where song draws its strength from.

A virtuous singer draws his song from the same ‘place’ that neviim (prophets) draw from’ whereas a wicked singer from an opposing (corresponding) place. (Kitzur discusses the intentions of a wicked singer as being for money, honor, or self-aggrandizement).  This place is referred to as “tzipporim,” or birds, that relates to certain sefiros - beyond the scope of this summary. As we will see later in the lesson, one also merits a position of authority through nigina d’kedusha. 

What tikkun can one engage to protect himself from the effects of songs from a wicked singer?

One can protect himself by studying Torah SheBaal Peh (Oral Law), specifically, Talmud, at night. We contrast learning Torah lo lishmah (for the sake of honor) with one who learns Torah during the night time; i.e. one’s deeds are hidden at night.

2.

After explaining that niggun from a ‘kosher’ singer is drawn from the ‘tzipporim’ (lit. birds) of kedusha, (c.f. niggun of a wicked singer drawn from ‘tzipporim’ of klipah) which has the ability to affect one’s avodas Hashem, and the rectification of learning Talmud at night, we discuss praises of Dovid HaMelech. (note the connection of Dovid HaMelech to song, the building up of Malchus, and nevuah which was the basis of the malchus of the Davidic line)

3. 

The Torah learns our lesson in the context of a maamar of Rabbah bar bar Channa

4. 

We now explore the Mishna in Avos: Make for yourself a Rav; acquire for yourself a friend; and judge everyone favorably. 

One rectifies his aspect of Malchus (explored in the lesson) by listening to song after learning Talmud appropriately, as discussed. (kaneh is a windpipe; by ‘kaneh lecha chaver’, which we relate to rectifying the windpipe through night time study, one is able to ‘aseh lecha rav,’ i.e. rectify malchus.

Upon rectifying malchus, one gains a measure of control over what he chooses. It is essential, therefore, that he judge favorably to avoid causing destruction to the world with this acquired power. 

5. 

At this time when Malchus d’kedusha is in exile (the shechina is in galus), song (like nevuah), which draws its power from the mochin and daas of malchus is impaired (kabbalistic reference); In the future, however, when Malchus d’kledusha will be rectified and ‘Hashem will be king over the entire earth,’ song will be drawn from daas of malchus d’kedusha as ideal. 

The path to merit the this Tefillah, which is the essence of vitality, is Shmiras ha'Bris.

Additionally a person has to understand the appropriate way to 'wield' this weapon of tefillah through mishpat, a middle, stable approach which is does not frame ones approach to Hashem in a biased way. Additionally giving tzedaka (also a bechina of Mishpat) before tefillah will also help one engage and keep his thoughts alligned.

One must engage in both Torah study and Tefillah, which strengthen allow each other to be realized in our approach towards engaging Hashem and realizing our potential.

One must not become discouraged if he does not see his prayers answered as (s)he thinks they should be; entitlement and expectation of reward takes away from our avodah.

Further, one must attach oneself to a tzaddik ha'dor to realize ones potential and have ones tefillos be fully effective.

While the full tikkun and shleimus of the ideas described above be achieved only during the time of Moshiach, one can merit Tefillah at this time as well by attaching oneself to the tzaddik ha’dor, who is an aspect of Moshe Moshiach.

While every individual can fulfill his task, the tzaddik’s role is to coordinate the construction of all parts into the overall structure similar to Moshe who was able to erect the Mishkan from the parts brought to him, which ultimately allowed for Hashra’as HaShechina.

7.

As above, the ultimate perfection of prayer can be reached only when we ‘bring our prayers’ to the tzaddik ha’dor. However, before this point, we must understand how Tefillah and Torah serve to illuminate each other. First, we note that we are discussing learning Torah in the context of ‘in order to fulfill’. As one learns Torah in order to fulfill the mitzvos, the letters of such Torah are nurtured and nislabesh (enclothed) within Tefillah. These letters relate to ‘sparks of souls’ (this is a literal translation). Therefore, when the nitzotzei neshamos (letters of Torah) are ‘incubated’ within Tefilla, this prayer can then be brought to the Tzaddik haDor such that all of the individuals are part of a perfect klal forming the basis of a structure that will bring the Shechina.

8.

The shiur explores our lesson through the lens of the ma’amar of Rabba bar bar Chanah. We mention the concepts of Moshe Moshiach, Tzaddik HaDor 

A few final ideas worth noting:

Rabbeinu cautions against the error of becoming discouraged and thinking, chas v’shalom, that our prayers are ineffective because we are still caught up in exile despite daily supplications. Rather, not even a single word of prayer is lost. He explains that the Tzaddik is able to arrange the prayers into a complete structure once all are in place similar to Moshe who was able to consummate the erection of the mishkan b’shleimus only at the right time when the full structure would be realized. (We compared this to an arch, rather than a building, where the arch is unable to stand on its own as a complete structure until the keystone is inserted at which point the work through building the entire thing is realized at once.

Another point worth noting is that one must not approach Hashem from a point of entitlement for any reward etc for one’s good deeds or prayer. After all, “who has made a mezuzah for My sake before I gave him a house, etc.” (based on a midrash). 

The essence of the yetzer horah is the urge for sexual transgression, which is the primary source of spiritual pollution. This is the main test. Fortunate is the one who merits winning the war! (Kitzur)

Some of the concepts that we will discuss include: Tefillah; Moshiach; Ruach; Chotem (“nose”); Yosef; Yesod; Shmiras HaBris; Bechora; Names of HKBH (A”B, S”G, M”H, B”N); the idea of a “milui” of a Shem; Chessed, Gevurah, Mishpat; Tzeddaka (including giving tzedakah specifically before davening); bribery; eyes; Tzaddik HaDor, Moshe, Moshiach,

1.

After stating that Moshiach receives his strength from the ‘chotem elyon,’ the Torah explains that ‘chotem’ is associated with Tefillah such that Tefillah is the main weapon of Mashiach, and ultimately every Jew. (Further, all of a person’s chiyus [vitality] comes from tefillah; any person that aspires to true kedusha must engage in frequent and intense prayer to win the ‘war.’ Kitzur)

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How does one merit this ‘sword of prayer’? How does one effectively wield the sword of prayer without veering off course and missing the mark? How does one play his part to join the greater body of Klal Yisroel as we collectively form a structure that creates circumstances of hashra’as haShechina in anticipation of the Geula? Let's begin:

2. 

One acquires the powerful weapon of Tefillah primarily through Shmiras Ha’Bris, or sexual purity (Yosef); Tefillah has a dual aspect of: 1. praising Hashem; and 2. requests from Hashem. This corresponds to “pi shnayim” (as in the double portion of the bechor that Yosef merited in that two of his sons became independent shevatim).

3. 

Upon acquiring the weapon of Tefillah, one must know how to ‘wield the sword’ effectively. We discuss this in terms of not veering to the right of the left (2 different interpretations), but rather with appropriate Mishpat (judgment), i.e. the middle ground between chessed (right) and gevurah (left);

Yaakov Avinu relates to the bechina of Tif’eres/Mishpat. This explains why Yosef (who merited Tefillah through shmiras ha’bris) received the bechora (pi shnayim) from Yaakov. (Bechor as well as the ‘sword of tefilla’ relate to ‘pi shnayim’ as explained above.)

4. 

How does one acquire the middah of Mishpat?

One acquires the middah of Mishpat through giving tzeddaka. Giving tzedakah is an element of judgment, i.e. money is taken from one and given to another. Therefore, one merits effective prayer by acquiring the middah of mishpat through giving tzedakah. We emphasized giving tzedakah before prayer, as brought in the Shulchan Aruch. which will cause prayer to be fluent in one's mouth and save one from extraneous thoughts.

5.

Further, the corruption of Mishpat is also the main cause of foreign thoughts that can disturb one’s prayer.

There very first Torah addresses how to position ourselves as to have our Tefillos accepted and begins discussing an idea relating to the interconnectedness of Torah and Tefillah. Lets begin!

1.      

Through Torah, our Tefillos will be accepted by virtue of the fact that ‘chen’ and ‘chashivus’ of klal yisroel will be elevated (and restored); in the current state, ‘chen’ and ‘chashivus’ is only to be found by the other nations;

2.      

To achieve ‘chen’ one must look towards the Divine intelligent design in every aspect of the world. As we adopt this outlook, our path will be “lit up” enabling us the thus becoming close to the Ribono Shel Olam (Master of the World) and avoid/overcome pitfalls.

In this context we discussed ideas represented by: “Yaakov; Reishis; chochmoh; Shemesh; and the letter Ches.

3.      

Further, we discussed, that in order to relate to HKB”H and Chochma, we need to properly prepare ourselves as a kli (receptacle); Relating directly to Hashem’s ‘chochomo’ would otherwise overwhelm us.

Our avodah, therefore relates to the developing ourselves as a receptacle represented by the letter “Nun” (as paired together with the letter “ches,” see above, creates a matzav of “chen”) such that our tefillos will be accepted.

The bridge between our sechel and Chochmo that facilitates our connection with Hashem is: “emunah,” a bechina (same vein as) malchus (d’kedusah; see below),” and “levana” (moon)

4.      

Therefore, to develop and cultivate “chen” one must be totally ‘reflective’, i.e. understand that there is nothing independent/other than Hashem and divine wisdom; (We will discuss the ideal of Avodah Zara and ga’avah in later shiurim); This is idea of malchus “which has nothing of ‘its own’ correspondent to the Levana reflecting the Shemesh

Thus “chen” is held by the other nations, when one does not see the world through this lens (attaching the Nun to the Ches); This finds expression if “esav” disgracing the “Bechora” corresponding to the sechel discussed above)

This is the idea of “Malchus d’sitra achra” which corresponds to Malchus d’Kedusha.

5.      

Malchus d’kedusha and malchus d’sitra achra have a reciprocal relationship as finds expression in this world. Malchus d’kedusa is strengthened through learning Torah ‘bkoach and Tzaddikim who are mevatel their “self” towards cleaving to malchus d’kedusha.