Text-Based Study- SoulWords

In honor of Vov Tishrei, the yahrzeit of the Rebbe's mother, Rebbetzin Chana, this class delves into a profound teaching from Likkutei Sichos (Vol. 19, pp. 291-297). The Rebbe revolutionizes our understanding of prayer, drawing lessons from the prophetess Chana's example to reveal how asking for our needs can be the ultimate expression of our […]

The Rebbe's Maamar "Vayishlach Yehoshua" was first delivered on 28 Sivan, the anniversary of the Rebbe and Rebbetzin's arrival in the USA. The discourse examines the Biblical stories of the spies sent by Moshe and later by Yehoshua and presents them as two models of personal development. Be a part of our ongoing campaign: Charidy.com/RST

We conclude our study of this work with chapters 7 and 8 in which the Mitteler Rebbe explains why the ruler is in a unique position to give a true and just ruling on his case.

In chapters 5 and 6 of the discourse we examine the quality of Malchus (royalty) and explain how it is, like Tiferes, a representation of the "central vector."

In this class we cover chapters 3-4 of the discourse and examine more deeply the idea of the "middle vector" called Tiferes.

Toward a better understanding of the spiritual mechanisms behind governmental power, Chapter 2 of the Mitteler Rebbe’s discourse, focuses on the three axes—right, left, and center—within the Sefiros.

The Mitteler Rebbe’s letter known as Baad Kodesh was written to appeal for justice during his imprisonment, and explains how Divine authority flows through earthly rulers to enable just governance. In this first class, we study Chapter 1 (of seven chapters) of the letter.

Through teshuvah, even those far from holiness can reveal their inner connection to G‑d, elevating the Thirteen Attributes of Mercy. We study Chapters 7-8 and conclude the maamar.

In this part of the maamar, the Rebbe explains how the "king in the field" analogy does not depict an "arousal from Above" inasmuch as it only reveals that which the people had inside of them all along—namely, a desire to be close to the king. Furthermore, the response of the people causes an elevation […]

The Rebbe gives a novel interpretation of the reason for the king's smile in the Alter Rebbe's famous parable of the King in the Field. Chapters 4 and 5.

In this maamar, the Rebbe revisits the Alter Rebbe's famous maamar Ani L'Dodi which employs the metaphor of the king in the field to explain the uniqueness of Elul. We begin by contrasting Elul with the High Holidays, describing them as an arousal from below and an arousal from Above, respectively.

In this class we conclude the maamar with the study of chapters 8 and 9. We learn how there are two levels of redemption that each of us must go through and how these correspond to the redemption in macrocosm through Moshiach.

The possibility for forgetting Torah derives from a viewpoint that perceives a separation between transcendent and the immanent Divine energies. This is also the root of the debacle of the worship of the Golden Calf.

The unification of Sovev and Memaleh can also be understood as corresponding to the names Havaye and Elokim. This unification makes it possible to live within time and space but not prioritize the material world as an end unto itself. Chapters 4 and 5 of the maamar.

This maamar of the Rebbe is based on a maamar of the Alter Rebbe in Likkutei Torah which describes how to instill in oneself the feeling that the Torah is truly new everyday. Chapters 1-3 of the maamar.

In the final two chapters of the maamar, we learn that the level of selflessness achieved through our Torah study after the Giving of the Torah surpasses that of the Avos. Furthermore, through Torah study, we attain true freedom, embodying the concept of "personal redemption."

In chapters 7 and 8 of the maamar we continue to contrast the way that Torah was accessible to the Patriarchs and the way in which we are able to access it now after Matan Torah. In the words of the Midrash, before Matan Torah, the Torah was like the fragrance of the oil whereas […]

In chapters 5 and 6 of the maamar we learn about the way that the events of Matan Torah permanently changed reality and how this is reflected in three aspects: 1) the Giver of the Torah, 2) the recipients of the Torah, and 3) the Torah itself.

Chapter four of the maamar explains the meaning of the four letters of Hashem's name and describes how they are expressed not only in the soul but in the body as well.

This maamar was originally delivered by the Rebbe on the second day of Shavups 5729 (1969.) In this class, we cover the first three chapters of the maamar in which the Rebbe begins to analyze a maamar of the Rebbe Maharash of the same name that was delivered 100 years earlier. The central theme is […]

Torah is the wisdom of Hashem while mitzvos are His will. This idea will help us to understand why there are various different levels of Torah study but when it comes to mitzvah observance all Jews are placed in the same category as those who have done mitzvos and therefore will merit resurrection. In this […]

In the third chapter of the maamar Kol Yisrael we look at the relationship between the Torah and the Mitzvos as being akin to the relationship between the soul and the body. From the revealed perspective the Torah and the soul are loftier than the Mitzvos and the body. However, in their source, the relationship […]

The Lubavitcher Rebbe's discourse Kol Yisrael begins with the Mishnah that is recited before the study of Pirkei Avos stating: "All Israel has a portion in the world to come." In this lesson, covering chapters 1-2 of the maamar, we question why even those souls that reside in the highest levels of heaven will need […]

First we review last week's class and get into a very lively discussion of the importance of getting Jews to eat matzah on the night of Pesach. We then continue with the maamar and learn about how the matzah we eat possesses the advantages of various different spiritual levels all at once. Text-based study of […]

What is the reason why we eat matzah at the Seder? In the Haggadah, we say that the reason is because "our ancestors did not have time for their dough to rise before the Holy One revealed Himself and redeemed them." But is that the actual reason why we eat matzah? Is it not because […]