This powerful shiur clarifies the essence of Torah study—not as intellectual pursuit, but as divine connection. We explore how true limud haTorah must be in the context of tzivui (command) of Hashem. Torah isn’t just a body of knowledge, but the means through which Hashem’s ratzon (will) expresses itself the world.

We examine the dual role of Torah sheb’ksav as divine command and Torah sheba’al peh as the fleshing out of that will in the world of action and relationship. If one studies Torah without remaining conscious of its origin in Hashem’s instruction, Rav Tzadok warns that one risks turning it into mere academic exercise—leaving Hashem behind on the page.

This shiur challenges us to ensure that our learning is always animated by the awareness that we are responding to Hashem’s voice—learning in order to live it. With insights from Likutei Torah we reframe Torah study as avodah and covenant.

We explore Rav Tzadok’s striking assertion that failure to engage in mitzvos at the right time—when one is capable—is not neutral but an actual aveira. We delve into the deep connection between identity, purpose, and obligation, reframing chiyuv not as religious pressure but as existential design.

Rav Tzadok draws on the statement of Chazal relating to one who does notwear tefillin—not merely as passive neglect, but as a redefinition of one’s values.

At the heart of this shiur is a powerful insight: not showing up when called is not merely a missed opportunity—it’s a distortion of who you are meant to be.

What does it mean to prepare ourselves to accept Hashem’s kingship—and why is that preparation different by day and by night?

In this penetrating shiur we explore Rav Tzadok’s teaching that kabbalas ol malchus Shamayim must be preceded by appriate hachanah. We learn that nighttime is not just a technical zman—it represents a stage of confusion and emotional obscurity, demanding a longer 'runway'for authentic avodah and how this applies to the avodah of emuna. By contrast, the clarity of day shortens the process but may conceal the inner work of hisbatlus.

We also uncover why tefillas arvis was originally a reshus, how emunah balaylah differs fundamentally from emunah bayom, and how the halacha reflects on the timing of Shema and Shemoneh Esrei.

We reflect on the powerful message: not all avodah is created equal. Further sometimes, moving forward means accepting that we can’t always go back.... and that is an aspect of avodah too!