The Rebbe on the Holocaust
$75.00
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?
| Language | English |
|---|---|
| Paper Type | Research Paper |
| Pages | 61 |
Related Products
“Why do the wicked prosper?” (Jeremiah12:1) This question has troubled the faithful from the times of Job and Jeremiah until today. Ought our faith in an unknowable G-d be weakened when witnessing the prosperity of the wicked? A smorgasbord of classic approaches.
(Hebrew)
The human soul has always sensed the presence of a greater power. Yet the “G-d of Concealment” has somewhat evaded logical discovery.
Study some of the classic proofs for the existence of the Creator as presented by classic Jewish Philosophers (R. Saadya Gaon, Rambam, R’ Bachye ibn Paquda, Ralbag and others), the challenges presented by some more modern authors (including Hume, Kant, Neizche, Darwin and Dawkins) and some of the responses offered to their ideas.
Including a summary and some suggested readings.
“If you are righteous, what do you give Him?” (Job 35:7)
It is axiomatic that mortal actions are completely insignificant to an infinite creator. Yet the Torah provides examples of where human actions set off a chain reaction throughout the cosmos, affecting the supernal realms or reality. What are some of these examples, and how should they be understood?
(Hebrew)
Love is not bound by time. Even after a loved one passes on, they continue to live on in our hearts; we treasure the memories of the times we spent together and immortalize them through noble deeds.
But may we communicate with them after they’ve gone? The Torah (Devarim 18:11) instructs us to avoid all occult arts, such as sorcery, divination and necromancy. What are the details of these laws and what practical relevance do they have?
Related: Familial Bonds in the Hereafter and תפלה על קברי צדיקים
Table of Content
(21 PAGES)
Query from a Shliach in France
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?
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?
Bitachon. It’s a powerful word; the absolute faith that G-d will always provide. From financial deals to health concerns, travel arrangements to hopes for the future – we trust that G-d only acts for the best. But how can we have Bitachon when we’re faced with a violent and dangerous world? When personal tragedy strikes, how can we continue to have faith? Where is the line drawn between Bitachon and folly? When one laughs in the face of nature, is he trusting in G-d or scorning G-d’s providence?
![Bones and Broomsticks: Sorcery in the Torah Part II [New!]](https://catalog.myjli.com/wp-content/uploads/2025/05/SAMSBAB-350x448.png)
How did man come to possess the arts of the occult? What is the scope of their influence over reality? How were they transmitted and shared? Are they still in existence?
In what way are Kabbalistic practices to be distinguished from the occult? Our tradition tells of sages who used the secrets of Kabbalah to manipulate the powers of creation. Does this fall under the same rubric?
Related: Bones and Broomsticks: Sorcery in the Torah Part I
If an omniscient G-d already knows what our future holds,
how is it possible to have free will? Known as the clash of yediah and
bechirah, this paradox has gripped scholars for millennia. This paper explores
the ongoing debate.
How can we reconcile the fact that the length of a person’s life is predetermined by G-d and those behaviors that can shorten one’s life? Do we have any control over life expectancy? How much significance ought one give to medical intervention in terms of lengthening life?
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.
The belief that the world is created and sustained by G-d at every moment is commonplace. Recently some have challenged the assumption that this is the classical understanding of mainstream Jewry. Is he correct?