1.      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 ideas2.      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.

1.      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

 4.      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.

1.      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.

5. Torah 8 further explains that only a "Tzaddik Gamur," a completely righteous individual who has distinguished, separated, and eliminated expelled all evil from themselves, is equipped to oppose and actively contend with evil without harm befalling them. This is because to challenge a wicked person, one must descend into the realm that vitalizes the wicked in order to subdue it. (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.

Some terms/ideas discussed: Ruach (Chaim); Krechtz/sigh; Tzaddik haDor/Rav; Ruach Tzafon; Dovid HaMelech’s Harp; Rav d’Klipah; Esav; Ruach haTum’ah1Divine (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.2The 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.3In 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).

This Torah is EXTRAORDINARY!!! If you wanted to try one that will totally resonate, this would not be the wrong choice: notes below...1We 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.2How 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.4The role of the mitzvah of Tzitzis in protecting one against improper advice along with its negative effects and immorality.

1. 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).2How 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.3One 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

Some of the concepts discussed in this Torah include: Structuring tefilla appropriate to what one is trying to accomplish (in terms of negating a heavenly decree); performing mitzvos b’simcha with no ulterior motive whatsoever and working on making one’s heart sensitive enough to feel this simchah; nevuas Moshe Rabbeinu A”H v. other neviim; “olam shanah nefesh (time space life)” as different aspects of existence; 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).

When a person truly knows that all that happens is for the ultimate good, then he is living in a bechina of Olam HaBohTo 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 HashemOne 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 forwardOne 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.

Concepts discussed in this Torah include: negina (song); learning Torah SheBaal Peh, specifically Talmud at night; Dovid HaMelech; the power that one acquires through learning at night and niggun d’kedusha along with the necessity to judge favorably once one has that power; that elevation of song during the end of days once malchus (the source of nevuah and song) is rectified; 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 Channa4. 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. 

Concepts discussed in this Torah include: negina (song); learning Torah SheBaal Peh, specifically Talmud at night; Dovid HaMelech; the power that one acquires through learning at night and niggun d’kedusha along with the necessity to judge favorably once one has that power; that elevation of song during the end of days once malchus (the source of nevuah and song) is rectified; 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 Channa4. 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 primary weapon to be used by a Jew against opposition is Tefillah. 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.

6.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)

We begin with a Kabbalistic statement (above our pay grade!) that Moshiach will draw his “Ruach” (life force) from the spiritual element referred to as “nukva d’pardaska”(nekev ha’chotem, or ‘opening of the nose.’) As we go deeper into this Torah, we will be introduced to the concepts of Tefillah and Ruach being associated with the Chotem (nose), and begin to build on certain concepts that will be referenced in later shiurim.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)---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.

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.