In this discourse of 1958 said ont the Shabbat before the Fast of Av, the Rebbe explains how torah study redeems the Divine soul, which links with the rebuilding of the Temple.

This discourse, taught by the Rebbe in 1962 on Shabbat Matot-Masey shortly before the beginning of the month of Av, when both First and Second temples were destroyed, gives an unusual perspective on this destruction. It was in order to reach the heights of the Third Temple.

This discourse of 1958 focuses on a verse at the end of the Haftorah of Sedra Pinchas (from Jeremiah, when read in the three weeks). The Divine Soul gains most by going DOWN to refine and elevate the Animal Soul, rather than remaining pre-occupied with its own holiness. Through going down, it achieves true selflessness, bringing it closer to G-d.

The Rebbe taught this discourse on 12 Tammuz 1958, celebrating the miraculous release of the Previous Rebbe in 1927. He had been imprisoned and condemned to death for his work in strengthening Judaism throughout Soviet Russia. It speaks of the way through going down to the lowest level, reaching the very dust, the individual and the nation achieve the greatest heights.

Taught by the Rebbe on Shabbat Parshat Chukat in 1988, this discourse describes the inner engraved Torah which is the essence of each individual.

The incident of the twelve Spies who brought a bad report about the Land of Israel is well known. This discourse by the Lubavitcher Rebbe for Sedra Shelach in 1988 discusses their spiritual motivation, and what we can learn from the event.

This discourse, taught for Shabbat Behalotecha in 1988, discusses Aaron’s boundless love for his fellow and also for the Divine. This is reflected in our daily recital of the Shema, which also expresses our boundless love for G-d.

This discourse, taught for Parshat Emor 1988, speaks of drawing holiness from the exalted Essence of the Divine, through the aspects of 'Holy, Holy, Holy is the L-rd of Hosts' into the individual.

This discourse was taught by the Rebbe in 1988 for Shabbat 'Acharei-Kedoshim'. The Sedra teaches about Yom Kippur when one comes 'before G-d'. The discourse explains that this means reaching the higher root of the soul.

This is the second part of the discourse that the Lubavitcher Rebbe taught in 5718 on the Shabbat after Pesach. It discusses the transition from leaving Egypt to receiving the Torah and yet further, to the future Redemption.

The Lubavitcher Rebbe taught this discourse in 5718 on the Shabbat after Pesach. It discusses the transition from leaving Egypt to receiving the Torah and yet further, to the future Redemption.

This discourse was taught by the Rebbe in 1988 for Shabbat Haggadol, the Great Sabbath which precedes Pesach. It quotes the Haggadah 'We were slaves to Pharoah in the land of Egypt' and explains a profound way to understand this slavery in personal terms, and how the essence of the Divine enabled us to escape from Pharoah then, in the time of the Pesach story, and continues to do so now.

This discourse was taught by the Rebbe in 1958 on the Shabbat before Purim (Sedra Tetzaveh). It explains the significance of ‘remembering Amalek’ in each individual person’s spiritual life.

The opening verse, Song of Songs 8:1, ‘If only You were my brother’, is explained as expressing yearning for the revelation of the Divine. This is achieved through Torah study, or dedicated positive action.

The goal of existence is to reveal the Divine in the world (to make "a dwelling for the Divine"). This discourse in the week of Sedra Yitro 1978, the Rebbe explains how Non-Jewish Jethro's recognition of G-d was an important stage of this process.

A continuation of last week's discussion of the 1958 discourse by the Rebbe, explaining chapter 8 of the Bati LeGani discourse.

Bati LeGani - "I have come into My garden" was the last discourse printed by Rabbi Joseph I Schneersohn, the sixth Lubacitcher Rebbe. He intended it to be studied on 10 Shevat (28 January) in 1950. On that day he passed away, so this discourse is seen as his final teaching to the world. Each year his son-in-law and successor, Rabbi Menachem Mendel Schneersohn would discuss the Bati LeGani discourse. This discourse was said in 1958.

This teaching of Shabbat Va'era 1988 is about how we learn from the patriarchs and from Moses how to relate to G-d in our day to day lives.

Continuation of last week.

This discourse, taught by the Rebbe in 1957 on Shabbat Vayeshev, stresses the spiritual power of practical goodness, above other-worldly values of love and awe of the Divine, and ‘devekut’, cleaving to G-d, which usually are ascribed the highest place in hasidic thought.

Jacob sends a message to Esau that he has been in Laban's home for 20 years abd he has aquired @oxen and donkeys, sheep and male and female servants". What was the real meaning of his statement? What might it mean to us today?

This discourse was taught in 1987, and it reveals a kabbalistic interpretation of Laban, the scheming uncle of Jacob. Laban means ‘white’, and represents an exalted ‘brightness’ from the Essence of the Divine. Laban got up early in the morning and kissed his sons and daughters. Similarly each person experiences a burst of brightness in the morning, a Divine ‘kiss’, which is revealed through the service of meaningful prayer.

This discourse taught by the Rebbe on Shabbat Toledot in 1987, which was the eve of Rosh Chodesh, focuses on the special Haftorah (from I Sam.20:18 ff.) read on such a Sabbath. The discourse explores the theme of ‘movement’, from above to below and from below to above, in our relationship with the Divine.

This discourse taught by the Rebbe on Shabbat Chayei Sara in 1987, explains the importance of the 'shidduch' between Isaac and Rebecca in terms of the idea of the spiritual unity, or 'marriage', which is achieved by the service of the individual. Through one's prayer, Torah study, or the Mitzvot one carries out, one achieves a spiritual unity, even if one is not thinking about it.

This discourse taught on Shabbat of Vayera in 1987 presents the idea of Abraham's Inn through which he communicated monotheism and a deeply spiritual view of existence and the Divine to his visitors. But in our generation we have to go a step further in terms of the level of spirituality which we communicate to all humanity.

This discourse was taught for Shabbat Lech Lecha in 1987. Extrapolating from what G-d tells Abraham, the Rebb defines a two-way relationship linking the individual with the Divine: from above to below, and from below to above.

This discourse was said by the Lubavitcher Rebbe on Shabbat Sedra Noah 1987. This was Rosh Chodesh hence the Haftorah was from Isaiah (66:1), beginning 'The Heavens are My Throne'. The discourse explains the way the individual Jew connects the universe to the Divine by means of his or her service with Thought, Speech and Action involving every aspect of Judaism.

This discourse was taught by the Rebbe in 1957, on Shabbat Nitzavim-Vayelech. In focuses on a verse from Psalm 27, which is recited from the beginning of the month of Elul till the afternoon of Hoshana Rabbah, just before Shemini Atzeret and Simchat Torah. The verse is about seeking the Divine; the discourse explains that there is a long process of 'seeking', then on Simchat Torah we reach the climax of all the Autumn festivals and join with the Essence of G-d.

Exploring this fascinating discourse on the role of Jewish Leadership.

This discourse taught in 1962 starts by discussing the spiritual effect of Shabbat or a Festival. This is similar to a passage from the Zohar said on Friday night, beginning "Kegavna" ('Just As'). The Rebbe then explains that true leadership has a similar spiritual effect.

This discourse of 1966 explains that the spies claimed we can never achieve the ultimate goal, But Kalev claimed that we can, through our bond with Moses.

This discourse of Shabbat Behaalotecha 1966 explores the idea, cited by Rashi, that Aaron was upset when he saw each of the twelve leaders of the Tribes bring an offering to the Sanctuary, while he bought nothing. But then comes the depiction of his service with the Menorah, which reaches a specially high spiritual level. This helps us understand our own service of the Divine.

A discourse taught on Shavuot in 1966 explaining a new, powerful interpretation of “we will do and we will hear” (Exodus 24:7)

This discourse on Sedra Bechukotai in 1966 focuses on the nature of the rewards described in the Sedra. Why are they presented in physical terms, rather than spiritual?

This discourse was taught on Lag B'Omer 1962 - when there was a drought, Rebbi Shimon bar Yochai brought rain just by teaching a Torah idea on love of one's fellow. This discourse explores this in terms of our lives.

A fascinating discourse taught by the Rebbe in 1987 on Shabbos Sedra Tazria-Metzora. A person is like a 'locked garden'. Ideally only the Divine can enter the garden...

This discourse of 1964 was said on Shabbat Vayikra. This was also the Shabbat when one read from an extra Torah Scroll the passage including ‘This month shall be for you the first of the months’ (Exodus 12:2). The discourse explores the nature of the Exodus: a revelation of a higher level of G-d’s Name, higher than that revealed at Creation, and also higher than that revealed to the Patriarchs.

The Rebbe taught this discourse on Shabbat Vayakhel-Pekudei in 1966. A fascinating presentation of the delight in Torah study and observing Mitzvos.

This discourse was taught by the Rebbe in 1975 in the week of Sedra Terumah. Terumah means 'offering' and the Sedra is describing the construction of the Sanctuary, the prototype of the Temple. At the beginning of the Sedra the word 'Terumah' is used three times. The Rebbe explains these refer to three aspects of our services of the Divine: Torah study, prayer and Mitzvot. Through these we create our own personal Sanctuary, where the Divine Presence is revealed.

This discourse of 1966 explains 4 meanings of the Hebrew root 'SPR'. Counting, book, telling and sapphire. These help us understand the nature of the Sefirot, and the process whereby G-d created the world and is revealed in every detail of it.

This discourse of 1974 was later edited by the Rebbe in honour of his late wife. It concerns the eternally transformative effect of the Giving of the Torah at Sinai.

This second session on the 1957 discourse explains the aspects of the meaning of the letter Yud. It expresses the humility of the student, of the teacher and it also represents the spiritual power which draws them together.

Exploring the fist part of the Rebbe's discourse on this theme, said on 10 Shevat 1957. The letter Yud expresses humility and is the key to the difference between the unholy and the holy.

This discourse, taught by the Lubavitcher Rebbe in 1966 on Shabbat Vaera, discusses a discourse for this Sedra by Rabbi Shneur Zalman called "the Pious Vaera." This teaching is sharply self-critical, but it leads to true empowerment and Redemption.

This discourse was said in January 1966 on Shabbat Shemot. It concerns the sacred dimensions of "Names" on exalted spiritual levels

The Rebbe said this discourse in January 1965 for Sedra Vayehi. "Jacob lived in Egypt for 17 years" - one lives life to the full when one faces the challenge of "Egypt" in every epoch and every form.

This discourse "to understand the chanuka lights" taught in 1965 on Shabbat Vayeshev, the eve of Chanuka, speaks of the power of Chanuka to transform negative forces into positive, darkness into light.

Jacob faces a battle with Esau, and in his prayer to G-d he expresses his unworthiness to enjoy G-d's 'kindness'. The discourse explores Kabbalistic perceptions of Chesed, Divine Kindness.

Jacob's journey from his parent's home in Beer Sheva to the difficulties of Haran where Laban lived represents the spiritual journey of each individual. The goal is to elevate the lowest level and make it holy.

In this discourse of Parshat Toledot in 1964 the Rebbe describes how Lower Fear, Lower Love, Great Love and Exalted Fear form the different stages in meaningful prayer.

This discourse said on Shabbat Chayei Sarah 1965 gives a profound insight regarding the last verse of Psalm 106 and explains the idea of blessings "from world to world."

This discourse of 1952 discusses Abraham standing over three angels while they eat. But did they really eat? In some sense, Abraham is empowering them to do the impossible, as do some Jewish leaders today.

This discourse was taught in the week of Sedra Noach in 1961. It speaks of drawing the inspiration of Simchat Torah into the days and months of the coming year and includes beautiful advice about wayward children: love them even more!

A discourse of 1965 explaining two aspects of spiritual life which are always relevant: the Upper Unity, in which the spiritual is paramount, and the Lower Unity, in which one sees the world with its spiritual potential

This discourse, taught by the Rebbe in 1965, explains the "battle" in the sedra as the battle of spiritual prayer. But there is also a "peaceful" option: Torah study.

Taught by the Rebbe in 1965, this discourse discusses positive and negative terms of self-sacrifice.

A beautiful discussion of the nature of Shabbat, taught by the Rebbe in 1965.

This fascinating discourse was taught by the Rebbe in 1965. Chukat relates to the word for 'engraving' and this leads to exploration of different levels of the Torah and of the individual's relationship with Torah and with G-d.

In honour of the Yahrzeit of the Rebbe (3 Tammuz, 9 July 16) we explored his last edited Kabbalistic-Chassidic discourse, which is on the theme of the role of Jewish leadership: to connect every individual to G-d.

This discourse was taught by the Rebbe in 1965 and considers the three groups of Levites in terms of one's relationship with the Divine.

This discourse taught on Shavuot 1965 provides a fascinating explanation of the deep nature of existence.

A teaching in 1965 in which the Rebbe describes three different dimensions of Shabbat.

This discourse was taught by the Rebbe for Sedra Emor in 1965, exploring the twin concepts of the holiness of G-d and of the individual.

This discourse taught by the Rebbe in 1965 discusses the law about fruit trees in the sedra (Lev. 19:23-25) which leads to a fascinating discussion on the relative significance of the sacred and the profane.

A discourse of Shabbat Shemini 1965. This Sedra includes the laws of kashrut. The Midrash links this with a battle between the Leviathan and another mystical creature, the 'wild ox'. This becomes a metaphor for service of the Divine.

This discourse taught for Shabbat Vayikra in 1965 discusses the role of the Inner Dimension of Torah, which is like "salt" bringing out the taste of the 'food', the Revealed aspect of Torah.

This discourse was taught by the Rebbe on Shabbat Pekudei in 1965. It discusses two dimensions of Divine Service, the Upper Unity and Lower Unity, which relate also to Shabbat and the days of the week.

The days of the week are a spiritual "building of the Sanctuary", actualized on Shabbat. Further, Shabbat empowers us to advance into the week ahead.

In this discourse, taught by the Rebbe in 1957, we learn that the half shekel given by the Jewish people in order to be counted is really a transformative step we can each try to accomplish every day.

This 'unedited' was taught by the Rebbe in 1965. Focusing on the 'olive oil' mentioned at the beginning of the Sedra, it becomes a discussion about the nature of good and evil, light and dark.

9/02/16 we explored a discourse said in 1965. By receiving a Divine input the person can give himself or herself to G-d in Prayer and delight in Torah study.

This discourse, said by the Rebbe in 1965, discusses the way Mt. Sinai is described as smoking, which expresses the interface between the physical and the spiritual which is the goal of creation.

This profound discourse regarding Sedra Yitro was said by the Rebbe in 1965.

We continued studying the discourse of 1956 on the theme 'I have come into My Garden'.

This discourse was taught by the Rebbe in 1956, on 10 Shevat, the day of the passing of the Previous Rebbe, studying the famous discourse 'I have Come into My Garden'.

This discourse of 1965 explores the spiritual factors which empowered Moses to take the Jews out of Egypt and which also empowers us to find redemption from our own inner Exile.

This discourse was taught by the Rebbe in December 1964. It discusses Jacob's attempt to 'reveal the End'. His children had not yet reached the spiritual level at which that would be possible. But what does this mean for future generations, including us today?

This discourse, taught by the Rebbe in 1964, was discussed in the Alef Kabbalah group 1 December 15. The discourse explores the spiritual meaning of Jacob's gift to Esau in the context of the personal relation to G-d of each individual.

This discourse of 1952 discusses Abraham standing over the three Angels while they eat. But did they really eat? In some sense, Abraham is empowering them to do the impossible, as do some Jewish leaders today.

This discourse of 1974 was later edited by the Rebbe in honour of his late wife. It concerns the eternally transformative effect of the Giving of the Torah at Sinai.

This discourse of 1974 was later edited by the Rebbe in honour of his late wife. It concerns the eternally transformative effect of the Giving of the Torah at Sinai.

This discourse of 1974 was later edited by the Rebbe in honour of his late wife. It concerns the eternally transformative effect of the Giving of the Torah at Sinai.

Name of talk with link

The Rebbe taught this discourse on Shabbat Vayakhel-Pekudei in 1966. A fascinating presentation of teh delight in Torah study and of serving Mitzvos.