Short Summary of Torah Ohr Daf 53 - The Purpose of Saying Brachos w/ Rabbi Baruch Epstein from Chicago, IL

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On the posuk “ki toc dodecha m’yayin”, Chazal explain “areivim ali divrei sofrim yoser miyaina shen torah”. What is the meaning of this explanation? And whay do we say “ali” and not “li”?

• There are two types of love for Hashem: 
• The love that results from our recognition that Hashem is the source of creation and of our individual existence in particular (ki hu chayecha). However, this love is not at the level of Mesiras Nefesh, Bchol Nafshecha, because it is 1) rooted in our reason and 2) relates to the aspect of Hashem that is invested in creation (Chochma).
• The love that is innate to every Nefesh Elokis, which is has a natural desire to be one with Hashem, above all reasoning. This level of Love relates to Ein Sof (beyond Chochma), and is always present in a hidden state in every Jew. The way to reveal this level of love is through Torah and Mitzvos, “yaina shel torah”, which come from Hashems’ Ratzon, beyond Chochma.
• Mitzvos draw down the level of MMK”A. However, the brachos that we make on Mitzvos come from the level of SOK”A (ali). 
• The meaning of birchos hamitzvos: 
• “Baruch Atah”= drawing Ein Sof into Shem Havayeh, the general framework of Seder Hishtalshelus.
• “Elokeinu Melech HaOlam”= drawing into Malchus, and ultimately our world.
• “Asher kidshanu…..”= the way Atsmus/Taanug is invested in Mitzvos.
• The Bracha has aspects of Ratzu v’Shuv, which is necessary to draw down anything from above, because all expressions of Hashem occur in a manner of Ratzu v’Shuv. 

1. Two types of Love for Hashem: 1) because He is the source of your existence, 2)Because you just can’t be separate.
2. Mitzvos vs. Birchas Hamitzvos.

Libcha Yehegeh

• “Libcha yehege aima, ayeh sofer ayeh shokel”. 
• Kav is the measuring function of Hashem: it decides how much has to go where, when (sofer, shokel). So too, Torah and Mitzvos are limited expressions of Hashems will in this world.
• One could think that the limited nature of these things implies that they are in some way sperate from Hashem, who is limitless and beyond definition. 
• “Ayeh sofer, ayeh shokel”= Ayeh= Sovev Kol Almin. This means that the limiting and constraining aspect of Hashem is not distinct from (or a distinct power within) Hashem, but rather is rooted specifically in Hashem’s Infinity.
• “Libcha yehegeh aima”= when one realizes that every aspect of existence, including his particular physical needs, comes from the deepest level of Hashem, he will be filled with awe, and will simultaneously disregard his fear of not having all that he needs. 

1. The limited expressions of Hashem come from His Unlimited nature, and thus are not sepeartye from Him in any way. 

Habaim Yesharesh Yaakov Part 1

• “Habaim yesharesh Yaakov, yatzitz uperach Yisroel”. 

Q1- what’s the connection between yesharesh and Mitzrayim?

Q2- Why is Yaakov connected to Briah and Yisroel to Yetzirah; seemingly, it ought to be reversed?

• The purpose of creation is for BN”Y, “reishis tvuascha”. 

Q: What is the meaning of “tvua”?

• Mitzvos= levushim (in Gan Eden). A neshama needs to fulfill of the Mitzvos. Mitzvos are also referred to as “peiros”.

1. The meaning of DB”T.
2. The unique qualities of Mitzvos and Neshamos. 

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