Please join us as we enter into the universe of Likutei Moharan. Many of the concepts are new to us and will be introduced and developed as we continue on. Some questions will have to stay on the ‘back burner’ until they are clarified. Many questions will arise as we encounter similar ideas from different angles until a beautiful, unified structure comes into a view. This is sure to be a marathon, not a race, and super-rewarding! 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.

Torah 32: Becoming a Kli for the Light What is our actual avodah in this world? In this opening to Torah 32, Rabbeinu gives us a striking framework: Hashem is ready to be mashpia. Our task is to become the kli capable of receiving that shefa. The world we experience as fragmented and complicated is the final expression of a much deeper spiritual structure, where unity unfolds through layer after layer until it reaches the apparent separateness of Malchus and our world. The shiur develops this through the relationship between mashpia and mekabel. A giver cannot meaningfully give without a recipient capable of receiving, and a recipient fulfills its purpose only by turning toward the source of what it is meant to receive. Our avodah is therefore not to manufacture the light, but to build ourselves into vessels aligned with it. What appears to us as countless separate pieces is ultimately one system, and emunah allows us to begin reconnecting the puzzle back to its Source. Against this background, Rabbeinu opens with “Hashem sefasai tiftach” and the dancing of a wedding. Before the zivug can occur, Malchus, represented by the kallah, must first become prepared to receive. Rabbeinu describes this preparation through the transformation of נער into נערה, the mitigation of din through its reconnection upward to Binah. The physical act of dancing is therefore not merely celebration. When performed with awareness, it reflects and participates in a spiritual process of preparing the kli to receive blessing. This gives an entirely different meaning to standing before a chassan and kallah and dancing. The same physical movement can exist at radically different levels depending on the consciousness behind it. A person can simply move his feet, or recognize that his actions participate in an avodah reaching into the deepest structure through which Hashem brings shefa into the world. Ultimately, Torah 32 begins with a question that reaches far beyond the wedding hall: Are we living as independent pieces, or are we continually turning ourselves toward the Source and becoming vessels capable of receiving what Hashem wants to give? Please reach out - would love to hear from you [email protected]