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.

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.

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.

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.

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.

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.

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.

In the parsha of Emor, we learn about many rules of kohanim including that their slaves can eat terumah. Since we don't give terumah to kohanim today and we don't have slaves, what can we possibly learn from this?

According to our Sages, eating without a blessing is like misappropriating consecrated property. How is it possible that making a blessing can change this status?

To understand this, we have to answer the question: With all his money, what is the only way that Bill Gates could ever get to fly an F-15?

Based on Sefer HaSichos 5751 vol. 2, p. 847.

The mitzvah of orlah, not eating the fruit of a tree for the first three years has an element which is difficult to understand. For the first three years, the fruit is forbidden; in the fourth year, it is holy; finally, in the fifth year and after, it is spiritually neutral. Why is the ultimate state not holy but ordinary?

To understand this, we must explain why it's better to have more money than to go to a higher place in heaven.

Based on Likkutei Sichos vol. 7, pp. 134-8.

The Kohen Gadol's special clothing on Yom Kippur was never used again, even on a future Yom Kippur. What does this teach us about the “mechanics” of atonement. How can a person “undo” his past?

To understand this, we must come to a better understanding of what the Rambam writes that a true penitent is actually not the same person he was when he sinned.

Based on Likkutei Sichos vol. 28, pp. 224-5.