Likutei Moharan

Moshe Rubin

Come join us on our journey!!! ... working towards an accessible and meaningful glimpse into the universe of Likutei Moharan with a group of growth-oriented people; Also available at: http://www.jewishheritagefoundation.org/audio_shiurim.html Please feel free to reach out from cyber space: mrubin214@gmail.com and let me know how you are enjoying the shiurim, or just to say hello. Would love to hear from you!!!

  1. Aug 6

    130 31.7 Is Lan Birah

    Torah 31.7: Who Is Really Receiving? In this concluding shiur on Torah 31, we confront a surprising question: When one person gives tzedakah to another, who is really receiving? The ani receives the visible gift. But the giver opens the channels of bracha and shefa, aligning himself with Hashem as a mashpia and affecting how Hashem’s bestowal enters the world. At the heart of the shiur stands Rabbeinu’s principle: שלימות כל הדברים היא האמונה. Creation appears divided into countless independent forces, events, and systems. Emunah reconnects every piece to its Source, revealing that tzedakah, Shabbos, שמירת הברית, Torah, tefillah, and even the mazalos are not separate ideas, but expressions of one unified hanhagah. The central challenge? Even something holy remains incomplete when detached from its Source. Tzedakah without emunah can remain self-centered giving. Torah without emunah can become stories, information, or intellectual achievement rather than an encounter with רצון ה׳. Shabbos/Emunah allows for restoration of the missing shleimus by connecting creation back to both its beginning and its ultimate purpose. The Torah culminates in Avraham Avinu, whose life gathers its entire structure into one living expression: emunah, chesed, tzedakah, bris, tefillah, and rising above the mazalos. The shiur also suggests a deeper possibility: the final revelation will not merely remove the concealment, but reveal how even the covering itself belonged to ייחוד ה׳. Ultimately, the question is: Are we seeing isolated forces, or tracing every part of life back to its Source? Please be in touch MRubin214@gmail.com

  2. Aug 3

    31.6 Is Lan Birah

    Torah 31.6: What Will You Do With the Thought? In this continuation of Torah 31, we confront a startling possibility: What if a sudden thought of teshuvah, inspiration, or even temptation did not begin with you? Rabbeinu develops the idea of גלגולי נפשות through the power of kisufin and dibbur. A yearning begins as potential, but once it is articulated, it enters the world as living spiritual energy. That energy does not simply disappear. It can travel, be received by another person, and become the beginning of an entirely new movement in avodah. This creates both tremendous opportunity and tremendous responsibility. A person may suddenly receive an awakening that he did not generate himself, and his task is to decide whether to lean into it or let it pass. Conversely, an unwanted negative thought does not necessarily define the person who experiences it. The avodah begins with what we do next. Do we actualize the thought, redirect it, or allow an unexpected moment of inspiration to change us? Even a word spoken today may eventually become part of another person’s spiritual awakening. The shiur then returns to the balance between lamdan and tzadik and asks a deeply practical question: What should a person hold onto when he falls from his madreigah? Earlier, the path upward began with learning רצון ה׳ clearly and building from halacha toward deeper attachment. But once a person has already reached that place and experiences a yeridah, simply retreating into Torah as an intellectual subject can reinforce the very distance he is trying to overcome. Instead, Rabbeinu points back toward emunah, even when all that remains is a faint reshimu of the closeness a person once felt. Life in avodah is not a flat line. There are times when the wind is at our back and times when every step feels heavy. The shiur suggests that those moments may reveal something deeper: a person can sometimes grow most precisely when he feels the least. The question is not whether inspiration is always present, but whether, in the absence of feeling, we can remain attached to Hashem and choose what to do with whatever thought, opportunity, or challenge has been placed before us.

  3. Jun 26

    31.5 Is Lan Birah

    Torah 31.5: The Torah Is Given. What Will You Make of It? In this deep continuation of Torah 31, we confront a striking reality: different people can encounter the same Torah, the same tzadik, even the same spiritual revelation, and emerge completely differently. Rabbi Akiva entered the Pardes and emerged בשלום. Others were overwhelmed, distorted by what they encountered, or, in the case of Acher, severed themselves from the Source. The difference was not necessarily in what they saw, but in the kli through which they received it. This becomes a fundamental principle of avodah: the tzadik can give us the Torah, but the avodah remains ours. Spiritual growth cannot simply be downloaded. A person must be capable of receiving, integrating, and growing into what he encounters. Too much light for the kli can overwhelm or distort it, while preexisting bias can reshape even truth itself. The shiur therefore asks us to examine not only what we are learning, but the lenses, desires, and inner assumptions through which we receive it. Rabbeinu develops this further through the balance of lamdan and tzadik. Torah cannot remain an intellectual system detached from Hashem, but neither can spiritual passion exist without the grounding of halacha. Lamdanus teaches us what רצון ה׳ actually demands; chassidus and tzidkus then carry us beyond the minimum toward deeper attachment. You cannot go the extra mile if you do not know what the mile is. Yet when knowledge is severed from its Source, even Torah can become a system that takes on a life of its own. The shiur then returns to the deepest mechanism running through Torah 31: kisufin, yearning, brings life into the raw material. Just as nekudos animate letters and allow them to combine into meaningful words, holy desire gives direction and life to the letters of Torah. The yearning of the recipient awakens a corresponding desire from the mashpia, creating the spiritual zivug through which new shefa can enter the world. Ultimately, the question becomes deeply personal: Are we passively waiting for inspiration to come from Above, or are we becoming the kli, taking the first step, and awakening the relationship ourselves? (Let me know how the transcript is as I am using AI to assist; and whether they are useful) Mrubin214@gmail.com

  4. Jun 14

    031.4 Is Lan Birah.m4a

    Torah 31.4: What Gives the World Its Life? In this pivotal shiur of Torah 31, we step back and ask the larger question driving the entire Torah: How does shefa enter the world, and what role do we play in bringing it down? Rabbeinu begins with tzedakah, but tzedakah is only the visible act. Its power depends on something deeper: emunah, שמירת הברית, and the yearnings that connect a person back to the Source. The shiur develops a striking model for how spiritual life enters creation. The letters are the raw material, but the nekudos give them movement, sound, and meaning. In the same way, the world contains the building blocks, but our kisufin, our longing and desire, introduce the nefesh that animates them. The direction of that yearning matters. Holy desire can bring holy life into the world; distorted desire can animate the same raw material in the opposite direction. In this sense, our avodah is not merely to live inside Hashem’s world, but to participate in how that world takes form. This gives new meaning to bechirah. Hashem gives us the letters. We help determine how they will be read. The Torah is the blueprint of creation, yet the nekudos are left for us to bring through our yearning, intention, and ultimately our speech. We are given a world that is “perfectly imperfect,” leaving room for us to reconnect what appears separate, align ourselves with רצון ה׳, and become genuine partners in creation. The shiur closes by extending this principle from Torah shebichsav to Torah shebaal peh. If our encounter with Torah must leave room for real avodah, then even our relationship with the rav cannot eliminate bechirah. The rav gives over Torah and connects us to the mesorah, but the talmid must still choose how to receive it. Ultimately, the question becomes: What are our deepest yearnings bringing to life, and are we using the raw material Hashem gives us to reveal His רצון in the world?

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Come join us on our journey!!! ... working towards an accessible and meaningful glimpse into the universe of Likutei Moharan with a group of growth-oriented people; Also available at: http://www.jewishheritagefoundation.org/audio_shiurim.html Please feel free to reach out from cyber space: mrubin214@gmail.com and let me know how you are enjoying the shiurim, or just to say hello. Would love to hear from you!!!