Text-Based Study- SoulWords

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.

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 by a time of seeming divine indifference, where evil appeared to have been allowed to prevail without incurring G-d's immediate judgment. Why then did Haman still feel the need to cast a lottery to carry out his plan?

Chapters 6 and 7 of the maamar.

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 question why Haman would have attempted to invoke such a concept that facilitates atonement for the Jewish people. The answer is that within the system of creation, Haman knew that he could not defeat the Jews. However, if he could access the level of randomness, there was at least a possibility that his plan would succeed.

Chapters 3-5 of the discourse.

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 as Yom Kippur, refers to a level beyond the normal framework.

Chapters 1-2 of the discourse.

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 presence in creation: Hashem as He gives life to the world and Hashem as He gives existence to the world something from nothing.

Chapter 8 of the discourse.

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 6-7 of the discourse.

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.

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 the maamar.

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.

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.