ב"ה
The Rebbe on
Family
The home should be perceived as a microcosm of the universe:
The harmony that permeates the home and the family extends beyond, fostering harmony between families, communities and ultimately, the nations of the world. In the absence of harmony between one's own family, we can hardly expect to find harmony between strangers.
The harmony that permeates the home and the family extends beyond, fostering harmony between families, communities and ultimately, the nations of the world. In the absence of harmony between one's own family, we can hardly expect to find harmony between strangers.
The Rebbe on
Childhood
"A person is obligated to say: The entire world was created for my sake."
(Talmud, Sanhedrin 37a).
To a child, this is an obvious fact. He or she is, and is the center and focus of all. Father and mother and the rest of the universe exist merely to cater to his needs.
The undesirable aspects of such an attitude are self-evident, and weeding out the negative in man's base instincts is what education is all about.
But the egocentric instinct that the child exemplifies has a positive side as well. A child has no problem dealing with an insignificance of self in the face of humanity's billions and the vastness of the universe. A child is utterly convinced that his or her existence has meaning and his or her deeds have consequences.
This is the child in ourselves that we must learn to cultivate: the conviction that our every thought and deed is of real, even global, significance.
We know that a sneeze in New Jersey can cause a thunderstorm in China. Can we say the same of the social universe? Can a single act, word or thought on our part resound in billions of lives?
Ask your child. Or the child in you.
(Talmud, Sanhedrin 37a).
To a child, this is an obvious fact. He or she is, and is the center and focus of all. Father and mother and the rest of the universe exist merely to cater to his needs.
The undesirable aspects of such an attitude are self-evident, and weeding out the negative in man's base instincts is what education is all about.
But the egocentric instinct that the child exemplifies has a positive side as well. A child has no problem dealing with an insignificance of self in the face of humanity's billions and the vastness of the universe. A child is utterly convinced that his or her existence has meaning and his or her deeds have consequences.
This is the child in ourselves that we must learn to cultivate: the conviction that our every thought and deed is of real, even global, significance.
We know that a sneeze in New Jersey can cause a thunderstorm in China. Can we say the same of the social universe? Can a single act, word or thought on our part resound in billions of lives?
Ask your child. Or the child in you.
The Rebbe on
Charity
The Hebrew word tzedakah, commonly translated as "charity," literally means "justice" or "righteousness."
"Charity" connotes a generosity of spirit—giving of the rich to the poor.
"Tzedakah," on the other hand, implies that one is fulfilling his or her obligation in doing what is just and right. One is giving not of one's own, but of that which has been entrusted by G‑d to him or her, for the purpose of giving to others.
"Charity" connotes a generosity of spirit—giving of the rich to the poor.
"Tzedakah," on the other hand, implies that one is fulfilling his or her obligation in doing what is just and right. One is giving not of one's own, but of that which has been entrusted by G‑d to him or her, for the purpose of giving to others.
The Rebbe on
Action
People imagine that since G‑d is not physical, He must therefore be in heaven. But the heavens—and all things spiritual—are just as much creations as the earth. Less dissonant, more harmonious, more lucid—but finite realms nonetheless.
G‑d is not found due to the capacity of a place, but by His desire to be there. And what He desires most is to be found in the work of our hands, fixing up His world.
In the heavens is G‑d's light. In the work of our hands dwells G‑d Himself, the source of all light.
G‑d is not found due to the capacity of a place, but by His desire to be there. And what He desires most is to be found in the work of our hands, fixing up His world.
In the heavens is G‑d's light. In the work of our hands dwells G‑d Himself, the source of all light.
The Rebbe on
Body & Soul
The human being is a composite of body and soul. Consequently, all our affairs and activities likewise contain elements of both body and soul—the material and the spiritual.
One's mundane and routine activities are generally motivated by material and physical gain. Yet the "soul" within all these mundane affairs calls out for recognition—for the infusion of these ordinary affairs with an awareness of greater objectives and a higher purpose. The giving of charity, and the support of Torah education for Jewish children—these are the spiritual incentives that ought to motivate one in his daily activities.
Each one of us is a microcosm of all Creation. The achievement of harmony between one's soul and one's material life, is the achievement of harmony between the heaven and earth.
One's mundane and routine activities are generally motivated by material and physical gain. Yet the "soul" within all these mundane affairs calls out for recognition—for the infusion of these ordinary affairs with an awareness of greater objectives and a higher purpose. The giving of charity, and the support of Torah education for Jewish children—these are the spiritual incentives that ought to motivate one in his daily activities.
Each one of us is a microcosm of all Creation. The achievement of harmony between one's soul and one's material life, is the achievement of harmony between the heaven and earth.
The Rebbe on
Chutzpah
One of the signs cited by the Talmud as an indication of the imminent coming of Moshiach, is a generation notorious for its brazenness and audacity: "Chutzpah will increase... youths will shame their elders.. a son will disgrace his father, a daughter will rebel against her mother..."
Since these signs have all been fulfilled, and more then fulfilled, and still the Redemption has not yet come, I suggest that we make positive use of the chutzpah with which our generation has been blessed.
Let us boldly demand of G‑d, in no uncertain terms, that since all deadlines for the Redemption have come and gone, He is to immediately send the redeemer.
G‑d will certainly be pleased by our "audacity" and bring the long-awaited era of universal peace and divine perfection to the world.
Since these signs have all been fulfilled, and more then fulfilled, and still the Redemption has not yet come, I suggest that we make positive use of the chutzpah with which our generation has been blessed.
Let us boldly demand of G‑d, in no uncertain terms, that since all deadlines for the Redemption have come and gone, He is to immediately send the redeemer.
G‑d will certainly be pleased by our "audacity" and bring the long-awaited era of universal peace and divine perfection to the world.
The Rebbe on
Community & Individuality
A Torah scroll contains 304,805 letters, each handwritten in black ink on parchment by a highly trained scribe. If a single letter is missing or deformed, the entire scroll is unfit for use.
Another important law regarding the Torah scroll is that each of its letters must be ringed by a blank strip of parchment. Should a letter touch its fellow even by a hair, thereby violating the "white space" between them, again, the entire scroll is disqualified from use until the error is corrected.
Every Jew is a letter in G‑d's scroll. Our sages tell us that if a single Jewish soul had been absent from Sinai, the Torah could not have been given to us. The people of Israel comprise a single, interdependent entity; the lack or deformity of a single Jewish soul, G‑d forbid, would spell a lack or deformity in us all.
But equally important is the inviolable "white space" which distinguishes each and every one of us as a unique individual. Often, a strong sense of community and communal mission obscures the differences between its members, blurring them to a faceless mass.
Says the Torah: True, my hundreds of thousands of letters spell a single integral message. But this message is comprised of hundreds of thousands of voices, each articulating it in its own particular manner and medium. To detract from the individuality and uniqueness of one is to detract from the integrity of the collective whole.
Another important law regarding the Torah scroll is that each of its letters must be ringed by a blank strip of parchment. Should a letter touch its fellow even by a hair, thereby violating the "white space" between them, again, the entire scroll is disqualified from use until the error is corrected.
Every Jew is a letter in G‑d's scroll. Our sages tell us that if a single Jewish soul had been absent from Sinai, the Torah could not have been given to us. The people of Israel comprise a single, interdependent entity; the lack or deformity of a single Jewish soul, G‑d forbid, would spell a lack or deformity in us all.
But equally important is the inviolable "white space" which distinguishes each and every one of us as a unique individual. Often, a strong sense of community and communal mission obscures the differences between its members, blurring them to a faceless mass.
Says the Torah: True, my hundreds of thousands of letters spell a single integral message. But this message is comprised of hundreds of thousands of voices, each articulating it in its own particular manner and medium. To detract from the individuality and uniqueness of one is to detract from the integrity of the collective whole.
The Rebbe on
Criticism
If you see what needs to be repaired and know how to repair it, then you have found a piece of the world that G‑d has left for you to perfect. But if you only see what is wrong and what is ugly, then it is you yourself that needs repair.
The Rebbe on
Extraterrestrial Life
The Rebbe on
Death
According to the Talmud, "Sleep is one-sixtieth of death."
If sleep is a form of death, then it is also true that death is a form of sleep.
Sleep is not a termination or even an interruption of life. Rather, it is a time of foment, the means by which body and soul recoup their energies for a fresh and refreshed onslaught upon the coming day. So is death. Death is a "descent for the sake of ascent," a retraction of the arrow of life so that it can be impelled by the bow of vacuity with redoubled force.
If sleep is a form of death, then it is also true that death is a form of sleep.
Sleep is not a termination or even an interruption of life. Rather, it is a time of foment, the means by which body and soul recoup their energies for a fresh and refreshed onslaught upon the coming day. So is death. Death is a "descent for the sake of ascent," a retraction of the arrow of life so that it can be impelled by the bow of vacuity with redoubled force.
The Rebbe on
Education
In a mature tree, a gash here or a torn branch there is of little or no consequence. But the smallest scratch in the seed, the slightest nick in the sapling, results in an irrevocable deformity — in a flaw which the decades to come will deepen rather than erase.
Hence the great care and vigilance required in the education of the young. The values imparted to the child must be impeccable, free of even the slightest and most "forgivable" blemish.
Hence the great care and vigilance required in the education of the young. The values imparted to the child must be impeccable, free of even the slightest and most "forgivable" blemish.
The Rebbe on
The Elderly
Ours is a society in which one's value is too often measured in terms of physical strength. This has engendered feelings of uselessness among many elderly, which in turn, contributes to depression.
The Torah perspective, which prefers wisdom to physical strength as a measure of value, holds the elderly in high esteem.
For it is with age and the experience of life that one gains wisdom. Whereas the physical strength of an aging person may be diminished, the faculties of the mind are enhanced.
It is for this reason that the elderly must occupy and utilize their mental faculties, and aspire to greater spiritual growth. I advocate the establishment of learning institutions for the elderly for this express purpose.
The Torah perspective, which prefers wisdom to physical strength as a measure of value, holds the elderly in high esteem.
For it is with age and the experience of life that one gains wisdom. Whereas the physical strength of an aging person may be diminished, the faculties of the mind are enhanced.
It is for this reason that the elderly must occupy and utilize their mental faculties, and aspire to greater spiritual growth. I advocate the establishment of learning institutions for the elderly for this express purpose.
The Rebbe on
Faith
Faith in G‑d is deeply engraved in the human heart and soul; all that is necessary is to bring it forth to the surface so that it permeates daily life in all its aspects.
This means that one ought always to feel reassured and convinced that G‑d will help overcome all difficulties in life, both material and spiritual, since "G‑d is my light and my salvation" (Psalms 27:1). One must feel especially certain that they are able to carry out their intended purpose in life, and to do so with joy, with the assurance of G‑d's light, help and fortitude to carry out this mission.
This means that one ought always to feel reassured and convinced that G‑d will help overcome all difficulties in life, both material and spiritual, since "G‑d is my light and my salvation" (Psalms 27:1). One must feel especially certain that they are able to carry out their intended purpose in life, and to do so with joy, with the assurance of G‑d's light, help and fortitude to carry out this mission.
The Rebbe on
Free Choice
The primary distinguishing feature which sets the human being apart from all other creatures is the free choice of action, which the Creator bestowed upon us.
We can use this Divine gift either for self-destruction and the destruction of everything around us; or we can choose the right way of life, which would elevate ourselves and our environment to the highest possible perfection.
We can use this Divine gift either for self-destruction and the destruction of everything around us; or we can choose the right way of life, which would elevate ourselves and our environment to the highest possible perfection.
The Rebbe on
Good & Evil
Darkness, no matter how ominous and intimidating, is not a thing or force: it is merely the absence of light.
So light need not combat and overpower darkness in order to displace it. Where light is, darkness is not. A thimbleful of light will therefore banish a roomful of darkness.
The same is true of good and evil: Evil is not a thing or force, but merely the absence or concealment of good. One need not "defeat" the evil in the world; one need only bring to light its inherent goodness.
So light need not combat and overpower darkness in order to displace it. Where light is, darkness is not. A thimbleful of light will therefore banish a roomful of darkness.
The same is true of good and evil: Evil is not a thing or force, but merely the absence or concealment of good. One need not "defeat" the evil in the world; one need only bring to light its inherent goodness.
The Rebbe on
Human Potential
"And you shall be a choice land to Me," declares the prophet (Malachi 3:12).
Man is a plot of land: earthy, rough, but replete with potential treasure. Beneath the surface are wellsprings of life-giving waters, reserves of energy, and stores of precious metals and gems. Its soil is alive with the promise of lush crops, ready to sprout forth upon a proper investment of devoted toil.
To access these treasures, one must first have the insight and foresight to look beyond the surface grit. One must carefully probe the terrain and faithfully drill, mine, pump, plow, sow and irrigate in order to reap the rewarding return.
Every human being—surface topology notwithstanding—is rich, fertile soil. Incumbent upon him and his fellows is both an opportunity and responsibility: to unearth and develop his diverse and fruitful resources to the utmost.
Man is a plot of land: earthy, rough, but replete with potential treasure. Beneath the surface are wellsprings of life-giving waters, reserves of energy, and stores of precious metals and gems. Its soil is alive with the promise of lush crops, ready to sprout forth upon a proper investment of devoted toil.
To access these treasures, one must first have the insight and foresight to look beyond the surface grit. One must carefully probe the terrain and faithfully drill, mine, pump, plow, sow and irrigate in order to reap the rewarding return.
Every human being—surface topology notwithstanding—is rich, fertile soil. Incumbent upon him and his fellows is both an opportunity and responsibility: to unearth and develop his diverse and fruitful resources to the utmost.
The Rebbe on
The Holocaust
What greater conceit, and what greater heartlessness, can there be than to give a "reason" for the death and torture of millions of innocent men, women and children? Can we presume to assume that an explanation, small enough to fit inside the finite bounds of human reason, can explain a horror of such magnitude? We can only concede that there are things that lie beyond the finite ken of the human mind.
It is not our task to justify G‑d on this. Only G‑d Himself can answer for what He allowed to happen. And the only answer we will accept is the immediate and complete Redemption that will forever banish evil from the face of the earth and bring to light the intrinsic goodness and perfection of G‑d's creation.
There are those who argued that the Holocaust disproves the existence of G‑d or His providence over our lives. But if there is anything that the Holocaust has decisively disproven, it is any possible faith in a human-based morality. In pre-war Europe, it was the German people who epitomized culture, scientific advance and philosophic morality. And these very same people perpetrated the most vile atrocities known to human history! If nothing else, the Holocaust has taught us that a moral and civilized existence is possible only through the belief in and the acceptance of the Divine authority.
Indeed, our outrage, our incessant challenge to G‑d over what has occurred — this itself is a most powerful attestation to our belief in Him and our faith in His goodness. Because if we did not, underneath it all, possess this faith, what is it that we are outraged at? The blind workings of fate? The random arrangement of quarks that make up the universe? It is only because we believe in G‑d, because we are convinced that there is right and there is wrong and that right must, and ultimately will, triumph, that we cry out, as Moses did: "Why, my G‑d, have you done evil to Your people?!"
But the most important thing about the Holocaust is not how we do or do not understand it, nor, even, how we memorialize its victims, but what we do about it. If we allow the pain and despair to dishearten us from raising a new generation of Jews with a strong commitment to their Jewishness, then Hilter's "final solution" will be realized, G‑d forbid.
But if we rebuild, if we raise a generation proud of and committed to their Jewishness, we will have triumphed. The Jewish people has been so heavily decimated that each of us must be made to count, and to count doubly.
It is not our task to justify G‑d on this. Only G‑d Himself can answer for what He allowed to happen. And the only answer we will accept is the immediate and complete Redemption that will forever banish evil from the face of the earth and bring to light the intrinsic goodness and perfection of G‑d's creation.
There are those who argued that the Holocaust disproves the existence of G‑d or His providence over our lives. But if there is anything that the Holocaust has decisively disproven, it is any possible faith in a human-based morality. In pre-war Europe, it was the German people who epitomized culture, scientific advance and philosophic morality. And these very same people perpetrated the most vile atrocities known to human history! If nothing else, the Holocaust has taught us that a moral and civilized existence is possible only through the belief in and the acceptance of the Divine authority.
Indeed, our outrage, our incessant challenge to G‑d over what has occurred — this itself is a most powerful attestation to our belief in Him and our faith in His goodness. Because if we did not, underneath it all, possess this faith, what is it that we are outraged at? The blind workings of fate? The random arrangement of quarks that make up the universe? It is only because we believe in G‑d, because we are convinced that there is right and there is wrong and that right must, and ultimately will, triumph, that we cry out, as Moses did: "Why, my G‑d, have you done evil to Your people?!"
But the most important thing about the Holocaust is not how we do or do not understand it, nor, even, how we memorialize its victims, but what we do about it. If we allow the pain and despair to dishearten us from raising a new generation of Jews with a strong commitment to their Jewishness, then Hilter's "final solution" will be realized, G‑d forbid.
But if we rebuild, if we raise a generation proud of and committed to their Jewishness, we will have triumphed. The Jewish people has been so heavily decimated that each of us must be made to count, and to count doubly.
The Rebbe on
Jewish Identity
The secret of our existence is in our being "a people that dwell alone" (Numbers 23:9), a people that believes in the one G‑d, and leads a life according to the one Torah, which is eternal and unchangeable.
Our independence of thought and conduct are not our weakness but our strength. Only in this way can we fulfill our function as imposed on us by the Creator, namely, to be a "kingdom of priests and a holy nation" (Exodus 19:6), and a merit to all humankind.
Our independence of thought and conduct are not our weakness but our strength. Only in this way can we fulfill our function as imposed on us by the Creator, namely, to be a "kingdom of priests and a holy nation" (Exodus 19:6), and a merit to all humankind.
The Rebbe on
Jewish Unity
One of the comprehensive mitzvot of the Torah is the mitzvah of ahavat Yisrael, the love for a fellow Jew, which the sages of the Talmud declared to be "a great principle of Torah," and the "basis of the entire Torah."
Essentially, the mitzvah points to the unity of all Jews, as if they constitute a single entity. As such, any action by a Jew, whether negative or positive, is consequential to the entire Jewish people. Certainly, the fulfillment of mitzvot by any individual Jew affords the Jewish people tremendous strength.
Every Jew, wherever he or she may find themselves, even a solitary Jew in the most remote corner of the earth, must remember that they are part of the whole Jewish people and representatives of the entire Jewish people—the one people ever since the Torah was given at Mt. Sinai, until the end of time.
The division of Judaism into "Orthodox," "Conservative," "Reform," etc., is artificial. For all Jews have one and the same Torah, given by the one and same G‑d, though there are more observant Jews and less observant Jews. To tag on a label does not change the reality of Jewish essence.
The three loves—love of G‑d, love of Torah and love of one's fellow—are one. One cannot differentiate between them, for they are of a single essence. And since they are of a single essence, each one embodies all three.
So if you see a person who has a love of G‑d but lacks a love of Torah and a love of his fellow, you must tell him that his love of G‑d is incomplete. And if you see a person who has only a love for his fellow, you must strive to bring him to a love of Torah and a love of G‑d—that his love toward his fellows should not only be expressed in providing bread for the hungry and water for the thirsty, but also to bring them close to Torah and to G‑d.
Essentially, the mitzvah points to the unity of all Jews, as if they constitute a single entity. As such, any action by a Jew, whether negative or positive, is consequential to the entire Jewish people. Certainly, the fulfillment of mitzvot by any individual Jew affords the Jewish people tremendous strength.
Every Jew, wherever he or she may find themselves, even a solitary Jew in the most remote corner of the earth, must remember that they are part of the whole Jewish people and representatives of the entire Jewish people—the one people ever since the Torah was given at Mt. Sinai, until the end of time.
The division of Judaism into "Orthodox," "Conservative," "Reform," etc., is artificial. For all Jews have one and the same Torah, given by the one and same G‑d, though there are more observant Jews and less observant Jews. To tag on a label does not change the reality of Jewish essence.
The three loves—love of G‑d, love of Torah and love of one's fellow—are one. One cannot differentiate between them, for they are of a single essence. And since they are of a single essence, each one embodies all three.
So if you see a person who has a love of G‑d but lacks a love of Torah and a love of his fellow, you must tell him that his love of G‑d is incomplete. And if you see a person who has only a love for his fellow, you must strive to bring him to a love of Torah and a love of G‑d—that his love toward his fellows should not only be expressed in providing bread for the hungry and water for the thirsty, but also to bring them close to Torah and to G‑d.
The Rebbe on
Elections
...In His infinite wisdom, G‑d created the human race so that “no two persons are alike, nor are their opinions identical.” However, in a democracy this problem is resolved on the basis of the principle of majority rule (which is the law of the Torah). According to this principle, the members of a society, or the citizens of a country, delegate power to, and confer authority on, freely elected representatives to conduct the affairs of the entire group for the good of each and all. More than that. The democratic system provides the process by which a multitude of diverse individuals becomes one entity, indeed one organism — be it in the form of a congregation, a community, a municipality, a state, or a United States.
In a free democracy, and seeing that no two persons think alike, no unanimity should be expected. There are bound to be more than one candidate for the elective office. But once the voice of the majority has spoken, the minority and every individual that voted for another candidate must readily and willingly submit to the will of the majority and accept the elected official as one’s personal candidate, as though one had voted for him...
From an address of the Rebbe on 10 Shevat, 5740 (1980)
In a free democracy, and seeing that no two persons think alike, no unanimity should be expected. There are bound to be more than one candidate for the elective office. But once the voice of the majority has spoken, the minority and every individual that voted for another candidate must readily and willingly submit to the will of the majority and accept the elected official as one’s personal candidate, as though one had voted for him...
From an address of the Rebbe on 10 Shevat, 5740 (1980)
The Rebbe on
Israel
G‑d has enabled the Jewish people to live as sovereigns in the Holy Land, the place of our forefathers—the land promised to the Jews by G‑d.
This reality places a special burden and privilege upon Israel's citizens and its government: to preserve the Jewish integrity of the country. Its educational system must be founded and inspired by Jewish values and Jewish tradition so that its citizens grow to be proud keepers of their Jewish heritage.
In its relations with other nations, those responsible for representing its government in foreign affairs must proudly assert its Jewish pride and traditions. This is certain to enhance the esteem with which Israel will be regarded.
Jewish law sets forth the criteria necessary for Israel's peace and safety: These can only be achieved from a position of military strength and secure borders. Any sign of willingness to even speak about relinquishing land to our enemies is sure to encourage terrorism in Israel and abroad.
This reality places a special burden and privilege upon Israel's citizens and its government: to preserve the Jewish integrity of the country. Its educational system must be founded and inspired by Jewish values and Jewish tradition so that its citizens grow to be proud keepers of their Jewish heritage.
In its relations with other nations, those responsible for representing its government in foreign affairs must proudly assert its Jewish pride and traditions. This is certain to enhance the esteem with which Israel will be regarded.
Jewish law sets forth the criteria necessary for Israel's peace and safety: These can only be achieved from a position of military strength and secure borders. Any sign of willingness to even speak about relinquishing land to our enemies is sure to encourage terrorism in Israel and abroad.
The Rebbe on
Leadership
Before he became a leader of Israel, Moses was a shepherd.
The Midrash tells how one day, while Moses was shepherding Jethro's flocks in the Sinai Wilderness, a kid ran away from the flock. Moses chased after it, until it came to a spring and began to drink. When Moses reached the kid he cried: "Oh, I did not know that you were thirsty!" He cradled the runaway kid in his arms and carried it to the flock. Said the Almighty: "You are merciful in tending sheep-you will tend My flock, the people of Israel."
In addition to demonstrating Moses' compassion, the incident contains another important lesson: Moses realized that the kid did not run away from the flock out of malice or wickedness—it was merely thirsty.
When a Jew alienates himself from his people, G‑d forbid, it is only because he is thirsty. His soul thirsts for meaning in life, but the waters of Torah have eluded him. So he wanders about in foreign domains, seeking to quench his thirst.
When Moses understood this, he was able to become a leader of Israel. Only a shepherd who hastens not to judge the runaway kid, who is sensitive to the causes of its desertion, can mercifully lift it into his arms and bring it back home.
The Midrash tells how one day, while Moses was shepherding Jethro's flocks in the Sinai Wilderness, a kid ran away from the flock. Moses chased after it, until it came to a spring and began to drink. When Moses reached the kid he cried: "Oh, I did not know that you were thirsty!" He cradled the runaway kid in his arms and carried it to the flock. Said the Almighty: "You are merciful in tending sheep-you will tend My flock, the people of Israel."
In addition to demonstrating Moses' compassion, the incident contains another important lesson: Moses realized that the kid did not run away from the flock out of malice or wickedness—it was merely thirsty.
When a Jew alienates himself from his people, G‑d forbid, it is only because he is thirsty. His soul thirsts for meaning in life, but the waters of Torah have eluded him. So he wanders about in foreign domains, seeking to quench his thirst.
When Moses understood this, he was able to become a leader of Israel. Only a shepherd who hastens not to judge the runaway kid, who is sensitive to the causes of its desertion, can mercifully lift it into his arms and bring it back home.
The Rebbe on
Marriage
"And G‑d created man in His image, in the divine image He created him, male and female He created them." Thus the Torah describes the creation of man (Genesis 1:26).
Implicit in this description is the fact that, at creation, male and female were one entity ("male and female He created them"), in the words of our sages, "a single individual with two faces." But immediately afterward, G‑d declared, "It is not good for man to be alone." For as a single individual, man was without match, without challenge, without potential for growth and creation.
So G‑d divided "man" into two entities, male and female. And then joined them in marriage.
Why, then, we must ask, did G‑d not create them as two in the first place?
Because as two — originally and intrinsically two — each would be trapped in the exclusivity of his or her identity. Their encounter would be a contest of egos, at best, a "relationship". Neither would have it in them to transcend the individuality into which they were born. Two would remain two, however integrated.
So G‑d created them one, and then split them into two.
Thus man searches for woman and woman yearns for man. Thus each has it within their power to look into their splintered self and uncover their primordial oneness. Thus man and woman can cleave to each other and become one — in a oneness that is not a lonely singularity but a dynamic and creative union.
Implicit in this description is the fact that, at creation, male and female were one entity ("male and female He created them"), in the words of our sages, "a single individual with two faces." But immediately afterward, G‑d declared, "It is not good for man to be alone." For as a single individual, man was without match, without challenge, without potential for growth and creation.
So G‑d divided "man" into two entities, male and female. And then joined them in marriage.
Why, then, we must ask, did G‑d not create them as two in the first place?
Because as two — originally and intrinsically two — each would be trapped in the exclusivity of his or her identity. Their encounter would be a contest of egos, at best, a "relationship". Neither would have it in them to transcend the individuality into which they were born. Two would remain two, however integrated.
So G‑d created them one, and then split them into two.
Thus man searches for woman and woman yearns for man. Thus each has it within their power to look into their splintered self and uncover their primordial oneness. Thus man and woman can cleave to each other and become one — in a oneness that is not a lonely singularity but a dynamic and creative union.
The Rebbe on
Moshiach
Within each thing we behold, Moshiach dwells, like the embryo waiting to break out of its egg. In the rhythm of a dandelion shivering in the breeze, in the eyes of the children we raise, in the goals we make in life, in the machines we use and the art we create, in the air we breathe and the blood rushing through our veins.
When the world was made, the sages say, Moshiach was the wind hovering over all that would be.
Today, those who know to listen can hear his voice beckoning, "Do not let go of me after all these ages! For the fruit of your labor and the labor of your holy mothers and fathers is about to ripen."
The listening alone is enough to crack the shell of the egg.
When the world was made, the sages say, Moshiach was the wind hovering over all that would be.
Today, those who know to listen can hear his voice beckoning, "Do not let go of me after all these ages! For the fruit of your labor and the labor of your holy mothers and fathers is about to ripen."
The listening alone is enough to crack the shell of the egg.
The Rebbe on
Autism
The Rebbe on
Outreach & Influence
Our sages have said: "Words that come from the heart, enter the heart."
It therefore follows that if you seek to have a positive influence on your fellow and are unsuccessful, the fault lies not with that person, but with yourself. Had you truly been sincere, your words would certainly had an effect.
It therefore follows that if you seek to have a positive influence on your fellow and are unsuccessful, the fault lies not with that person, but with yourself. Had you truly been sincere, your words would certainly had an effect.
The Rebbe on
The Physically Challenged
If an individual is handicapped, he or she is challenged by Divine Providence to uncover hidden abilities and energies to overcome his or her handicap, and to attain higher levels of achievement than others who are not similarly handicapped.
I strongly recommend a change in the term "handicapped" — and prefer the term "special" or "excellent". For it is their specialty and excellence that enables them to transcend whatever physical limitations they may have.
I strongly recommend a change in the term "handicapped" — and prefer the term "special" or "excellent". For it is their specialty and excellence that enables them to transcend whatever physical limitations they may have.
The Rebbe on
Power of the Individual
Let no one think: Who am I and what am I to have such tremendous powers of building and destruction.
For we have seen, to our sorrow, the potential for destruction in the release of atomic energy. If such power is concealed in a small quantity of matter—for destructiveness, in denial of the design and purpose of Creation—how much greater is the creative power entrusted to every individual to work in harmony with the Divine purpose. For in this case one is also given special abilities and opportunities by Divine Providence to attain the goal for which we have been created: the realization of a world of goodness and holiness.
People often perceive themselves in terms of their constraints as mortal beings. Yet there are times that call for transcendent actions. One must at times do more than they can possibly do. For each mortal is endowed with a G‑dly soul and the power to transcend mortal constraints.
For we have seen, to our sorrow, the potential for destruction in the release of atomic energy. If such power is concealed in a small quantity of matter—for destructiveness, in denial of the design and purpose of Creation—how much greater is the creative power entrusted to every individual to work in harmony with the Divine purpose. For in this case one is also given special abilities and opportunities by Divine Providence to attain the goal for which we have been created: the realization of a world of goodness and holiness.
People often perceive themselves in terms of their constraints as mortal beings. Yet there are times that call for transcendent actions. One must at times do more than they can possibly do. For each mortal is endowed with a G‑dly soul and the power to transcend mortal constraints.
The Rebbe on
Prison
The Torah enumerates and defines many forms of punishment for sinners and convicted offenders, from simple fines to flogging and even capital punishment. Yet nowhere does it suggest incarceration as a form of punishment.
This is because the purpose of existence is to establish a G‑dly abode in this world, which is accomplished by utilizing our individual, divinely endowed strengths and talents in the service of G‑d. With all other forms of punishment (except for the death penalty, which, in those cases warranted by Torah, is the only atonement the offender can obtain), the individual suffers the penalty, is cleansed of his sin, and is then restored to freedom where he is expected to resume a productive life in the making of a more G‑dly world.
As a prisoner, however, one is denied the freedom to fulfill one's Divinely ordained mission, and hence, his reason for living.
To allow one to live, and yet to deprive him of living, is inhumane.
This is because the purpose of existence is to establish a G‑dly abode in this world, which is accomplished by utilizing our individual, divinely endowed strengths and talents in the service of G‑d. With all other forms of punishment (except for the death penalty, which, in those cases warranted by Torah, is the only atonement the offender can obtain), the individual suffers the penalty, is cleansed of his sin, and is then restored to freedom where he is expected to resume a productive life in the making of a more G‑dly world.
As a prisoner, however, one is denied the freedom to fulfill one's Divinely ordained mission, and hence, his reason for living.
To allow one to live, and yet to deprive him of living, is inhumane.
The Rebbe on
Beauty
The Rebbe on
Religion and the Constitution
The founding fathers of this country arrived to these shores and established their independence because they sought the freedom to practice their religion and to serve G‑d without interference by the government.
And it was precisely this freedom that they sought to guarantee in the Constitution by the First Amendment.
Indeed, our government has a long tradition of explicit affirmation of faith in G‑d, as is evidenced on our currency, upon which is printed the words "In G‑d We Trust." Similarly, Congress opens each session with a prayer to the Almighty. Surely these expressions of faith in G‑d have never offended any of the diverse religious beliefs represented by the people, and have never, in the course of our country's history, threatened government interference or the establishment of a state religion.
To deprive, in the name of the constitution, the millions of children in the country's public schools the freedom to affirm their faith in G‑d, essential not only to their exercise of free expression but also to their development as responsible, law-abiding citizens, is to give constitutional sanction to government interference with the people's religious expression. A moment of silence for reflection, contemplation, prayer or thanks to G‑d, cannot reasonably be construed as advancing any religion.
Banning G‑d from the public schools creates a void—which by default, results in a philosophy of the moral relativism of humanism. The school is thus directly responsible for fostering within its students the notion that utility is the ultimate standard by which we judge our actions. Recent history has proven the ill-borne fruits of an education—even the finest in academic standards—without the fear of G‑d.
Surely this is antithetical to the intentions of the founding fathers. To interpret the Constitution in this way is to strip it of its spirit and its soul, and render it an uninspired, dead document.
And it was precisely this freedom that they sought to guarantee in the Constitution by the First Amendment.
Indeed, our government has a long tradition of explicit affirmation of faith in G‑d, as is evidenced on our currency, upon which is printed the words "In G‑d We Trust." Similarly, Congress opens each session with a prayer to the Almighty. Surely these expressions of faith in G‑d have never offended any of the diverse religious beliefs represented by the people, and have never, in the course of our country's history, threatened government interference or the establishment of a state religion.
To deprive, in the name of the constitution, the millions of children in the country's public schools the freedom to affirm their faith in G‑d, essential not only to their exercise of free expression but also to their development as responsible, law-abiding citizens, is to give constitutional sanction to government interference with the people's religious expression. A moment of silence for reflection, contemplation, prayer or thanks to G‑d, cannot reasonably be construed as advancing any religion.
Banning G‑d from the public schools creates a void—which by default, results in a philosophy of the moral relativism of humanism. The school is thus directly responsible for fostering within its students the notion that utility is the ultimate standard by which we judge our actions. Recent history has proven the ill-borne fruits of an education—even the finest in academic standards—without the fear of G‑d.
Surely this is antithetical to the intentions of the founding fathers. To interpret the Constitution in this way is to strip it of its spirit and its soul, and render it an uninspired, dead document.
The Rebbe on
Science
Modern physics has brought us to a realization of the oneness of our universe, from which we may better grasp the oneness of its Creator.
All that exists can be divided into two elements: the force, and the particle that bears that force. In other terms: energy and matter, quality and quantity. With a simple equation, Einstein demonstrated that even these two elements are truly one.
Science may not discuss G‑d, but it does describe His works, and as it penetrates deeper and deeper to the core of things, it opens a window toward appreciating creation's intrinsic unity with the Creator. In our times, science has been instrumental in revealing G‑d via the world He envelopes Himself within.
All that exists can be divided into two elements: the force, and the particle that bears that force. In other terms: energy and matter, quality and quantity. With a simple equation, Einstein demonstrated that even these two elements are truly one.
Science may not discuss G‑d, but it does describe His works, and as it penetrates deeper and deeper to the core of things, it opens a window toward appreciating creation's intrinsic unity with the Creator. In our times, science has been instrumental in revealing G‑d via the world He envelopes Himself within.
The Rebbe on
Sleep
Every day, tens of billions of man-hours are slept down the drain. One might argue that slumbered time is our most wasted resource. Indeed, why spend 25 to 30 percent of our lives doing nothing? Why sleep?
Perhaps this seems a pointless question. Why sleep? Because our body demands it of us. Because that is how we are physiologically constructed--that we require so many hours of rest each day in order to function. But to the Jew, there are no pointless questions. If G‑d created us a certain way, there is a reason. If our active hours must always be preceded by what the Talmud calls the "minor death" of sleep, there is a lesson here, a truth that is fundamental to the nature of human achievement.
If we didn't sleep, there would be no tomorrow--life would be a single, seamless "today." If we didn't sleep, our every thought and deed would be an outgrowth of all our previous thoughts and deeds. There would be no new beginnings in our lives, for the very concept of a "new beginning" would be utterly alien to us.
Sleep means that we have the capacity not only to improve but also to transcend ourselves. To open a new chapter in life that is neither predicted nor enabled by what we did and were up until now. To free ourselves of yesterday's constraints and build a new, recreated self.
Perhaps this seems a pointless question. Why sleep? Because our body demands it of us. Because that is how we are physiologically constructed--that we require so many hours of rest each day in order to function. But to the Jew, there are no pointless questions. If G‑d created us a certain way, there is a reason. If our active hours must always be preceded by what the Talmud calls the "minor death" of sleep, there is a lesson here, a truth that is fundamental to the nature of human achievement.
If we didn't sleep, there would be no tomorrow--life would be a single, seamless "today." If we didn't sleep, our every thought and deed would be an outgrowth of all our previous thoughts and deeds. There would be no new beginnings in our lives, for the very concept of a "new beginning" would be utterly alien to us.
Sleep means that we have the capacity not only to improve but also to transcend ourselves. To open a new chapter in life that is neither predicted nor enabled by what we did and were up until now. To free ourselves of yesterday's constraints and build a new, recreated self.
The Rebbe on
Financial Success
The Rebbe on
Social Responsibility
A feature of modern life is the practice of purchasing insurance against a variety of unforeseeable circumstances. When a person takes out an insurance policy, he or she is, in effect, joining a group of people who have agreed to be responsible for each other's misfortunes. Should one of them suffer a loss, G‑d forbid, he is compensated from funds generated by the premiums paid by all.
The lesson to be derived is obvious: if such a consensus can be achieved regarding material concerns, how much more so should it be applied to our moral and spiritual selves. We should all consider ourselves part of a universal mutual fund: If a fellow human being lacks something, be it food and shelter or knowledge and guidance, even if he is halfway across the globe and one has never heard his name or that of the city in which he resides, it is the responsibility of each and every one of us to satisfy his need.
The lesson to be derived is obvious: if such a consensus can be achieved regarding material concerns, how much more so should it be applied to our moral and spiritual selves. We should all consider ourselves part of a universal mutual fund: If a fellow human being lacks something, be it food and shelter or knowledge and guidance, even if he is halfway across the globe and one has never heard his name or that of the city in which he resides, it is the responsibility of each and every one of us to satisfy his need.
The Rebbe on
The Soul
"The soul of man is a lamp of G‑d" (Proverbs 20:27).
The flame knows no rest, for it lives in perpetual conflict between two opposite strivings. It clings to its wick, drinking thirstily of the oil that fuels its existence. At the same time, it surges upward, seeking to tear free of its material tether. It knows that such disengagement would spell the end of its existence as a distinct, illuminating flame; nevertheless, such is its nature.
This is the paradox of the flame's life: its attachment to wick and fuel in the lamp sustains both its continued existence and its incessant striving for oblivion.
"The soul of man is a lamp of G‑d". Man, too, is torn between these two contrasting drives.
On the one hand, he tends towards self and materiality, towards life and existence. At the same time, he yearns to reach beyond his material self, to transcend the trappings of physicality and ego.
The tension created by these conflicting drives is the essence of human life.
The flame knows no rest, for it lives in perpetual conflict between two opposite strivings. It clings to its wick, drinking thirstily of the oil that fuels its existence. At the same time, it surges upward, seeking to tear free of its material tether. It knows that such disengagement would spell the end of its existence as a distinct, illuminating flame; nevertheless, such is its nature.
This is the paradox of the flame's life: its attachment to wick and fuel in the lamp sustains both its continued existence and its incessant striving for oblivion.
"The soul of man is a lamp of G‑d". Man, too, is torn between these two contrasting drives.
On the one hand, he tends towards self and materiality, towards life and existence. At the same time, he yearns to reach beyond his material self, to transcend the trappings of physicality and ego.
The tension created by these conflicting drives is the essence of human life.
3
Tammuz
Thirty One Years Later
The Vision Continues
Thirty one years after the Rebbe's passing, his impact and influence remain stronger than ever. His teachings continue to inspire and guide us, and his insights are as novel and relevant as if they were given today. Each of us is a beneficiary of the Rebbe's inspiration somehow, and his visionary leadership has transformed the Jewish world as we know it today.
3 Tammuz this year is Sunday, June 29, 2025
Living through two world wars, witnessing the horrors of the Holocaust, escaping the Nazis, yet saw this world as G-d’s garden.
From a private introverted intellectual to the most visible Jewish leader of our times
Life & Times
Living through two world wars, witnessing the horrors of the Holocaust, escaping the Nazis, yet saw this world as G-d’s garden.
From a private introverted intellectual to the most visible Jewish leader of our times
Wisdom
Living through two world wars, witnessing the horrors of the Holocaust, escaping the Nazis, yet saw this world as G-d’s garden.
From a private introverted intellectual to the most visible Jewish leader of our times
Impact
Life & Times
Photo credits (L-R): JEM/The Living Archive, Kehot Publication Society, Kehot Publication Society, Yisroel Zev Goldshmid
Rabbi Menachem M. Schneerson, of righteous memory, universally known as "the Rebbe," is considered the most influential rabbi in modern history. Under his visionary leadership, Chabad became a global Jewish organization, with thousands of Shluchim (emissaries) and centers.
A revolutionary Torah scholar, his teachings emphasized love for all, outreach, education, and good deeds to prepare the world for an era of peace and tranquility.
The Rebbe's published works include hundreds of volumes of essays, discourses, talks, and letters. Renowned for his boundless compassion, the Rebbe inspired millions, including U.S. presidents and Israeli elected officials. Decades after his passing, the Rebbe's impact continues.
A revolutionary Torah scholar, his teachings emphasized love for all, outreach, education, and good deeds to prepare the world for an era of peace and tranquility.
The Rebbe's published works include hundreds of volumes of essays, discourses, talks, and letters. Renowned for his boundless compassion, the Rebbe inspired millions, including U.S. presidents and Israeli elected officials. Decades after his passing, the Rebbe's impact continues.
What the Rebbe says
about
Family
Childhood
Charity
Action
Body & Soul
Chutzpa
Marriage
Community & Individuality
Criticism
Extraterrestrial Life
Death
Education
The Elderly
Faith
Free Choice
Good & Evil
Human Potential
The Holocaust
Jewish Identity
Jewish Unity
Elections
Israel
Leadership
Moshiach
Autism
Outreach & Influence
The Physically Challenged
Power of the Individual
Prison
Beauty
Religion and the Constitution
Science
Sleep
Financial Success
Social Responsibility
The Soul
What the Rebbe says about
Chutzpah
One of the signs cited by the Talmud as an indication of the imminent coming of the Messiah, is a generation notorious for its brazenness and audacity: "Chutzpah will increase... youths will shame their elders.. a son will disgrace his father, a daughter will rebel against her mother..."
Since these signs have all been fulfilled, and more then fulfilled, and still the redemption has not yet come, I suggest that we make positive use of the chutzpah with which our generation has been blessed. Let us boldly demand of G‑d, in no uncertain terms, that since all deadlines for the redemption have come and gone, He is to immediately send the redeemer. G‑d will certainly be pleased by our "audacity" and bring the long-awaited era of universal peace and divine perfection to the world.
Autism
One of the signs cited by the Talmud as an indication of the imminent coming of the Messiah, is a generation notorious for its brazenness and audacity: "Chutzpah will increase... youths will shame their elders.. a son will disgrace his father, a daughter will rebel against her mother..."
Since these signs have all been fulfilled, and more then fulfilled, and still the redemption has not yet come, I suggest that we make positive use of the chutzpah with which our generation has been blessed. Let us boldly demand of G‑d, in no uncertain terms, that since all deadlines for the redemption have come and gone, He is to immediately send the redeemer. G‑d will certainly be pleased by our "audacity" and bring the long-awaited era of universal peace and divine perfection to the world.
Moshiach
One of the signs cited by the Talmud as an indication of the imminent coming of the Messiah, is a generation notorious for its brazenness and audacity: "Chutzpah will increase... youths will shame their elders.. a son will disgrace his father, a daughter will rebel against her mother..."
Since these signs have all been fulfilled, and more then fulfilled, and still the redemption has not yet come, I suggest that we make positive use of the chutzpah with which our generation has been blessed. Let us boldly demand of G‑d, in no uncertain terms, that since all deadlines for the redemption have come and gone, He is to immediately send the redeemer. G‑d will certainly be pleased by our "audacity" and bring the long-awaited era of universal peace and divine perfection to the world.
Faith
One of the signs cited by the Talmud as an indication of the imminent coming of the Messiah, is a generation notorious for its brazenness and audacity: "Chutzpah will increase... youths will shame their elders.. a son will disgrace his father, a daughter will rebel against her mother..."
Since these signs have all been fulfilled, and more then fulfilled, and still the redemption has not yet come, I suggest that we make positive use of the chutzpah with which our generation has been blessed. Let us boldly demand of G‑d, in no uncertain terms, that since all deadlines for the redemption have come and gone, He is to immediately send the redeemer. G‑d will certainly be pleased by our "audacity" and bring the long-awaited era of universal peace and divine perfection to the world.
Israel
One of the signs cited by the Talmud as an indication of the imminent coming of the Messiah, is a generation notorious for its brazenness and audacity: "Chutzpah will increase... youths will shame their elders.. a son will disgrace his father, a daughter will rebel against her mother..."
Since these signs have all been fulfilled, and more then fulfilled, and still the redemption has not yet come, I suggest that we make positive use of the chutzpah with which our generation has been blessed. Let us boldly demand of G‑d, in no uncertain terms, that since all deadlines for the redemption have come and gone, He is to immediately send the redeemer. G‑d will certainly be pleased by our "audacity" and bring the long-awaited era of universal peace and divine perfection to the world.
Wisdom
One of the signs cited by the Talmud as an indication of the imminent coming of the Messiah, is a generation notorious for its brazenness and audacity: "Chutzpah will increase... youths will shame their elders.. a son will disgrace his father, a daughter will rebel against her mother..."
Since these signs have all been fulfilled, and more then fulfilled, and still the redemption has not yet come, I suggest that we make positive use of the chutzpah with which our generation has been blessed. Let us boldly demand of G‑d, in no uncertain terms, that since all deadlines for the redemption have come and gone, He is to immediately send the redeemer. G‑d will certainly be pleased by our "audacity" and bring the long-awaited era of universal peace and divine perfection to the world.
New Film: Vision Alive
Four Lives Impacted by the Rebbe Whom They Never Met
Four Lives Impacted by the Rebbe Whom They Never Met