Here is the full lesson that The Rav, Rabbi Eliezer Berland shlit"a, delivered last night, Tuesday night, the night of the 20th of Av, after Ma’ariv:

Why did Amram divorce Yocheved?

“Then Amram divorced Yocheved at the age of one hundred and thirty. At one hundred and thirty, it had already become unbearable for him—how much can he endure? How much can a person endure? One hundred and thirty years is already enough. Everyone thought that surely Yocheved had burned his food, or maybe she had made some kind of face at him. No one understood why people would divorce at the age of one hundred and thirty—where have we ever heard of such a thing? Where is there such a thing—divorcing at one hundred and thirty…? We have never heard of it since the beginning of time; there was no such thing. But that was the reality: at one hundred and thirty, he divorced. A decree went out: ‘Every son that is born, you shall cast into the Nile’ (Shemos 1:22). Immediately Amram understood: Why should we bring children into the world only for them to be thrown into the Nile?! Let each person go back to his parents—I will go to my parents. He was Amram son of Kehat; I will go to my father Kehat. Kehat lived one hundred and thirty-three years; Amram [lived] one hundred and thirty-seven; and Yocheved will go to her father Levi—Yocheved daughter of Levi.”

To bring down the soul of the Tzaddik, one must shed physicality

“It is written: ‘And a man went from the house of Levi and took a daughter of Levi’ (Shemos 2:1). There are no names—because there were no names; this was a stripping away of physicality. Yocheved was no longer ‘Yocheved,’ and Amram was no longer ‘Amram’—they had already risen beyond time. In order to bring a soul like Moshe Rabbeinu, one must remove all physicality. That is why it says, ‘And a man went’—the Zohar says (Vol. 2, Shemos, daf 11–12; see there) that this refers to Hashem: that Amram became Hashem Himself, as it were. Every soul must be transformed into a part of Hashem. This happens only through prayers. Because Rebbe Nachman says that the Gemara is the preparation for prayer: ‘Virgins after her, her companions, are brought to You’—‘virgins’ refers to the letters of the Gemara. If a person learns with depth, then he has mochin (expanded spiritual consciousness) to pray. If he does not learn with depth, then he has no mochin; he cannot overcome foreign thoughts. But only through prayer does he become a part of Hashem. And Yocheved became the daughter of the Livyasan—‘a daughter of Levi’ means a portion of the Livyasan.”

השיעור בדקה 51

“Va’eschanan”—learning from the Livyasan how to plead

“Now it was ‘Va’eschanan’—Moshe. Hashem says to him: Do you know how to plead? What are you doing to yourself? What do you think—that you are ‘working on Me’? How are you praying? In the middle of prayer you suddenly jump—like this—fine; but that is not called ‘Va’eschanan.’ You do not know how to plead. Learn from the Livyasan. That is what Midrash Rabbah says: learn from the Livyasan. ‘Will he multiply supplications to you?’ (Iyov 40:27). Hashem says to Iyov: Do you know how to speak supplications like the Livyasan? Only the Livyasan knows how to plead. Because the Livyasan is Sha’ar HaChamishim (the Fiftieth Gate). To know how to plead, one must be in the Fiftieth Gate. The Livyasan is ‘ten’—it is the Name Mah, ten times the Name Mah: ‘Levi-ten.’ Only when a person is in the Fiftieth Gate can he plead, and then the prayer is accepted. A person does not understand why his prayer is not accepted—because he is not pleading; he does not know how to plead. Even Iyov did not know—how much more so Moshe. Moshe says ‘Va’eschanan’ (Devarim 3:23)—that is five hundred and [fifteen]. Hashem says to him: that is nothing. Learn from the Livyasan—go to the Livyasan; learn how to plead. Therefore Rashi says that before praying one must sing some niggun. Moshe would sing, ‘Save Your people’ (Tehillim 28:9). We sing, ‘Light is sown for the tzaddik, and for the upright of heart—joy’ (Tehillim 97:11).”

שידור נוסף בו השיעור בדקה 36.28