All Classes

This is the first class of a text-based class in Likkutei Torah by Rabbi Schnuer Zalman of Liadi, the Alter Rebbe, the Baal HaTanya. This series studies the Maaar Sheishes Yamim, in Likkutei Torah Pesach (located in Parshas Tzav p. 13). The first class discusses the Kabbalah's Big Bang: The explosion in the world of Tohu, creating cosmic spiritual chaos.

One of the lovely rituals of the seder (Passover meal) is the consumption of a unique sandwich comprised of two pieces of matzah (unleavened bread) with maror (bitter herbs, like horseradish, or romaine lettuce) inside.
This tradition seems strange. At this point in the seder, we have already eaten a large piece of matzah, followed by a significant amount of maror. Why the need to combine the two in a single sandwich? 

To explain this enigma, we traditionally say these words before consuming the sandwich, explaining the significance of the ritual: "This is what Hillel did, at the time that the Temple stood. He wrapped up some of the Passover lamb offering, some matzah (unleavened bread) and some maror (bitter herbs) and ate them together…" 

But what was the reason for this Hillelian menu? Hillel was a second-Temple-era sage who was born in Babylonia (known today as Iraq) and some decades before the Roman destruction of the Temple, became the leader of the Sanhedrin (the Jewish Supreme Court located in Jerusalem. Why did he from all people invent this wrap? This class explores the halachik analysis behind this sandwich, as well as its spiritual meaning. We come to discover the unique personality of Hillel and his view in Jewish law and life.

Rabbi YY Jacobson delivered this Pesach lecture, on Thursday evening, 6 Nissan 2016, April 14, 2016, on the subject of: How Do We Address the Four Sons of the Hagaddah in Our Own Homes and Communities?

One word-change in Shemini offers a new depth into understanding the error of the two sons of Aaron, Nadav and Avihu, which led to their sudden demise.

The Rogatchover Gaon, Rabbi Yosef Rozen (1858-1936) offers a novel and brilliant approach into their “sin.” They embraced the notion of “transcendental providence,” vs. “individual, detailed providence.” The two approaches find their expression in philosophy, Kabbalah,  Halacha, and daily life.

This class was presented on Sunday, Parshas Shmini, 17 Adar II, 5776, March 27, 2016.

This is a text-based class on a talk delivered by the Lubavitcher Rebbe in the year 5745 (1984), published in Likkutei Sichos vol. 27, Parshas Shemini. Rambam outlines three conditions under which food might become impure. 1. It must be edible for human consumption. 2. The food must come in contact with one of the seven liquids, water, dew, oil, wine, milk, blood, or honey. 3. The food must be disconnected from its source in the ground.

Every law in Judaism is to be understood physically, but also spiritually, charting the emotional and spiritual path of the Jew. The class explores the spiritual significance of these three conditions as it reflects man's service of G-d.

This class answers, among other ideas, these questions: Who is most prone to addiction, contamination and emotional and spiritual ruin? The more brute people or the more sensitive souls? Who are more vulnerable to fall prey? Dry people, or “moist” people, those who take or those who love giving? How do we protect ourselves in a complicated and overwhelming world? 

In one of the most bizarre Talmudic stories (Megilah 7b), two of the greatest Talmudic sages feast on Purim together. They are inebriated and one of them slaughters his friend. The next day he brings him back to life. The following year he invites his colleague for another Purim meal.

This fascinating class, based on an address by the Lubavitcher Rebbe, re-invents the meaning of the story and applies it to our daily struggle to link heaven and earth. As the wine of Torah flowed like water, the soul left Its container.

This class is based on Likkutei Sichos vol. 31 Purim.

This Yiddish/English address was presented, Sunday, March 6, 2016, 26 Adar I 5776, at the dinner for Yaldei in Montreal.

In a book famous for its conciseness, the story of Esther stands apart as one of the most detailed and intriguing in the entire Torah. It reads like a novel, filled with suspense, mystery and drama, where events in the opening of the narrative are understood only at its conclusion.

The story opens with an unexplained, outrageous and over extravagant affair, thrown by a party-animal of a king, and slowly develops into a breathtaking rollercoaster of sinister plots, unlikely heroes, hilarious ironies, and ultimately, inspiring salvation. The book of Esther, in so many ways, charts the cycle of Jewish history in Diaspora, and provides direction and answers to many contemporary questions.

This class will analyze why this is the only biblical book without G-d mentioned even once. It will also analyze a Talmudic debate regarding how much of the story we must read on Purim in order to fulfill the mitzvah of hearing Megillah, and the verdict, that we must read the entire book. Why would there be a religious obligation to listen on Purim to the story of a Persian King’s feast? Of how he executed his queen? These are interesting historical stories, but why the obligation to listen to them on Purim? Why is it that we fulfill the mitzvah of hearing the Megillah only if we learn of the detailed designs at the King’s 187-day party?

The class explains how the Megillah teaches us to view world-events. The story of Purim is not that G-d saves the Jews from annihilation. It is a much deeper story: that the lavish feast of a mighty King is part of a vast plan that leads to the objective of existence. The Megilah teaches us how to understand history and how to appreciate the apparent randomness of daily existence.

The class explores the significance of the name Purim, and the teaching in Kabbalah that it is even greater than Yom Kippur. We also go on a journey through a fascinating Mishnah about the six days of creation and we discover the unique contribution of Purim and the Megilah to the understanding of existence and destiny.

This text based class, on Likkutei Sichos vol. 11 Parshas Vayakhel, was presented by Rabbi YY Jacobson on Parshas Vayakhel 5772 (2012). It explains why Rashi does not answer a few difficult items in the opening of Vayakhel, where Moshe speaks to the Jewish people about Shabbos and the construction of the Mishkan. It goes on to show how all of these difficulties are self-understood from a thorough reading of the text.  

When studying the Tanach we must be sensitive to nuance. The obvious question is why does the verse state that Mordechai was “accepted by most of his brethren" rather than just saying that he was “accepted by his brethren.” The Torah is obviously trying to make a point. Not everyone liked Mordechai. But why? After all, he was the man who together with Esther was responsible for the rescue of the entire nation.

The Talmud presents a fascinating interpretation. Mordechai was the preeminent Torah scholar of his generation—he was the leader of the Sanhedrin, the Jewish Supreme Court. With the dramatic unfolding events of Purim, this brilliant scholar became entangled in politics. After Haman’s plot was foiled, he was appointed Prime Minister of the Persian Empire. Most Jews adored Mordechai—but not all of them. But why not? 

The class explores a fascinating story about the Rogatchover Gaon, Rabbi Yosef Rozen (1858-1936), who refused to become a member in a committee on behalf of Russian Jewry, based on an argument between the Babylonian and Jerusalem Talmud. It turns out, that Mordechai was a “Jerusalem Talmud” Jew.

The class is based on Likkutei Sichos vol. 16 Purim.