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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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In this week's portion we read: “You are the least of all the peoples." How can something so tiny be so powerful? At a Purim farbrengen, the Rebbe compared the power of the Jew to the power of the atom bomb. Based on Toras Menachem Vol. 2, pp. 313-319.
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This week's Haftorah begins with the prophecy: "Nachamu, nachamu ami, comfort, comfort my people." Why the double expression of consolation?
The answer can be found in the strange Talmudic story of R' Akiva laughing upon seeing foxes walk out of the ruins of the Temple.
Based on Likkutei Sichos vol. 19, pp. 67-79.
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What is the deeper spiritual meaning of the mitzvah to feed one's animals before oneself?
The Rebbe unlocks a hidden message in a story from the Talmud (Pesachim 3b) about the wheat and barley harvests and reveals a central teaching about spiritual growth.
Based on Sefer HaSichos 5750, pp. 277-280.
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This week's parsha contains the prohibition against destroying even one stone of the Bais Hamikdash. How then, according to His own rules, did Hashem permit Himself to tear down the entire building, unleashing all the pain and tribulations of Exile that came with it?
Based on Likkutei Sichos vol. 29, pp. 11-14.
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Rashi comments on a verse in this week's portion that we should follow the rulings of Torah judges “even if the judge tells you that right is left, and that left is right." Does this mean that if reality is one way, and a rabbi makes a halachic decision the opposite way, the Torah wants us to go against reality?
The answer can be found in the difference between laws that respond to reality and laws that create reality.
Based on Likkutei Sichos vol. 5, pp. 127-8.
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The month of Elul is described as a powerful time when G-d is accessible or "the king is in the field." How is this connected to the Torah portion of Ki Seitzei?
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In this week's Torah portion, a word appears twice that has no exact parallel in Scripture: "he'emarta" and "he'emircha" in the verses "G-d has set you apart to be his nation" and "You have set G-d apart to be your L-rd." Rashi says that the only similar word in Scripture is in Psalms where it says "the sinners are proud (yisamru) of their sins." Why does this word describing G-d's special relationship with his people appear in a verse with such a negative connotation? Why did the Berditchiver tell the sinner that he was jealous of his reward in the World to Come? When is it good to be proud of your sins?
Based on Likkutei Sichos vol. 9, pp. 162-174.
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