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.

Rebbe Nachman, in Likutei Moharan 29:1, redefines dibur not as the act of speaking, but as a form of connection—a spiritual structure that only exists when it carries tov. And tov can only flow through daas. Dibur that lacks daas is not called dibur at all.

This shiur lays out a spiritual causal chain: when the kli (malchus) is misaligned or stained, the flow breaks. The result is not just personal blockage—it’s a cosmic pegam in the system of mashpia and mekabel.

And yet, there is a path of repair: through shevach haTzaddik, dibur is elevated, daas is awakened, and the zivug above is restored. What was once dam niddah—a force of separation—can be reversed and redefined. Malchus reattaches to its source, and the system heals from the top down.

Title:

Aleph Through Yud — Elevating Torah From the Source

Based on Likutei Moharan Torah 28, with R’ Nosson’s Appendix

Overview:

This shiur explores how Torah can either connect us to HaShem’s ratzon (will) or, chas v’shalom, be disconnected when taught superficially in the context the opposition against true talmidei chachamim that we have been discussing. Rebbe Nachman maps this through the first ten letters of the Aleph Beis, showing the path from fallen Alephs back to their source — and how serving true talmidei chachamim anchors us in emes.

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Some leaders relate to Torah horizontally superficially, as detached from its source. This is “Aleph Ne’fulin” — fallen Alephs — Torah taken at face value, not as a our access to deeper truth.

We must attach to tzaddikim who are yirei Shamayim, including serving talmidei chachamim (an act compared to bringing the Korban Tamid.); and be anchored in chessed and emunah, to be protected from, and subdie these harmful influences.

Takeaway:

Torah must be approached as an expression of HaShem’s infinite will, not a self-contained “superficial” knowledge. By aligning with true tzaddikim and extracting the hidden good, we restore fallen Alephs to their source — and strengthen our connection to the One who gave it