Popular Shows by R' Moshe Rubin משה רובין

This shiur explores the inner mechanics of teshuvah in Torah 29:2 (para 4-5) not as fragmented efforts of repentance, but as systemic repair through the structure of the sefiros, the power of speech, and Shmiras HaBris. 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.

This shiur explores the depth of simcha not as emotion alone, but as a state of shlemus, where opposites join and a person becomes exactly who and where they are meant to be. We trace how this plays out in Torah itself: the harmony of Torah–Nevi’im–Kesuvim forming a single binyan, the meaning of the eish from Sinai, and why Chazal say the words of Torah themselves are b’simcha. At the center is a surprising and powerful idea from Chazal: the same inner force that becomes the yetzer hara can, when sweetened become the very energy of joy in learning. Through this, simcha emerges as a lived experience of hisachdus, where a person becomes truly connected to Torah and to HaShem.

In this final VAD on simcha in Alishur. we explore Rav Yisroel Salanter’s three madregos in avodah. awakening emotion. conquering the yetzer. and finally transforming it. Instead of seeing Musser as fire and brimstone that leads to atzvus. the shiur reframes it as avodah that uncovers the root kochos of a person and redirects them toward kedusha. until the yetzer itself begins to thirst for avodas Hashem. We also clarify the difference between kvishas hayetzer and tikkun hayetzer. why simcha is both the starting point and the tachlis of avodah. and what it really means to be oseik baTorah in the middle of a full life.