| Language | Hebrew |
|---|---|
| Paper Type | Research Paper |
| Pages | 21 |
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Our Sages teach that the passing of the righteous serves to pardon the misdeeds of the generation. Does actual penitence on the part of the people play any role in the forgiveness that is granted? Is this associated, in any way, with the date of the passing of the righteous individual?
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In recent decades, thousands of Jews have gravitated to the East in pursuit of spiritual enlightenment. More recently, several Eastern Practices have been secularized, popularized, and repackaged as physical and meditative exercises. Does this make them kosher? Which practices are problematic and should be avoided? And what was the Rebbe’s response to the popularization of Yoga and Transcendental Meditation back in the ’70s?
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Are there any scientific parallels to the Chassidic doctrine of Continuous Creation? Did either theory inspire the other? A deeper look at one of Chassidus’ defining beliefs.
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One of the most painful events to strike the Jewish people in recent memory is the tragedy of the Holocaust, which decimated European Jewry in a show of appalling cruelty. Having narrowly escaped its horrors himself, the Rebbe was uniquely placed to offer comfort and guidance to those who survived with both faith and sensitivity.
Part I – Making Sense of the Senseless: The horrific suffering of the Holocaust, having seared into our collective conscience, has confronted many Jews with a crisis of faith. The Rebbe offers a unique approach, allowing us to affirm our faith in a kind and just G-d, while maintaining our empathy for the plight of the Holocaust victims.
This paper addresses a range of issues. How does one maintain faith in G-d’s justice in light of such unfathomable horrors? Is this paradox surmountable for all, including those who do not fully subscribe to all dimensions of Torah scholarship? Is it appropriate to rationalize the plight of the Holocaust victims? Does our moral outrage preclude us from taking to heart the lessons these events offer?
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Men have forever clung to non-rational practices to ensure their safety and success. But the Torah requires faith in G-d and avoidance of divination and the like. Where is the line between prohibited and permissible divinations or superstitions? Does a Torah-true lifestyle include its own Omens, good signs and practices which are permitted and even encouraged? What is the background of many of our more well-known Segulos?
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Life is an endless gauntlet of tests and challenges. Judaism teaches us that G-d never gives us a challenge we can’t surmount, but the question remains: why? Why does G-d continuously test us? What purpose does it serve? Can we not succeed without them? And how can we learn to thrive in the face of challenge?
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Hashgachah Pratis literally means, “Personal divine providence.” This refers to the ever-present eye of G-d that watches and directs our every step. Where did this concept originate from? Who coined the term? Once the world has been created by G-d, why is it necessary for Him to continue to “manage” my life? How is free choice to be reconciled with Divine Providence?
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Accustomed as we are to the world’s natural order, our notion of sorcery and other occult arts is accompanied by some level of fascination and intrigue.
How does the Torah explain the mechanisms used to achieve divination and witchcraft? More importantly, how do we reconcile the existence of evil forces that are capable of inflicting harm on humanity that was not ordained by Heaven?
Finally, how does one attain immunity against ominous spiritual realities?
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The Rambam is known as the “Great Eagle” of Torah scholarship because of his incisive logic, brilliant analysis, masterful organization and a host of other attributes. But as inseparable components of Torah, synthesizing the halachic teachings of the Mishneh Torah and the philosophical positions of the Moreh Nevuchim, can be perplexing.
We present a review of the unique approach of the Lubavitcher Rebbe to the discrepancies between some of Rambam’s philosophical writings and traditional Halachic thinking. The Rebbe presents a coherent profile of a Rambam you may have not yet met.
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If an omniscient G-d already knows what our future holds,
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כי בצלם אלקים עשה את האדם. האומנם? והרי אינו שייך ציור גופני אצל הקב״ה ח״ו? להלן חקר ועיון תמציתי משלל הפירושים שנאמרו בזה על ידי מפרשי המקרא, הוגי מחשבת ישראל, ומאורי הקבלה והחסידות.
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A thorough demystification of Gan Eden, lending clarity to an
oft-misunderstood feature of Jewish belief. This paper reaches into centuries
of literature to define what the purpose of Gan Eden is, what transpires there,
and what a person must do to gain entry to this exclusive realm.
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