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Preview: | Articles by Lubavitcher Rebbe; adapted by Yanki Tauber | Articles by Lubavitcher Rebbe; adapted by Yanki Tauber

Newest articles written by Lubavitcher Rebbe; adapted by Yanki Tauber

Published: Mon, 01 Jan 0001 12:00:00 EST

Last Build Date: Mon, 01 Jan, 0001 12:00:00 EST

Copyright: Copyright 2017, - Chabad-Lubavitch Media Center, all rights reserved.

Transform the World or Personal Perfection? - Nice, 1941

Fri, 14 May 2010 12:00:00 EST

Why content ourselves with the perfection of the individual self, when we have been empowered to transform the world?

The Fluidity of Life

Fri, 14 May 2010 12:00:00 EST

Who has not fallen prey to the oh-so-human tendency to compare his life to the lives of others? “If only I had So-and-So’s mind (or talent, or money), then I’d be able to make a difference and have some impact on the world!″

A Window on Life

Fri, 14 May 2010 12:00:00 EST

``One cannot banish a life for the sake of a life'' Talmud, Sanhedrin 72b. is a major principle of Torah law. A human life is of immeasurable, unqualifiable, infinite value. The life of an imbecile is worth no less than that of a genius, nor can the greatest villain be sacrificed for the sake of the most virtuous man on earth. As the talmudic sage Rava told a man who had been threatened to be killed unless he killed someone else, ``How do you know that your blood is redder than his? Perhaps his blood is redder than yours?'' Talmud, Pesachim 25b. Torah law goes even further: not only can no life be considered less valuable than another life---it cannot even be considered less valuable than other lives, in the plural. If an entire community is threatened with extinction unless they give up a single individual, they cannot sacrifice his life to save theirs. Jerusalem Talmud, T

A Matter of Place

Fri, 14 May 2010 12:00:00 EST

When the Torah instructs us to "follow the majority," Exodus 23:2. it seems to simply reiterate a most basic fact of life. Physically (as in a snowflake falling into a tub of boiling water), socially (as in the small ethnic minority assimilating within the general population), legally (as in a legislature voting on a law), and in virtually every other sphere, the greater quantity overwhelms, dilutes and even completely obliterates the lesser. Yet every so often we are confronted with a defiant exception to this rule. How does a single split atom radically transform an innumerable quantity of its sisters? How does a lone individual retain his integrity in a corrupt society? How do a people, constituting one-fifth of one percent of the human race, dispersed throughout the world, not only preserve their identity through 4,000 years of history, but also profoundly influence the lives of billions? Our sages tell us that the Torah is th

The Geometry of Time

Fri, 14 May 2010 12:00:00 EST

How can a unit of time be defined as a day of rest, the very antithesis of time?

Midday in Jerusalem - Chanukkah 1939

Fri, 14 May 2010 12:00:00 EST

"For a mitzvah is a candle, and Torah, light" (Proverbs 6:23). The essence of our mission in life is to shed light, to illuminate a universe darkened by ignorance and strife. Three mitzvot reflect their quintessential function by taking the form of actual, physical light: the lamps of the menorah, which the Torah instructs to kindle each afternoon in the Beit Hamikdash (Holy Temple); the lights of Shabbat, kindled in every Jewish home just prior to sunset on Shabbat eve; and the Chanukah lights, kindled at nightfall each evening of the eight-day festival of Chanukah. This time-sequence (afternoon, evening, night) corresponds to the historical time-sequence in which these lights entered our lives. First came the lights of the menorah, commanded by G‑d at Sinai and written into the Torah (Exodus 27:20-21). The Shabbat lights came later, a rabbinical institution designed to foster harmony in the hom

The Gazelle - Sukkot 1931

Fri, 14 May 2010 12:00:00 EST

Judah the son of Teima would say: "... run like a gazelle ... to do the will of your Father in Heaven." Ethics of the Fathers, 5:20 The gazelle is unique in that when he runs, he turns his head back to the place from which he is running Zohar II, 14a The Talmud Chagigah 14b. tells of "four who entered the orchard," that is, embarked on a quest for mystical knowledge of G‑d: Ben-Azai, Ben-Zoma, Elisha ben Avuyah and Rabbi Akivah. For the first three, the "trip" ended in disaster: Ben-Azai died, Ben-Zoma lost his sanity, Elisha ben Avuyah became an apostate. Only Rabbi Akivah, "entered in peace, and emerged in peace." Ibid., 15b (as quoted in Ein Yaakov). Chassidic teaching Torah Ohr, Vayishlach 25b. explains: Because Rabbi Akivah entered in peace, he emerged in peace. The others did not "enter in p

The Metallics of Love - Chanukkah 1935

Fri, 14 May 2010 12:00:00 EST

[Upon reclaiming the Beit Hamikdash from the Greeks], the Hashmonians first made the menorah out of iron poles plated with tin. When they grew wealthier, they made a menorah of silver. When they grew wealthier still, they made a menorah of gold. Talmud, Menachot 28b The people were poor, and all they could afford was an iron menorah. They scraped together some tin to give it a silver-like appearance and luster, but this was but a thin veneer, and obviously not the real thing. But they kept at it, iron-willed as their makeshift candelabra, illuminating their lives and their world with the oil lamps it held aloft. Soon they could afford real silver—solid silver, supple and lustrous through and through. Their light now yearned sweetly through the night, complemented by the soft white gleam of the vessel that bore it. Finally, they graduated to a menorah of blazing gold. Our sages have said, "There is no

Flying Branches

Fri, 14 May 2010 12:00:00 EST

The sukkah is a makeshift hut in which the Jew dwells during the seven-day festival of Sukkot. In commanding us to leave the stability and safety of our homes for this temporary and vulnerable structure, The sukkah, by definition, is a “temporary dwelling” (dirat arai); if it is built in a way that implies permanence (e.g., very high walls, a waterproof roof), it is disqualified (Talmud, Sukkah 2a). the Torah explains that this is to remind us of how G‑d sheltered us (with the miraculous “clouds of glory”) in our forty-year journey through the desert from Egypt to the Holy Land. Leviticus 26:42–43; Talmud, Sukkah 11b. Yet the sukkah also has a more ancient origin, dating back four hundred years before the Exodus, to Abraham, the first Jew. In the eighteenth chapter of Genesis, we read of Abraham’s legendary hospitality for the desert wayfarers passing by his home. Still ailing

The Heifer and the Calf - 1940, Vichy

Fri, 14 May 2010 12:00:00 EST

A maid's child once dirtied the royal palace. Said the king: "Let his mother come and clean up her child's filth." By the same token, G‑d says: "Let the [red] heifer atone for the deed of the [golden] calf." Midrash Tanchuma, Chukat 8 The Torah defines "life" as attachment to G‑d. Deuteronomy 4:4; ibid., 30:20; et al. Thus, the righteous are considered to be alive even after their physical demise, while "transgressors [of the divine will], even in their lifetimes, are considered to be dead." Talmud, Berachot 18a-b. Cf. Isaiah 59:2: "Your sins separate between you and your G‑d"; Tanya, Iggeret HaTeshuvah, ch. 5. A life disconnected from its source is a pseudo-life, a life devoid of its essence and raison d'être. This explains the connection between the "red heifer," which is the divinel