PARASHAT SHOFTIM:
The Judge, the Counselor and the Prophet of the Generation
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A judge (โshofetโ), a prophet (โnaviโ), a king (โmelekchโ), a cohen โ do the types of leadership mentioned in this weekโs Torah portion of โShoftimโ still exist in our days? The Rebbeโs explanations point to an interesting fact: though their names may have changed, the leadership roles described in the Torah are here to stay. Not only have they persisted through centuries โ they are the bedrock of a healthy society.
In the Rebbe’s Explanations:
โ To empower this generation, this concept must be universally embraced: weโve merited that HaKadosh Baruch Hu has chosen and appointed a person โ who of himself is far greater than his contemporaries โ to serve as the judge, the counselor, and the prophet to this generation.
He will give directives and provide guidance concerning the service of the Jewish people and indeed, of all the people of this generation, in all matters of the Torah and its mitzvot, as well as in their general day-to-day behavior. And this will allow people to fulfill the commandment โto recognize Him in all your waysโ (Mishlei, 3:6) so that โall your actions should be for the sake of Heavenโ (Avot, 2:12).
Surely, this includes the fundamental โnevuahโ (โprofecyโ) [given by the Rebbe Rayatz]: โimmediately โ to the time of Geulahโ, because โMashiach is coming nowโ (Shir haShirim, 2:8, Midrash โShir ha Shirim Rabbahโ).
Gain more insights in this weekโs featured multimedia class, based on the Rebbeโs talk on Shabbat Parashat Shoftim (5751)!
A judge (โshofetโ), a prophet (โnaviโ), a king (โmelekchโ), a cohen โ do the types of leadership mentioned in this weekโs Torah portion of โShoftimโ still exist in our days? The Rebbeโs explanations point to an interesting fact: though their names may have changed, the leadership roles described in the Torah are here to stay. Not only have they persisted through centuries โ they are the bedrock of a healthy society.
In the Rebbe’s Explanations:
โ To empower this generation, this concept must be universally embraced: weโve merited that HaKadosh Baruch Hu has chosen and appointed a person โ who of himself is far greater than his contemporaries โ to serve as the judge, the counselor, and the prophet to this generation.
He will give directives and provide guidance concerning the service of the Jewish people and indeed, of all the people of this generation, in all matters of the Torah and its mitzvot, as well as in their general day-to-day behavior. And this will allow people to fulfill the commandment โto recognize Him in all your waysโ (Mishlei, 3:6) so that โall your actions should be for the sake of Heavenโ (Avot, 2:12).
Surely, this includes the fundamental โnevuahโ (โprofecyโ) [given by the Rebbe Rayatz]: โimmediately โ to the time of Geulahโ, because โMashiach is coming nowโ (Shir haShirim, 2:8, Midrash โShir ha Shirim Rabbahโ).
Gain more insights in this weekโs featured multimedia class, based on the Rebbeโs talk on Shabbat Parashat Shoftim (5751)!
Tap to start the class promo ๐:
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The Festival of Geulah: Celebrating Miracles Clothed in the โNatureโ
The Festival of Geulah: Celebrating Miracles Clothed in the โNatureโ
On the 3rd of Tammuz in the year 2488, Yehoshua bin Nun led the Jewish people in a critical battle to conquer the Land of Israel. Victory was close, but darkness was about to fall. Yehoshua prayed for a miracle and commanded the sun to โstand still at Givโonโ (Yehoshua 10:12). A profound miracle then unfolded: the sun stopped in its tracks. It paused twice – once at midday and once before sunset – granting the Israelites the extra time they needed to complete the battle.
Did you know that this unique phenomenon has a profound connection to another miracle from modern history? The liberation of the Rebbe Rayatz from his imprisonment in the USSR also began on the 3rd of Tammuz – more than 3,000 years after the miracle at Givโon.
In the Rebbe’s Explanations:
โ Because everything in the world is directed by Hashgacha Pratit (Divine Providence), and the spiritual energies of past events reawaken each year on their anniversary, there is certainly a deep connection between the two miracles of Gimmel Tammuz: the sun standing still at Givโon, and the beginning the Geulah of the Rebbe Rayatz…
The Rebbe explains that these two events share much more than a common date. Both represent a โmiracle disguised in natureโโa miracle that, while it may operate within the laws of the world, is nevertheless a wondrous occurrence revealing Divine intent in every detail of creation.
Questions to explore:
Get the answers in this weekโs featured multimedia class, based on the Rebbeโs addresses on Rosh Chodesh Tammuz and Gimmel Tammuz (5751)! Tap ๐ for the preview:
The full class is now available with the special educational subscriptionย ๐
Parashat โShemotโ: Bringing the Geulah – Every Day (Based on the Rebbeโs Talk)
Parashat โShemotโ: Bringing the Geulah – Every Day (Based on the Rebbeโs Talk)
Sefer Shemot opens with the names of the sons of Israel who settle in Mitzrayim. The Midrash (โShemot Rabbahโ) comments that their names are mentioned here in connection with the future redemption of the Jewish people. This is seemingly difficult, for the verse mentions the descent into Egypt, and the narrative which follows describes the hardships of the exile – the direct opposite of the Geulah! The story of the Geulah is only expected in the middle of the third Torah portion in the Book of Shemot, the parasha โBoโ. Why does it seem that the midrash just skips over these circumstances?
Hereโs the Rebbeโs stunning explanation:
โ The entire story of Bnei Israel descending into Egypt [from the very outset] is a story of Redemption for the Jewish people. The fact that in the meantime there is a descend is only superficial. On the inside, the Redemption is already unfolding. Coming into Egypt is not only a preparation for the future Geulah – itโs the Geulah itself.
Moreover, it includes the ascent to the final and complete Geulah with the coming of Mashiach – which we all expect today.
(From the Rebbeโs talk on Shabbat Parshat Shemot, 21 Tevet, 5752 / 1992).
Discover the Rebbeโs complete explanation in this weekโs featured multimedia class for Parashat Shemot – now available with the special educational subscription ๐
Parashat โBoโ: What is The Best Kept Secret of the Pharaoh? (Based on the Rebbeโs Talk)
Parashat โBoโ: What is The Best Kept Secret of the Pharaoh? (Based on the Rebbeโs Talk)
The name of this weekโs Torah reading โBoโ means โcomeโ, โenterโ or โget insideโ. In the beginning of the Torah portion, Moshe Rabeinu is commanded to approach Pharaoh and once again demand him to let the Jewish people leave the land of Mitzrayim. According to the Book of Zohar, this time he is told to enter room after room, getting to the most guarded and unapproachable spot of the Pharaohโs palace (Zohar 2:34a).
From the Rebbeโs explanations:
โ The Zohar relates that Moshe Rabeinu was apprehensive about approaching Pharaoh.ย Although Pharaoh represented the essence of evil, Moshe could see beyond that and he discerned that his spiritual source is very elevated. Moshe was challenged by the charge to confront evil at its very core. Therefore, it was necessary for HaShem to say, โComeโ meaning โCome with Meโ rather than โGoโ – meaning โGo aloneโ.
HaShem promised that He would accompany Moshe and face Pharaoh with him: โI will take you into the innermost chamber of Pharaohโs soul, until you face his most guarded secret of the Pharaoh’s powerโฆโ.
So what did Moshe Rabeinu reveal?
Discover the deep and fascinating answer of the Rebbe in this weekโs featured multimedia class, based on the Rebbeโs talk on Shabbat Parshat Bo (5752) ๐
Parashat โBeshalachโ: The Power of Shabbat Shirah (Based on the Rebbeโs Insights and Explanations)
Parashat โBeshalachโ: The Power of Shabbat Shirah (Based on the Rebbeโs Insights and Explanations)
After the miracle of the splitting of the Reed Sea, the entire Jewish people broke out into song. Hence the Shabbat of the โBeshalachโ Torah reading is designated as Shabbat Shirah, “Shabbat of song.” But in fact, the bond between Shabbat and singing can be seen throughout the whole year. We welcome Shabbat with a song, and we continue to sing zemirot during the Shabbat meals.
What is this inner connection between Shabbat and singing? What are the 9 songs which defined the history of the Jewish people? What is the โtenth songโ which is called โthe new songโ and what historical milestone will it accompany? Discover the power of singing in this interactive class, based on the Rebbeโs discourses on Shabbat Shirah (5752)!
From the Rebbeโs explanations:
โ The Alter Rebbe explains that the song shares an inherent connection to Shabbat, as reflected in the psalm (92:1) that begins: โA psalm, a song for the Shabbos day.โ The Mishnah in Masechet “Shabbat” (5:1) says: “Every “baal shir” may go out with a “shir” and may be pulled by the “shir” [on Shabbat]”. Generally, the word “shir” is a “chain”, but it also can be translated as a โsongโ, giving this Mishna an entirely new taste in the chassidic teaching. From this perspective this mishnah can be seen as speaking about the spiritual ascent – from one level to another. When we leave the previous level and are pulled up to the next one, every such transition is accompanied by a song…
The full explanation of the Alter Rebbe can be found in his books “Torah Orh” and “Ohr haTorah”:
Tap on the โPlayโ button to see the demo of the class:
ืขื-ืคื ืฉืืืืชืื ืฉื ืืจืื (ืฉ”ืค ืืฉืื, ื’ืชืฉื ”ื)
Discover even more insights into the power of the song in bringing the change in this multimedia class based on the Rebbeโs discourse on Shabbat Parashat โBeshalachโ โ now available with the special educational subscription ๐
More Presenations for Your Class:
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04 The Book of Bamidbar
Parashat “Behaalotecha”: Seven Branches of the Menorah, Seven Books of the Torah, Seven Qualities of the Soul
04 The Book of BamidbarParashat “Behaalotecha”: Seven Branches of the Menorah, Seven Books of the Torah, Seven Qualities of the Soul
The Rebbe highlights a fascinating fact about this Torah portion – Parashat Behaalotecha. It features a unique textual peculiarity found nowhere else in the entire Torah. If you look closely at a handwritten Torah scroll, you will find two specific verses bracketed by Hebrew letters – the inverted Nuns (ื ื”ื ืืคืืื).
These famous verses read: โSo it was, whenever the ark set out, Moses would say: โArise, O HaShem, may Your enemies be scattered and may those who hate You flee from You. And when it came to rest he would say: โRepose O HaShem, among the myriads of thousands of Israelโฆโ (“Behaalotecha”, 10:35-36).
In the Talmud (Shabbat 116a), our Sages reveal a startling truth about this visual separation: these two verses are considered an entire, standalone book of the Torah.In the Rebbeโs words:
โ According to this reckoning, there are seven books of the Torah: the Book of Bamidbar – which itself is split into three separate books – and the other four books of the Torah. Crucially, all three of these newly defined books are included, either in whole or in part, right here within Parashat Behaalotecha.
What, then, is the true significance of dividing the Torah into seven books rather than the traditional five Chumashim? And what is the underlying reason that this profound structural division is made specifically within Parashat Behaalotecha?Discover the fascinating mystery behind the numbers in this featured interactive class, based on the Rebbeโs explanations on Shabbat Parashat Behaalotecha (5751):
ืขื-ืคื ืฉืืืืชืื ืฉื ืืจืื (ืืืขืืืชื, ื”ื ืกืืื ื’ืชื ืฉ”ื)
To gain access to the full presentation, please, consider the educational subscription:
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03 The Book of Vayikra
Parashat Behar-Bechucotai: The Discovery in the Desert
ืฉืืื ืื, ื ืืืจื ืืฉืืช ืฉืืคื ื ืจืืฉ ืืืืฉ ืกืืื. ืืืื, ืื ืืื ืื ื ืืฉืจืื ืืืืืจ ืกืื ื. ืืืืจ ืกืื ื, ืงืฉืืจ ืืชืืจื. ืืืฉืื ืืืฉื ื “ืืฉื ืงืืื ืชืืจื ืืกืื ื”. ืืืชืืจื ื ืืฉืื ืืืืืจ, ืฉืื ืืจืืฆื ืืืื ืืงืืชื. ืืื, ืืื ืืฉืืืืขื ืื ื ืืฉืจืื ืื ืืืืืจ, ืืชืืื ืืฉื ืืืชืขืกืง ืขืืื ืื ืืืข ืืงืืืช ืืชืืจื. ืื ืื ืืกืืื, ืฉืคืจืฉืช ืืืืืจ ื ืงืจืืช ืืคื ื ืืชื ืชืืจื.
ื ืฉืืืช ืืฉืืื, ืืจื ืืืืืจ ืืื ืืคืงืจ, ืืืื ื ืฉืืื ืืืืฉ. ืืขืืืช ืืืช, ืืชืืจื ืืื ื ืืคืงืจ, ืืื ืืื ืฉืืืืช ืืื ืขื ืืฉืจืื. ืื ืื, ืืืืข ืื ื ืืชื ื ืืชืืจื ืืจืฉืืช ืืจืืื, ืืื ืืืงืื ืืคืงืจ ืืืืงื?ืืื ืืช ืืืืืืจ ืืฉืืขืืจ ืืื ืืจืืงืืืืย ืืืืืกืก ืขื ืฉืืืืชื ืฉื ืืจืื ืืคืจืฉืช โืืืจ-ืืืืงืืชืโ (ืชืฉื โื):
ืขื-ืคื ืฉืืืืชืื ืฉื ืืจืื (ืฉืืช ืืืจืืื ืืืืฉ ืกืืื ื’ืชื ืฉ”ื)
ืืขืจื: ืืขืจืืืช ืกืื ืื ืืื ืืจื ื ืขืืืืืช ืืืกืื ืืช ืืืืฉื ืืฉืืขืืจ ืื ืืฉืืื ืืืืฉืืจ ืฉืื. ืืืืื ืืืฉืืขืจ ืื ื ืคืชื, ืื ื ืฆืจื ืงืฉืจ ืื ืฉืื ืืขืืืจ ืื ืืคืชืื ืืช ืืฆืคืื.
ืจืืฆื ืืฆืคืืช ืืืืืืจื ืืืืื ืืืืจืืืช ืืืชื ืืืืชื ืื ืืืืจืืข ืฉืื?
ืืืจืฉื ืืื ืื ืืืกืืื ืืืืืื:
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03 The Book of Vayikra
Parashat โEmorโ: The Story Behind the Hebrew Letter Aleph (Based on the Rebbeโs Talk)
03 The Book of VayikraParashat โEmorโ: The Story Behind the Hebrew Letter Aleph (Based on the Rebbeโs Talk)
Lashon ha-Kodesh is rich with meaning. Even a slight variation in a wordโs spelling can have deep significance. Such is the case with the Hebrew words โGolahโ (ืืืื, exile) and โGeulahโ – ืืืืื, Redemption.
Their Hebrew spelling is almost identical, with just one exception: the word โGeulahโ (ืืืืื) is written with an additional letter aleph (ื) which is missing in the world โGolahโ. The aleph has a numeric value of one and refers to the One Who created the world: โAlufo shel olamโ – the Master of the world.
The language itself reveals us: the disparity between the world of โGolahโ and the world of โGeulah’ lies in our ability to perceive the Oneness of HaShem in our lives.
To better appreciate the difference between these two realities, in his sicha for Parashat โEmorโ the Rabbi invites us to take a closer look at the story of the Exodus, Yetziat Mitzrayim – a pivotal event in history and the blueprint for all future redemptionsโฆDiscover more in this multimedia class, based on the Rebbeโs talk on Shabbat Parshat “Emor” (5751):
ืขื-ืคื ืฉืืืืชืื ืฉื ืืจืื (ืฉ”ืค ืืืืจ, ื’ ืืืืจ ื’ืชื ืฉ”ื)To gain access to the full presentation, please, consider the educational subscription:
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02 The Book of Shemot - Exodus
Parashat โVayakhel-Pekudeiโ: How to Double the Powers of Your Soul (Based on the Rebbeโs Talk)
02 The Book of Shemot - ExodusParashat โVayakhel-Pekudeiโ: How to Double the Powers of Your Soul (Based on the Rebbeโs Talk)
โVayakhelโ and โPekudeiโ are two of the 13 special Torah portions dealing with the construction of the Mishkan, a unique portable construction serving a unique purpose – revealing G-dliness within the world. Tha chassidus explains that the Mishkan parallels a human soul: it is our task to make a suitable dwelling place for HaShem in the world around us. The โVayakhelโ and โPekudeiโ portions may give us a clue as to how to achieve this purpose.
This Torah portion of Vayakhel relates that Am Yisrael brought two kinds of donations to the Mishkan. The first was half a shekel given to make the foundations of the Mishkan. But besides that there were numerous voluntary donations brought by anybody, even small kids.
The half a shekel donation is singled out from other donations in many ways. First of all, it was given only by males over the age of 20. Other donations could be brought by anybody, even small kids. Secondly, it was a limited offering as opposed to other offerings which were unlimited. In fact, the people contributed to the construction of the mishkan so abundantly that Moshe Rabeinu had to halt the campaign. However, in the case of machatzit ha-shekel each person was to give exactly half a shekel (10 gerah) – not more and not less. Why?Questions from the Rebbe:
โ In Parashat Shekalim, we find that the Torah explicitly commands that โthe rich shall not give more… than a half-shekel.โ On the surface, this is difficult to understand: All the offerings in the Beit HaMikdash are required to be perfect and complete. Why in this instance were we required to give no more than a half-shekel? Also, since the Torah requires us to give only a half-shekel, why does it specifically mention that an entire shekel is twenty gerah? Seemingly, all that concerns us is the ten gerah of the half-shekelโฆ
Discover the answer in this weekโs featured multimedia class, based on the Rebbeโs talk on Shabbat Parshat Vayakhelย (5752)!
To gain access to the full presentation, please, consider the educational subscription:
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02 The Book of Shemot - Exodus
Parashat โBeshalachโ: The Power of Shabbat Shirah (Based on the Rebbeโs Insights and Explanations)
02 The Book of Shemot - ExodusParashat โBeshalachโ: The Power of Shabbat Shirah (Based on the Rebbeโs Insights and Explanations)
After the miracle of the splitting of the Reed Sea, the entire Jewish people broke out into song. Hence the Shabbat of the โBeshalachโ Torah reading is designated as Shabbat Shirah, “Shabbat of song.” But in fact, the bond between Shabbat and singing can be seen throughout the whole year. We welcome Shabbat with a song, and we continue to sing zemirot during the Shabbat meals.
What is this inner connection between Shabbat and singing? What are the 9 songs which defined the history of the Jewish people? What is the โtenth songโ which is called โthe new songโ and what historical milestone will it accompany? Discover the power of singing in this interactive class, based on the Rebbeโs discourses on Shabbat Shirah (5752)!From the Rebbeโs explanations:
โ The Alter Rebbe explains that the song shares an inherent connection to Shabbat, as reflected in the psalm (92:1) that begins: โA psalm, a song for the Shabbos day.โ The Mishnah in Masechet “Shabbat” (5:1) says: “Every “baal shir” may go out with a “shir” and may be pulled by the “shir” [on Shabbat]”. Generally, the word “shir” is a “chain”, but it also can be translated as a โsongโ, giving this Mishna an entirely new taste in the chassidic teaching. From this perspective this mishnah can be seen as speaking about the spiritual ascent – from one level to another. When we leave the previous level and are pulled up to the next one, every such transition is accompanied by a song…
The full explanation of the Alter Rebbe can be found in his books “Torah Orh” and “Ohr haTorah”:
- “ืชืืจื ืืืจ”, ืชืฉื (ืืืืกืคืืช) ืงืื, ื;
- “ืืืจ ืืชืืจื”, ืืจืืฉืืช (ืืจื ื) ืชืงืื, ื ืืืืื.
Tap on the โPlayโ button to see the demo of the class:
ืขื-ืคื ืฉืืืืชืื ืฉื ืืจืื (ืฉ”ืค ืืฉืื, ื’ืชืฉื ”ื)
Discover even more insights into the power of the song in bringing the change in this multimedia class based on the Rebbeโs discourse on Shabbat Parashat โBeshalachโ โ now available with the special educational subscription ๐
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02 The Book of Shemot - Exodus
Parashat โBoโ: What is The Best Kept Secret of the Pharaoh? (Based on the Rebbeโs Talk)
02 The Book of Shemot - ExodusParashat โBoโ: What is The Best Kept Secret of the Pharaoh? (Based on the Rebbeโs Talk)
The name of this weekโs Torah reading โBoโ means โcomeโ, โenterโ or โget insideโ. In the beginning of the Torah portion, Moshe Rabeinu is commanded to approach Pharaoh and once again demand him to let the Jewish people leave the land of Mitzrayim. According to the Book of Zohar, this time he is told to enter room after room, getting to the most guarded and unapproachable spot of the Pharaohโs palace (Zohar 2:34a).
From the Rebbeโs explanations:
โ The Zohar relates that Moshe Rabeinu was apprehensive about approaching Pharaoh.ย Although Pharaoh represented the essence of evil, Moshe could see beyond that and he discerned that his spiritual source is very elevated. Moshe was challenged by the charge to confront evil at its very core. Therefore, it was necessary for HaShem to say, โComeโ meaning โCome with Meโ rather than โGoโ – meaning โGo aloneโ.
HaShem promised that He would accompany Moshe and face Pharaoh with him: โI will take you into the innermost chamber of Pharaohโs soul, until you face his most guarded secret of the Pharaoh’s powerโฆโ.
So what did Moshe Rabeinu reveal?
Discover the deep and fascinating answer of the Rebbe in this weekโs featured multimedia class, based on the Rebbeโs talk on Shabbat Parshat Bo (5752) ๐
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02 The Book of Shemot - Exodus
Parashat โVaeraโ: The Power of Avot (Based on the Rebbeโs Talk)
This week’s reading, the Parshah of Vaera (“And I made Myself seen”), opens with a new communication from HaShem to Moshe, in which HaShem says: โTo the Patriarchs of the Jewish nation I revealed Myself through the veil the created reality, itsย constraints and limitations. But to you and your generation I shall reveal, for the very first time, on a level which is totally above the world. The very purpose of the Exodus is this limitless revelation at Mount Sinaiโฆโ.
The Rebbeโs question:
โ Since the Torah reading emphasizes that the revelation being granted to the Jews is greater than that to which the Patriarchs were privileged, why is it that the name of this Torah reading is โVaeiraโ which describes the revelation to the Patriarchs – the Avot? (From the Rebbeโs talk on Shabbat Parshat Vaera, 5752 / 1992).
Discover a deep and fascinating answer to this question in this weekโs featured multimedia class, based on the Rebbeโs talk on Shabbat Parshat “Vaera” (5752) – now available with the special educational subscription ๐
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02 The Book of Shemot - Exodus, Special Dates
Parashat โShemotโ: Bringing the Geulah – Every Day (Based on the Rebbeโs Talk)
02 The Book of Shemot - Exodus, Special DatesParashat โShemotโ: Bringing the Geulah – Every Day (Based on the Rebbeโs Talk)
Sefer Shemot opens with the names of the sons of Israel who settle in Mitzrayim. The Midrash (โShemot Rabbahโ) comments that their names are mentioned here in connection with the future redemption of the Jewish people. This is seemingly difficult, for the verse mentions the descent into Egypt, and the narrative which follows describes the hardships of the exile – the direct opposite of the Geulah! The story of the Geulah is only expected in the middle of the third Torah portion in the Book of Shemot, the parasha โBoโ. Why does it seem that the midrash just skips over these circumstances?
Hereโs the Rebbeโs stunning explanation:
โ The entire story of Bnei Israel descending into Egypt [from the very outset] is a story of Redemption for the Jewish people. The fact that in the meantime there is a descend is only superficial. On the inside, the Redemption is already unfolding. Coming into Egypt is not only a preparation for the future Geulah – itโs the Geulah itself.
Moreover, it includes the ascent to the final and complete Geulah with the coming of Mashiach – which we all expect today.
(From the Rebbeโs talk on Shabbat Parshat Shemot, 21 Tevet, 5752 / 1992).Discover the Rebbeโs complete explanation in this weekโs featured multimedia class for Parashat Shemot – now available with the special educational subscription ๐
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04 The Book of Bamidbar, Special Dates
The Festival of Geulah: Celebrating Miracles Clothed in the โNatureโ
04 The Book of Bamidbar, Special DatesThe Festival of Geulah: Celebrating Miracles Clothed in the โNatureโ
On the 3rd of Tammuz in the year 2488, Yehoshua bin Nun led the Jewish people in a critical battle to conquer the Land of Israel. Victory was close, but darkness was about to fall. Yehoshua prayed for a miracle and commanded the sun to โstand still at Givโonโ (Yehoshua 10:12). A profound miracle then unfolded: the sun stopped in its tracks. It paused twice – once at midday and once before sunset – granting the Israelites the extra time they needed to complete the battle.
Did you know that this unique phenomenon has a profound connection to another miracle from modern history? The liberation of the Rebbe Rayatz from his imprisonment in the USSR also began on the 3rd of Tammuz – more than 3,000 years after the miracle at Givโon.
In the Rebbe’s Explanations:
โ Because everything in the world is directed by Hashgacha Pratit (Divine Providence), and the spiritual energies of past events reawaken each year on their anniversary, there is certainly a deep connection between the two miracles of Gimmel Tammuz: the sun standing still at Givโon, and the beginning the Geulah of the Rebbe Rayatz…
The Rebbe explains that these two events share much more than a common date. Both represent a โmiracle disguised in natureโโa miracle that, while it may operate within the laws of the world, is nevertheless a wondrous occurrence revealing Divine intent in every detail of creation.
Questions to explore:
- Which is more powerful: a miracle that breaks nature (like the parting of the Yam Suf) or one disguised in nature?
- What is the true advantage of a miracle that blends seamlessly with the natural order?
- How can we discover this miraculous dimension in our own everyday lives?
Get the answers in this weekโs featured multimedia class, based on the Rebbeโs addresses on Rosh Chodesh Tammuz and Gimmel Tammuz (5751)! Tap ๐ for the preview:
The full class is now available with the special educational subscriptionย ๐SKU: n/a -
02 The Book of Shemot - Exodus
Parashat โKi Tisahโ: Multimedia Torah Class (Based on the Rebbeโs Talk)
02 The Book of Shemot - ExodusParashat โKi Tisahโ: Multimedia Torah Class (Based on the Rebbeโs Talk)
ืืืืื ื ืืชื ืืืืื ืฉืืืืชืื ืฉื ืืจืื ืืืืืื ืืื ืืจืืงืืืื ืขื ืืืกื ืืืืื. ืืฆืืคืื ืื ืืฉืืจื ืืืืฉืื!
ืืฆืืืช ืืืืืื ืฉืืคื ื ืืื ืฉื ืื ืืืคืืขื ืืืฉืืืช ืชืืืื ืชืืืืื ืืืช ืฉืืฉ, ืืืื ืคืชืืืืช ืืืืื. ืจืืฉื ืืช ืืืฆืืช, ืืคืขืืื ืืกื ืืืจืฉืืื ืืช ืืืฉืชืชืคืื ืืฉืืขืืจ, ืืืชืืืขืืืช ืื ืืืืจืืข.SKU: n/a
