Rabbi Cohen is the shliach and community leader of Greater Sacramento, CA. You can learn more about his work by visiting https://www.sacjewishlife.org/ 

For more resources and partnership opportunities, visit ProjectLikkuteiTorah.com

sichos.net

להבין שרשי הדברים הנ"ל (נח, ב)

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Q1: What is the inner meaning of the staff and the snake?

Q2: Why was this the first miracle performed by Moshe?

• It says that the BN”Y “emptied Mitzrayim”, which according to Kabbalah means that they elevated all of the nitzotzos that were in Mitzrayim. The basic idea of nitzotzos is that just as the body prevent the soul form having a direct awareness of Hashem, so too there are sparks of Elokus imbedded in the physical world, and in order to elevate them one needs to “crack” the shell of physicality which surrounds them.
• In the descent of the nitzotzos of Tohu, there are “rivers” in which they can go (umisham yirpared l’arbeh roshim) which corresponds to the four stages of Galus, each of which has its own character and amount of nitzotzos to be elevated. 
• Birur/elevation of the sparks requires a crushing of the external shell which conceals them, and this allows the spark to ascend to their source. This is the purpose of the plagues and miracles in Mitzrayim. 
• The way that miracles crush the shell of kelipah is by showing how every aspect of creation, and especially those which claim to be independent of Elokus, are in fact entirely dependent on Elokus for their continued existence. This is the meaning of the staff and the snake. The staff represents the divine flow of energy into all of creation (Seder Hishtalshelus) and the snake represents the source of Kelipas Mitzrayim. The message is that Mitzrayim/Paroh are, contrary to their assumptions, entirely dependent on Elokus. All feelings of independence are a veneer caused by a long line of Tzimtzumim. 

Concepts

1. Sheviras HaKeilim/ Birur Hanitzotzos. 
2. Miracles= the realization that everything is directed by and rooted in Elokus. 

Lachein Emor Part 1

Summary

• Q: why is Yetzias Metzrayim so important?
• There are three manifestations of Mitzrayim/BN”Y: the historical, the supernal, and the internal. 

Internally, here is what Galus and Geulas Mitrayim looks like:

• Binei Yisrel= our love for Hashem, which is the result of our contemplating that all of creation, and even the highst spiritual levels that can be experienced by the Neshama, are nothing relative to Hashem Himslef, whom we connect with through Torah and Mitzvos. This realization leads to Ahava and Simcha.
• Galus Mitzrayim= our inability to draw the conclusions of our above contemplation into our emotional life (meitzar hagaron). This is due to our overwhelming investment into all things physical (sar hamashkim, sar hatabachim). This stage is also compared to the difficulties in giving birth. 
• Geulah 1: At this point, what is necessary are “birth pains”, i.e. our realization that we are distant from Hashem (merirus), through which we can access Joy, which allows us to overcome our coarseness. (This is one stage in Geulah (eretz Cannan), achieved through Tefillah.)
• Geulah 2= connecting the mind and heart through voice, i.e. the study of Torah Shebiksav. However, the ultimate is to reach Eretz Yisroel, which is “long and wide”. This refers to the study of Torah Shebaal peh, in which the dominant quality is that of scholarly analysis (over the emphasis of the letters themselves in Torah Shebaal Peh).

Concepts

1. Three kinds of Mitzrayim.
2. The differences between Tefillah, Torah Shebiksav, and Torah Shebaal Peh.

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Concepts

1. The difference between emotion and action in Avodas Hashem.  

Vayidaber Elokim

Summary

• “Vayidaber Elokim el Moshe vayomer eilav Ani Havaya v’eirah el Avraham…”

Q1: in what way does this answer Moshe’s questions of “lama haroisa laam hazeh”?

Q2: why did BN”Y have to go into Galus Mitzrayim?

• Creation comes from a fusion of Shem Havayeh and Shem Elokim. We need to understand the nature of these two names.
• Elokim. Elokim is plural, and this name represents the way Hashem invests Himself in every particular facet of creation, both physical and spiritual (Malchus,“mah rabu”, “mah gadlu”.) This investment is what allows us to apprehend Hashem and His greatness (“emasai gadol k’shehu be’ir Elokeinu”) but is also only a miniscule aspect of Hashem that is negligible relative to Hashem Himself (“ki shemesh umagen”, ziv v’haraha).
• Havaya is the single, simple source of all of the multiplicity that flows from Shem Elokim. 
• Elokim is also the source of one love and fear of Hashem, which initially comes from one’s contemplation on the way Hashem is present in every aspect of creation. However, the ultimate goal is to reach a higher love of Hashem which relates to the way Hashem is really beyond all of creation. This is given as gift from Hashem once one has completed the first type of love. 
• However, even this higher level of love needs to go through a number of tzimtzumim until it can be given to a person. (yichud Havayeh v’Elokim al yidei shem Shadai). Thus, the Avos (and our emotions) only related to the way Havayeh is “filtered” through Elokim. But through Torah and Mitzvos, we reach the pure level of Havayeh. This ability was only reveled by Matan Torah (ushmi Havayeh). 
• Every Gilui Elokus occurs in a way of Ratzu and Shuv (Mati v’Lo Mati), in which Elokus is not apparent in the world so that it can then be expressed in a new way. The intended level of Gilui effects a corresponding level of Galus. Thus, in order to receive the novel Gilui of Matan Torah, we had to go into Galus Mitzrayim. This also applies to our current Galus: its length and depth are commensurate with the length and depth of the Gilui of Moshiach. 
• In Avodah, the idea of Havayah Elokim= Middos, Bchol Levavcha. The level of Havayeh L’Vado= Bchol Nafshecha, total Bittul. 

Concepts 

1. The meaning of Shem Havayeh and Shem Elokim
2. Galus is commensurate with Geulah.

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• The Greeks defiled the Wisdom of Torah. To overcome that, the Jews had to draw from a level that is beyond Wisdom (MMK”A). This was through Mitzvot, which drew from SOK”A, Rav Chessed, which is represented by the single flask of oil. 
• We can now understand the opinions of Beis Shammai (8-1) and Beis Hillel (1-8):
• Beis Shammai understands that the common aspect of the cattle offerings on Succos and the candles of the Menorah is that they both draw down the level of SOK”A. He learns out the descending order of the latter from the former.
• Now, although we have just explained that the Menorah does in fact draw down this level, Beis Hillel understands that there is also a difference between these two kinds of service. The former is a Biblical commandment, which means that it relates to the world from the “God’s Eye View” and can effect change just by being present in this world. However, the Menorah is a Rabbinical commandment, which represents the struggle of human beings to bring Godliness into their world from their point of view. This requires a gradual increase in light, through which the darkness itself is slowly transformed. Practically, this means that one needs to refine himself and be committed to serving Hashem before he can fully appreciate and be illuminated by the Mitzvot. (The parallel of this in Pesach and Sefiras Haomer.)
• An elaboration on the distinction between the seven shepherds and the eight anointed:
• The seven shepherds

1. Focus on Torah study
2. Directly transmit spiritual sustenance to their flock through teaching
3. Originate in the deeper layer of a lower level; (Alma D’Isgalya, Chochmah and Binah/”Alafim” of 13 Middos, Pnimi) example: basic fruit vs. superior leaves.

• The eight anointed

1. Are characterized by their piety and good deeds
2. Indirectly transmit spiritual sustenance through example and other, hidden means
3. Originate in an external layer of a higher level (Alma D’Iskasya, the first 8 of the 13 Middos, Makkif) example: superior leaves vs. basic fruit

• On Chanukah, we needed to reach beyond the natural, internal mode of spirituality because it had been defiled by the Greeks. And yet, as per Beis Hillel, we do so in an internalized, transformative way.

Key Concepts

1. Or Makkif vs. Or Pnimi (and the way one can have an internal experience of the former).
2. Seven shepherds vs. eight anointed.

Ki Imcha Part 1

• “Ki imcha mekor chaim, b’orcha nireh or”

Q1- why “ki imcha” and not “ki ata” ?

Q2- what is the significance of the two ways of understanding “nireh or”?

• The Menorah represents the source of Jewish souls and the seven middos which are constantly present in them, regardless of a person’s actions. 
• “Hamagbii la’shaves, hamashpili liros bashamayim uv’aretz”:
• 1st interpretation: God Himself is completely beyond the reality of our world. And yet, He “descends”, allows Himself to be grasped in this world through Torah and Mitzvot. 
• In Galus, God’s presence in the world is not apparent. In this scenario, the world exists as a body does to a sleeping brain: the fullness of the person/soul (i.e., the Godly force which is the basis of all reality) is not fully expressed [for the value of this mode of existence, see ]. This is what allows for the existence of things which appear to oppose Godliness (e.g., the Greeks). 
• The way we reintroduce  Godliness into this world is through Torah (Chochma) and Mitzvot (Chessed). In addition, we need to have conscious intent and emotion (gold) in our fulfillment of Torah and Mitzvot,

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Q2: we need to understand the meaning of “Ki ner mitzvah, v’Torah Or”; specifically, the idea that through one’s fulfillment of the Mitzvot one creates a garment to be worn in Gan Eden.

וזהו ענין מראות הצובאות, דאספקלריא המאירה הוא בחי' אור ישר, והוא נבואת משה, אך אספקלריא שאינה מאירה הוא ע"ד שפיג"ל שע"י מסך דק וקלוש, שעי"ז רואים רק דמות, אך מ"מ ישנה מעלה שעי"ז יכול לראות גם מאחוריו. ע"י בירור נה"ב מגיעים לבחי' סובב שלמעלה מתומ"צ שמבחי' אריך. 

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והנה, קודם מ"ת היו עליונים ותחתונים ניזונים בחסדו של הקב"ה באתעדל"ע, אבל אחר מ"ת הנה קיום ומזון העולם הוא ע"י מעשה התחתונים בתומ"צ ממטה למעלה. וז"ש דוד המלך "מה גדלו מעשיך ה'" כי מה שנמשך דרך הלכה אחת הוא מזון וקיום כל העולמות, ואם זה גדולת מעשיו אזי כ"ש ד"מאוד עמקן מחשבותיך", ומזה יתבונן המשכיל להיות בתורת ה' חפצו להיות שש ועלז בה. וזהו "זמירות היו לי חוקיך בבית מגורי", שהיה שש ושמח בהם. אך באמת אין זו לבדה שבח ומעלת התורה, אלא כמ"ש "ובלילה שירה עימי", שירו קרי, היינו שירו, שעשועים של הקב"ה. והנה ע"י שמחה ותענוג זה יסיר כל מונע מבית ומחוץ. אך כשאין לו בחי' שעשועים הנ"ל אזי נאמר "ויהי מקץ שנתיים ימים", שבחי' "שעשועים יום יום", בחי' "ימים" הוא בבחי' קץ, אזי "ופרעה חולם", היינו שאע"פ שיש בחי' פרעה בהתגלות אלוקות ע"י התפילה, הנה אחר זה נעשה "שבע פרות אחרות גו' ותאכלנה גו' ולא נודע גו'", שאחר התפילה יכול להתעורר מדות ותאוות גשמיים. משא"כ כשיש לו בחי' טעמים ושירה הנ"ל שאז אמרו כל העוסק בתורה בלילה חוט של חסד נמשך עליו ביום, שנמשך לו מלמעלה אהבה חדשה יותר מכדי טבעו, ומשם נמשך יאור, שהיאור עומד על החלום וממשיך עליו הארה רבה ועצומה שלא יהיו פרות רעות כלל, כי אין רע יורד מלמעלה. 

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ד"ה ויהי מקץ שנתיים ימים ופרעה חולם.

(Sichos.net)

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The Meaning of Chanuka/Chanukas Hamizbeach/Chanukas Habayis: 

• Chinuch= expanding the capacity of something through a very intense form of education. 
• The Nesiim “educated”, expanded the capacity of the Avodah in the BH”M through overwhelming it with gifts and Karabanos. This is what allowed the everyday Karbanos to achieve what they needed to. 
• On Chanukah, through our MS”N, we elicited a new Gilui in Torah and in the world.

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Torah Or 26b-27b

Outline

• “Veyshev Yaakov bieretz migurei aviv beretz Canaan”
• Q- What is the meaning of the repetition of “eretz”, which implies two different ways of drawing elokus into the world?
• Q2- we need to understand why Eretz Yisrael is called Eretz Cenaan
• Every aspect of Torah (including characters and geographical locations) exists in both the realm of Holiness and the Unholy. Canaan here refers to an investor, which represents the aspect of Elokus (Malchus) and ourselves (Nefesh Elokis) that “invests” itself in the world for the sake of refining it. 
• Although the soul loses the  heightened experiences of Love and Fear (Silver and Gold) that it experienced above through its descent into this world, through Reusah Delibah/Teshuvah Ilaah we reach Atzmus, beyond Hishtalshelus. Our experiences of love and fear, in both this world and Above, are founded upon our appreciation for Elokus. But Hashem Himself cannot be appreciated through reason, but only through Reusah Delibah. 
• In the times of the Beis Hamikdash, there was a geographical location where one could experience Reusah Delibah. Now, we access Reusah Delibah through contemplating our distance from Hashem. This constitutes Hishapcha, which is the purpose of Creation. (However, before we can reach this level of RD”L, we need to achieve the level of Yiraah Tataah, which requires contemplating the way Hashem is found within creation.)
• “Hakol Kol Yaakov”: There are two types of voice: one which is heard, and one which isn’t. These represent Torah and RD”L. For one to be a channel for Torah in such a way that the Torah “speaks through him”, he must first experience the bittul of RD”L.
• “Vayeshev Yaakov…”: Yaakov (one who studies Torah) must first experience the bittul of RD”L if he is to draw down the highest levels (Chochmah Ilaah) into this world. This avodah is that of Yehudah Ilaah.
• Yehudah Tataah, which allows for the maintenance of the world through Malchus, is achieved by drawing down from Chessed, through the fulfillment of the Mitzvot, and especially Tzedakah. 

Concepts

1. Zeh Leumas Zeh
2. Kessef= Ahavah, Zahav= Yirah
3. Ahavah VeYirah Sichliim vs. Reusah Deliba
4. Hishavus MiMalchus
5. Yud= Machshavah, Ekev= Dibbur
6. Yaakov= Mavriach HaTichon
7. Yechudah Ilaah/Yechudah Tataah
8. Torah vs. Mitzvos

Please visit us at projectlikkuteitorah.com for more resources and partnership opportunities.

Credits to LearnChassidus.com for the translation and Chassidut Behirah.com for providing the text with nekudot, punctuations, and footnotes.

Please visit us at projectlikkuteitorah.com for more resources and partnership opportunities.

ProjectLikkuteiTorah.com

ProjectLikkuteiTorah.com

Rabbi Cohen is the shliach and community leader of Greater Sacramento, CA. You can learn more about his work by visiting https://www.sacjewishlife.org/ 

For more resources and partnership opportunities, visit ProjectLikkuteiTorah.com

You may checkout other classes/shiurim below:

 Detailed Daf Overview https://www.youtube.com/playlist?list=PL6MVYGlCmyQdkP1Gm2qrCTNKQII5ll990

Short Daf Summary https://www.youtube.com/playlist?list=PL6MVYGlCmyQeoYpOa-ZoTGAcmL6NXySgA

Daily Davening Takeaways https://www.youtube.com/playlist?list=PL6MVYGlCmyQc0UEf32A0S7dZRSFkFUt_c

Shir Hashirim https://www.youtube.com/playlist?list=PL6MVYGlCmyQe8SIGGmLmpO0rSHXBS_v6n

Guided Hisbonenus https://www.youtube.com/playlist?list=PL6MVYGlCmyQdKNgMW-Itz7a5_9VErsY0f

ProjectLikkuteiTorah.com

Based on this weeks parsha blog https://projectlikkuteitorah.com/blog/ki-savo/

ProjectLikkuteiTorah.com

🏆 Today's Learning is partially dedicated by Rabbi Baruch Epstein לע''נ דוד שמעון בן נחום ז'ל

ProjectLikkuteiTorah.com

🏆 Today's Learning is dedicated לזכות רפואה שלימה עבור הרב יוסף יצחק בן סימה חסיא

Learning is also partially dedicated by Rabbi Mendy Cohen לזכות  הרב אליהו ב"ר משה הכהן כהן ז"ל

ProjectLikkuteiTorah.com

🏆 Today's Learning is partially dedicated by Rabbi Baruch Epstein לע''נ דוד שמעון בן נחום ז'ל

ProjectLikkuteiTorah.com

ProjectLikkuteiTorah.com

ProjectLikkuteiTorah.com

🏆 Today's Learning is partially dedicated by Rabbi Baruch Epstein לע''נ דוד שמעון בן נחום ז'ל

ProjectLikkuteiTorah.com

🏆 Today's Learning is partially dedicated by Rabbi Baruch Epstein לע''נ דוד שמעון בן נחום ז'ל

ProjectLikkuteiTorah.com

🏆 Today's Learning is partially dedicated by Rabbi Baruch Epstein לע''נ דוד שמעון בן נחום ז'ל

Visit ProjectLikkuteiTorah.com for more resources and partnership opportunities. 

This episode was partially dedicated by Rabbi Mendy Cohen לזכות  הרב אליהו ב"ר משה הכהן כהן ז"ל

Rabbi Cohen is the shliach and community leader of Greater Sacramento, CA. You can learn more about his work by visiting https://www.sacjewishlife.org/

For more resources and partnership opportunities, visit ProjectLikkuteiTorah.com

This episode was partially dedicated by Rabbi Mendy Cohen לזכות  הרב אליהו ב"ר משה הכהן כהן ז"ל

Rabbi Cohen is the shliach and community leader of Greater Sacramento, CA. You can learn more about his work by visiting https://www.sacjewishlife.org/

For more resources and partnership opportunities, visit ProjectLikkuteiTorah.com

This episode was partially dedicated by Rabbi Mendy Cohen לזכות  הרב אליהו ב"ר משה הכהן כהן ז"ל

Rabbi Cohen is the shliach and community leader of Greater Sacramento, CA. You can learn more about his work by visiting https://www.sacjewishlife.org/

For more resources and partnership opportunities, visit ProjectLikkuteiTorah.com

📱Please add +1 (970) 852-5416 to your contacts and message the word SUBSCRIBE to receive exclusive PLT content messaged directly to you!

❤️ This Project depends on people like you to keep the project going and growing. To dedicate a daf or day of learning, please visit ProjectLikkuteiTorah.com/Partner

📱Please add +1 (970) 852-5416 to your contacts and message the word SUBSCRIBE to receive exclusive PLT content messaged directly to you!

❤️ This Project depends on people like you to keep the project going and growing. To dedicate a daf or day of learning, please visit ProjectLikkuteiTorah.com/Partner