The mitzvah of the sabbatical year allows the land to rest and replenish itself every seven years. Lest one be concerned, "What will we eat in the seventh year" the Torah tells us that "the sixth year will give three years' worth of bounty."
But if the land is so depleted in the sixth year that it needs to rest, how can the sixth year produce three years' worth of food?
To understand this paradox, we look at another paradox, the fact that there was a college campus where the Chabad House stopped serving matzo ball soup because the kids didn't know what it was.
Based on Likkutei Sichos, vol. 27, pp. 189-190.
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The Torah portion of Bamidbar is always read before Shavuos. What is the connection between this portion whose name means "in the desert" and the holiday of receiving the Torah?
Based on Likkutei Sichos vol. 8, pp. 236-9.
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This week's portion contains the mitzvah to confess one's sins before G-d. As the Rambam writes in his Sefer HaMitzvos, "We were commanded to confess our sins before G-d when we repent." Interestingly, though, the Rambam does not count repentance itself as a mitzvah. What does it mean that teshuvah is not a mitzvah?
Based on Likkutei Sichos, vol. 38, pp. 18-25.
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Why did G-d prevent the entire nation from tasting garlic and other flavors in the manna just because this would damage nursing mothers? What lesson does this teach us about the power of the individual?
Based on Likkutei Sichos, vol. 33, pp. 76-77.
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Why are the libation offerings discussed immediately after the debacle of the spies?
Why did R' Yochanan say that anyone who says Shema without tefilin is like someone who brings a sacrifice without libations?
What is the story of the Alter Rebbe's niggun "K'ayal"? How did it reach us? What is its meaning? Why does it juxtapose two seemingly unrelated verses?
Why does every spiritual high need to be expressed in practical deed?
Based on Maamar Lehavin Inyan Parshas HaNisachim, Shlach 5747.
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After Korach's failed rebellion against the High Priesthood, the Torah delineates the division of labor between kohahim and levi'im. The name Levi means "attachment," specifically attachment to G-d. But the function of the Levi was to assist the Kohein and the Kohein was the one who actually performed the service. How do we understand this discrepancy?
Why did the Rebbe tell Bibi Netenyahu in 1988 that he, the Rebbe, was only starting his work? What do you and I have in common with the Chief Rabbi of England and America's first African-American female member of Congress? And what gift can we give the Rebbe on 3 Tammuz?
Based on Likkutei Sichos vol. 28, pp. 115-123.
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In the Laws of the Red Heifer, Maimonides adds a few extra words that seem to be out of character. The Rebbe analyzes their significance as a powerful lesson to us about Jewish "trigger words."
What words trigger you as a Jew? What words evoke an instant and intense reaction? Is Moshiach a trigger word for you? Does your search engine think so?
Based on Likkutei Sichos vol. 28, pp. 135-136.
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On the verse from Bilaam's prophecy "a ruler will come forth from Jacob," Rashi explains, "this is Moshiach who will 'rule from sea to sea and from the river to the ends of the earth.'"
What does it mean to "rule from sea to sea" in one's own life? What is "the river" and how does that take each one of us "to the ends of the earth"?
Based on Likkutei Sichos vol. 38, pp. 100-102.
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How does Moshe's handling of the case of Tzelafchad's daughters teach us about the dangers of partisanship and how it can cloud objective thinking?
Based on a sicha from the 3rd Night of Sukkos, 5747, Hisva'aduyos pp. 209-211.
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This week's reading tells us how the tribe of Reuven conquered land from the Emorites and renamed their cities. What is the connection between Reuven and the concept of renaming cities? And what is the connection between this episode and the Three Weeks?
To answer these questions, we look at the transformative power of positive language.
Based on Likkutei Sichos vol. 33, p. 198.
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The Baal Shem Tov taught that each and every one of us will go through forty-two stages in our lives corresponding to the forty-two travels of the Jews in the wilderness.
Does this mean that our biography is already written? Is everything "pre-scripted"? Also, some of the incidents in the wilderness were disasters where our forefathers made terrible choices. Does that mean we're fated to make these same choices?
Based on a farbrengen from Mattos-Masei 5719.
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We look at two perspectives on Jewish identity. What is the difference between being Jewish "in spite of" and being Jewish "because of"? What is the difference between mourning and yearning? And why does Jewish identity, like a car, need to have both a "windshield" and a "rearview mirror"?
Based on Shabbos Chazon, Tisha B'Av Nidche, 5748, Hisva'aduyos pp. 114-121.
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