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Text-based study of the maamar recited by the Rebbe in honor of the yahrzeit of his mother, Rebbetzin Chana in 5725 and then edited and published in honor of the thirty-days of morning for the Rebbetzin Chaya Mushka.

The Rebbe’s discourse Matzah Zu 5749 on the spiritual significance of the matzah we eat on Pesach. The maamar (discourse) begins with this well known passage from the Haggadah: “This matzah that we eat--for what reason? Because the dough of our fathers did not have time to become leavened before the King of the king […]

The flood waters of financial worries are rooted in the lofty spiritual level known as Tohu. Yet the source of the G-dly soul is ultimately even higher. The G-dly soul's love of G-d is likened to the fire that is hidden inside of a coal or on an even higher level, the potential spark that […]

The soul descends from a place of spiritual perfection and is plunged into the harrowing conditions of embodiment. All of this is actually a descent for the sake of a subsequent ascent. The soul in heaven is a "tzadik" but the embobied soul can become a "baal teshuvah," an incomparably greater level in closeness with […]

Previously we explained that although the mayim rabim (worries about making a living) are from a lofty spiritual source, the soul is from an even higher source, ie the Essence of G-d. However, we also said that the purpose of the descent into embodiment was so that the soul can have an even greater ascent. […]

In the final chapter of the discourse Mayim Rabim we learn about how ordinary mundane life actually contains tremendous spiritual potential. The return to our everyday lives after the excitement of the High Holidays is compared to the soul's embodiment on the physical plane following its having been in the spiritual realms.

Chapters 1-3 of the Rebbe's discourse Tanu Rabanan Mitzvas Ner Chanukah 5738 are studied in this text-based class. We examine the meaning of the number eight and its connection to transforming darkness to light.

Our connection to the mitzvos--even those that have reasons that we can understand--is ultimately suprarational. It is this level of devotion to Hashem's will that the Hellenists sought to eradicate as symbolized by their purposely defiling the oil in the Temple. Chapters 4-6 of the maamar Tanu Rabanan Mitzvas Ner Chanukah 5738.

Chapters 7-10 of the maamar explain the role of the soul's essence in the alignment and integration of all soul levels as well as its ability to transform darkness into light.

Text-based study of the Rebbe's yearly 10 Shvat "Basi LeGani" maamar recited on the anniversary of the passing of his father-in-law and predecessor. The maamar from the year 5744 (1984) corresponds to the present year 5784 (2024.) This class covers Chapters 1-2 of the maamar.

Since the time of their leaving Egypt, the mission of the Jewish people has been to refine the sparks of Divine energy that are hidden in this world. But is the Divine light really so concealed or is it in fact everywhere we look and in everything we see? This class covers Chapters 3-4 of […]

Having previously discussed the Divine creative energies known as ohr (light), chayus (life), and koach (power), we now introduce the category of shem (name) which refers to the idea that Hashem "speaks" the world into being. Chapter 5 of Basi LeGani 5744.

The Rebbe’s discourse Matzah Zu 5749 on the spiritual significance of the matzah we eat on Pesach. The maamar (discourse) begins with this well known passage from the Haggadah: “This matzah that we eat--for what reason? Because the dough of our fathers did not have time to become leavened before the King of the king […]

The Divine energy that is referred to as "shem" (name) is hidden more deeply in creation than other kinds of Divine energy, however, it also reveals a deeper level of Divinity. The most deeply hidden G-dliness is closer to the actual Essence of the Creator than forms of creative energy that are more revealed. Chapters […]

In this class, we give a review of the main themes covered so far in the previews chapters and we study the final chapter which explains the paradox of how the levels we have learned about called "ohr" (light) and "shem" (name) can coexist. We discuss two main ways in which we can perceive Hashem's […]

The name Purim refers to the "pur" or the lottery cast by Haman to choose the month in which to carry out his evil plan. Why is the name of the holiday connected with attempted tool of destruction? We begin to explain that the idea of a lottery, which features both on Purim as well […]

The idea of a lottery represents a level of reality that transcends not only intellect but even will. This is the level of G-dliness known as "Ba'al HaRatzon" which means the master of the will. On that level, atonement for violation of G-d's will is possible. After understanding this, however, we are left with the […]

Having left off with the question of why Haman's evil plot was unsuccessful, the maamar now turns its focus to King Achashverosh. We learn that the level of divinity symbolized by Achashverosh refers to a transcendent plane where the categories of ends and beginnings lack any practical distinction. Consequently, the rule of Achashverosh was characterized […]

Based on what we have learned so far, we understand that the randomness of a lottery allows for the possibility of Haman's wicked plot succeeding. We now explain why it didn't actually work by introducing a new way of understanding G-d's "choice" in choosing the Jewish people. Chapter 8 of the discourse.

As we conclude the maamar with the study of the ninth and final chapter, we delve even more deeply into the true nature of Hashem's relationship with the Jewish people. Even at the loftiest levels where there is no compelling reason for Hashem to choose one way or another, the Jewish people are essential to […]

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 […]

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 […]

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 […]

The Rebbe’s discourse Matzah Zu 5749 on the spiritual significance of the matzah we eat on Pesach. The maamar (discourse) begins with this well known passage from the Haggadah: “This matzah that we eat--for what reason? Because the dough of our fathers did not have time to become leavened before the King of the king […]

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 […]

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 […]

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 […]

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.

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.

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 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."

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.

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.

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.

What do you do when you've broken free from your limits? Break free again. Text-Based Study of Maamar Lehavin Inyan Pesach Sheni, 5738 with Rabbi Shais Taub. This discourse was recited by the Rebbe on 13 Iyar, 5738 in honor of the yahrzeit of his brother, R' Yisroel Aryeh Leib, and published in edited form […]

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.

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.

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 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 […]

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.

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.

Text-based study of the Lubavitcher Rebbe's inaugural discourse. Lesson 1 of 4, this class covers chapter one of the text.

Chapters 2-3 of the discourse.

Chapters 4-5 of the discourse.

Chapters 6-9 of the discourse.

Studying the Rebbe's discourse Mayim Rabim 5738, which metaphorically compares financial worries to a flood, inundating us like raging waters. Despite their overwhelming nature, these concerns not only fail to extinguish our spiritual passions but, unexpectedly, end up fueling and strengthening them. Chapters 1 and 2 of the discourse.

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.

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

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."

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.