Talks classes

These two classes take a deep dive into the idea of the power of "teshuva" which is often translated as repentence but really means *return*.  The level of these classes is intermediate but they are very accessible. These classes function as an entry to working on a personal approach to starting the "teshuva" journey.
Class One:
In the first class focus is placed on the power of "teshuva" to change the past. We typically think of time as different than space - it seems you can only go one way.  If something is in the past it is assumed to be gone.  The Lubavitcher Rebbe explains that "through the power of teshuva we become masters over our past." It is possible to do an act of "teshuva" that affects past deeds and outcomes.  The concept of nullification of vows is also applied to this power of changing the past.  By way of allegory, the common understanding of medical treatment is to heal the patient so the illness will not continue into the future - this is like "hafaras nedarim".  However, there's another kind of medicine which is comparable to "hataras nedarim" that heals you so that you were never sick in the first place. 

Class Two:
In the second class, further qualities of sin and ongoing personal choice are discussed. 
"There is a sin and there is a sinner" - what is the difference?
The sins that we do, we tend to repeat - they become bad habits and we lose control. 
This class give a theoretical but easy to understand overview of how to get started on the road to overcome bad habits and challenges and make real change. The fundamental principle is emphasized to never quit trying to return and fix the wrongs. 
A detailed overview is presented on the lower teshuva (tata'a) and higher (ila'a) "teshuva" .  As well as addition, teshuva out of love and out of fear.  These latter two categories do not necessarily correspond to the former two (lower and higher teshuva) and all of these categories are explained with examples.

CLASS THREE:  
In the third class, Rabbi Paltiel covers the connection between Parshas Re'eh and Elul.  
Re'ei means to see and in context it means to see G-dliness which is normally not seen. Our ability "to see" and not only believe has to do with the אחרונים ברצון the will from inside, from the Neshama.
"When the lion roars, who does not shake?"  The Judge wants us to win - He is a Judge but He wants good for us.  

Class Four, Sicha on Elul and Teshuva and Parshas Re'ei 5720
Text: Toras Menachem, Volume 28, p.289-290
This class addresses the experience of "seeing" a revelation of bracha (blessing) and klala (correction) in the process of teshuva.
According to Chassidus, one of the highest levels of certainty is seeing - "seeing is believing".  
Physical and spiritual sight are contrasted, and the point is madthat physical seeing (though indirect) has real advantage over "spiritual vision". There are ideas you can understand and there are those that you cannot explain but you can "see" them in the mind's eye but you cannot defend it in a debate because it has not come down into a level of speaking.  A spiritual/intellectual vision.  When a neshama in Gan Eden "sees" Godliness - it is on a high level of certainty because it is "seeing b'ruchniyus". 
Rie'ya chushis is "seeing directly" by seeing G-d in physical things that we directly.  
Class Length (33:56)

This is a wonderful talk on parenting that will make you laugh and provide you with many useful ideas whether you are planning to be a parent, in the middle of raising children, or a grandparent. Teachers will also find much value here. The talk was originally given on the occasion of Pesach Sheni but it is relevant year round. Note: The yiddish phrase referred to is "Nitoh kein farfallen" ("It's never too late") Chinuch Shiur in S. Africa 2008 - Part 1 Chinuch Shiur in S. Africa 2008 - Part 2

TESHUVA CLASS ONE
The first class covers "teshuva tata'a" (lower teshuva)  ((text covered is Perek Alef - Igeres Ha-Teshuva)
The first half of the class is focused on "kabbala al'haba" - "going forward not going back" which is the work of "teshuva".  Life is about work - being a Baal Ha'bais (master) over ourselves.  Teshuva is a behavioral practical focus - it is not emotional.  If one makes a decision to be pro-active about weak points in life that is also teshuva.
The second half of the class addresses "teshuva shlema" (complete teshuva) which requires regretting the past and admitting the sin clearly and verbally (this is a Mitzvas Asei). Teshuva requires an action - thought is not an action according to halacha - but speech is. This is why "viduy" (verbal confession) is a part of the process of complete "teshuva". This leads to clearing the sin
Confession between man and man is done between man and man, confession between man and G-d must be private.
38:54 Q&A starts
Class Length (47:58 minutes)

TESHUVA CLASS TWO
The second class starts with an overview of the full process of teshuva as laid out in class one as show below
1.  Acceptance going forward (not back) - "kabbala al'haba"
2.  Regret - "Charata"
3.  Confession - "Viduy"
The class then continues with in depth discussion of the concept of  "teshuva ila'a" (higher teshuva) (text covered is Perek Bais - Igeres Ha-Teshuva). "Teshuva ila'a" (higher teshuva) is defined as a process of reiginiting motivation.  For example, the primary motivation to do mitzvot and spiritual avoda is a connection with Hashem, reconnecting primary motivation to change which makes change easier.  The question is then posed, "Which teshuva should come first?" Should one first change behavior or motivation?  
Class Length (38:13 minutes)

TESHUVA CLASS THREE
Texts: Likutei Torah on "Ma-Toyvu" (the classic ma'amar on teshuva - often quoted by The Rebbe)
This class goes over the concepts of teshuva, particularly "teshuva tata'a" and connects it to אלוקינו (our Personal G-d) as opposed to אלוקים the G-dliness of concealment.
Making אלוקים back into אלוקינו is Teshuva Tata'a.
Class Length (35:16)

TESHUVA CLASS FOUR -
Ma'amar from The Alter Rebbe in Likutei Torah on Balak - is a classic ma'amar of teshuva.  The second Teshuva is ila'a it's called עשה טוב to create (Yesod) a connection to the Ein Sof.
This Teshuva heals the past.
Class Length (31:19)

TESHUVA CLASS FIVE
Text:  Likutei Torah Ma Tovu Chapter 3; Tanya Chapter 31
This class moves on the the third type of teshuva - reconnecting with God. The text studied in this shiur is Chapter 31 in the Tanya.  The main message of Chapter 31 is to choose joy.  The class also includes a brief review which sets the context for teshuva type 3.  
Teshuva type 1 - teshuva tata - is healing the "p'gam" (blemish) or removing the blemish or the bad habit.  
Teshuva type 2 - teshuva ila'a - is about healing the relationship with Hashem (stopping the merida (rebellion)
Teshuva type 3 - becoming one with Atzmus (essence of God). This teshuva is not about self it is about becoming one with Hashem and choosing joy
Class Length (33:15)

TESHUVA CLASS SIX
Text: Tzemach Tzedek "Derech Mitzvosecha" . 
This class covers the fact that Teshuva can only be done in this (physical) world and several aspects of soul cleansing after the physical lifespan ends. As there is no teshuva in Gan Eden, better to do teshuva in the world than to wait for the spiritual cleanup. 
Two reasons:
A. This world is Chessed (like water is a solvent, the evil is diluted).
B. The world is a chaotic place and we are striving to give it order.  So long as this world is not organized in the midst of the chaos you have Infinity.  It is a fault in us that we are not organized but in the middle of this chaos teshuva can happen - miracles happen.  
Class Length (41:12)

Class One Hundred and Thirty one, Shabbos (before Mattan Torah) and the Manna.
A very important but often overlooked aspect of Parshas Bishalach is the fact that Yidden received some Mitzvos at Mara, including Shabbos (Para Aduma and Dinim).
The idea of Mitzvos before Mattan Torah is explored here, using the model of "organized religion" vs "personal religion".
Mattan Torah adds the following two ideas:
1) It adds the אנכי to (an otherwise entirely logical) Torah
2) It organizes Yidden and Yiddishkeit, it mandates that we DO the Mitzvos.
Before it was "Personal" and a choice and is understood in two ways:
A. It is less than the Mitzvos we have, it is only reason and logic (and subject to change).
B. It is more than our Mitzvos, it is the idea of mesiras nefesh.
Example: The Bris Mila we do now we still call להכניסו בבריתו של אברהם אבינו.
In the case of Shabbos, its being given before speaks to the idea that it is above the order of commandments, it goes to our core, זכר למעשה בראשית which (from one point of view) is higher than זכר ליציאת מצרים.
Keeping Shabbos is being a Jew.

Chitas and Rambam a Pitch to learn them
Some history

The first thing that happens between a couple is their wedding - is it superficial or a microcosm of their whole life together? This class is a comparison of two ma'amarim (discourses) on the (chasuna) wedding day. One from Rabbi Yosef Yitzchak Schneerson (the previous Lubavitcher Rebbe) from 5689 (1928) and one from Rabbi Menachem Mendel Schneerson (the Lubavitcher Rebbe) from 5714 (1953). Rabbi Paltiel speaks to a group of young men including a chosson (groom) in preparation for a wedding.

A beautiful analysis of Aishes Chayil prefaced by several stories. Recorded at a talk given at a Toronto Shabbaton.

What should be so easy can be so hard. What would Chassidus add to Kibud av vaAim? Beis Rivkah high school (5776/ 2105) When we find our parents not perfect tell yourself (like it is written in Iggeres HaKodesh 25) this is not them this is the will of God. I honor them because of the divine command.

An overview of the basic attitudes in Chinuch given at Maon Noam outreach center. Five points: 1) Shalom Bayis 2) Being a living example at home 3) the ongoing conversation in a Jewish home 4) school 5) friends. We have more influence over our children than we think. We must use it, but without too much emotion.

4 Marcheshvan 5720, Dor Haflaga Lesson

Class One: You survive a holocaust, rebuild correctly and not selfishly. The lesson from this for Chinuch.

Class Two: The cities and towers must be of Torah and they are forever and you "even" get fame as a secondary reward.

Perek 1, Class 1. This class introduces the Ma'amar and explores the Chinuch, the Gemara and the Arizal's suggestion that everyone say each day (in the morning) הריני מקבל עלי מצות עשה של ואהבת לרעך כמוך We further explored the Kabbalah that says that all Souls are parts of the Neshama of Adam HaRishon and that this is the basis for the idea of ערבות (Guarantor-ship).

Perek 1, Class Two: Introductory class. Explaining "אדם העליון" and the idea of אצילות and התכללות as opposed to תהו and תערבות. The משל is from the רבינו בחיי and he is referencing the idea of כח ההמרה, which is the idea of cellular regeneration. This order and finitude adds up to אין סוף not because it's infinite but because its order is infinite. Living forever is a Mashal for Atzilus.

Perek 1, Class Three: Introduction continued. Atzilus really works because of M"A- a deeper sense of purpose. M"A comes from the forehead (while revelation comes from אח"פ and עינים- the orifices in the "face of א"ק"), which is a great concealment on the one hand and an expression of the ("face") essence on the other.

Perek 1, Class Four: a little inside. Adam HaRishon's general Soul includes us all.

Perek 1, Class 5: We read inside. Adam includes all Neshamos as one, but then they manifest and separate. Ahavas Yisroel is that even as they are manifest they (can be) are one because of the source, M"A.

Perek 1, Class 6: The Hiskalelus is rooted in the fact that in Adam we were all one actually and because of the interconnection between each of us and all of us, we can continue being one even down here.' The Rebbe proposes that this has to do with the fact that on the (Ohr) Neshama level we are still one. We added that in later Ma'amarim (especially in עין בית) the Rebbe explains that it is really because of the body and the Keli and that is really where the extra Bittul presides.

Perek 1, Class 7: Continued from class 5, why and how we are all connected. However I would like to explore Gilgul Neshamos and the idea that all Neshamos in "Guf" are born before Moshiach comes.

Perek 1, Class 8: תמים יהי' לרצון Davening is like a Korban and like a Korban it must be whole so I mustn't hate any Yid, because if I did I'd hate and dis-include part of myself from my "Korban".

Often what separates us from our children is the hardships we may have known that our children don't know and want no part of. Understanding this will allow us to raise them, differently than we were raised so they should be the same as we are.

Perek 2, Class 9 The idea of loving and not hating, and not even thinking hateful thoughts. Tanya Iggeres HaKodesh 23 נא ונא וכו' ואיש את רעת רעיהו אל תחשבו וכו' כמחשבת עבודה זרה ממש Rambam does say it positive (הלכות דיעות פרק ו' הלכה ד) but Hillel and Chassidus see a point in the indirect form.

Perek 2, Class 10. Inside. Why is the Gemara indirect (or negative): what you don't want done to you don't do to your fellow, rather than positive DO onto others what you want done to you (as it is in רמב"ם הלכות דיעות םרק ז' הלכה ד)? Answer because it is hinting also to thought: don't think of another badly, as per אגרת הקדש כ"ב at the end. This doesn't mean you don't see the fault, it is מקיף, part of the entire person., as we see our own faults. Example court of law.

Perek 2, Class 11. In Tanya Chapter 32 two reasons are given why Ahavas Yisroel is the entire Torah: 1) To raise the Neshama up, (which was discussed at length until now) 2) To bring Hashem down (which really means דירה בתחתונים) and that depends on Ahavas (and Achdus) Yisroel, as through our unity He rests (as per אגרת הקדש סימן ל"א).

Perek 2, Class 12. Introduction, the Rebbe explains the expression ופירש הבעל שם טוב ז"ל (In Shaar Hayichud VihaEmuna Perek 1) to mean to spread out and reveal (though it has a source in מדרש תהילים) Similarly when הלל says ואידך פירושרא הוא (according to the second point in Ahavas Yisroel- to bring G-dliness down) that when there is the Ahava, Hashem is brought down through one of the Mitzvos. Example: Talis, Malchus, Bittul, Yirah.

The Rebbe writes to someone about Simcha but insists that it be for Hashem and not for the Rebbe Simcha SHel Mitzvah vs Simcha BiTaharasah

This short class enlightens the מנהג ישראל תורה היא, the Jewish custom, about waiting three years to cut a little boy's hair. Many ideas are touched on here. This class is accompanied by a PDF that Rabbi Paltiel prepared for the Upsherin of one of his own sons. It includes Chassidus from two Chabad Admorim about this subject with commentary and more.

1) Bringing a Korban vs. building a Beis HaMikdash

These classes were given to the Bochurim of Yeshivas Lubavitch Cincinnati after the Passing of their beloved teacher הרב חיים שניאור זלמן בן הרב שלום שמעון יעקב שליט"א Baras.

Class One: A talk on how Jewish people approach mourning. 1) Tzadok Hadin, we accept that we cannot understand 2) Sometimes you just cry 3) We don't make Hashem right, but we accept, "no questions on Hashem". 4) what about the Rebbe's Bracha לאנגע גיזונטע חסידישע יארען? 5) אמונה Faith is like the air we breathe, בטחון is a choice of how we approach the challenge.

Kosher an overview. This class includes many stories and inspirational anecdotes from the Rebbe and others to support keeping kosher not only to the letter of the law but also to its spirit. We touch on לא תאכל כל תועבה that what is not Kosher is abominable. The Rebbe introduced the two Mivtzoim Kosher and Taharas Hamishpacha at the same farbrengen and explained that these Mitzvos done in private determine the lasting adherence of Jews (including young ones, "the next generation") into the future. Kosher heals and prevents illness. Eating only "our own" is the real basis for this idea. The issues of חלב עכו"ם, בישול עכו"ם and פת עכו"ם. The idea that there should be a separation between Jews and non-Jews, and that food brings us closer together. What the Torah says about that. Kosher and Moshiach.

Story Telling The place of telling stories in our culture. When is telling stories that didn't happen exactly as told education and when is it lying. A story that is true, even when it isn't, is educational. What about negativity and sadness, and learning about the hardships of "the real world".

Class One. 1) Moshe gives instructions the day after Yom Kippur about correcting the sin of the Golden Calf. This requires total Bitul of the Avoda Zara idea on all levels. This is achieved by a totally indifferent attitude toward Parnassa, which makes Parnassa something we do only because we MUST and accordingly one does it with great Mesiras Nefesh יגיע כפיך כי תאכל אשריך וטוב לך.

Class Two. 2) Just as Parnassa is done so indifferently that it ends up being a chore, so too קבלת עול מלכות שמים on the highest level is where the person has no personal interest, only what  Hashem wants. This also overturns the sin of עגל which is עבודה זרה.

Class Three. 3)  This is the end of the Ma'amar explaining the Pesukim-- Vayakheil, to gather all aspects of all Yidden and the world in general, and join them together in the effort of making a דירה לו יתברך בתחתונים. This is through work ששת ימים תעשה מלאכה, so we can have משיח, which is שבת שבתון that is earned through indifferent involvement in מלאכה, as indicated in the very same words: ששת ימים תיעשה מלאכה.

A talk given in Minnesota on the meaning of the Jewish people. The Jewish Soul relates back to Avrohom Avinu. The Jewish Body relates to the time the Jewish people left Egypt, crossed the Yam Suf, received the Torah, and were Chosen. A nation is צבו"ר= צדיקים בינונים ורשעים. A nation means even the worst member is a complete member, This is what G-d wants: a people. Vladimir Posner: a Jew cannot be defined by any social criteria. Because we are our Neshama! Ask our Enemies: Hitler: because Jews are weak and create weakness in the world through their compassion and kindness. Stalin: because Jews are revolutionaries and they couldn't be controlled. This is a dichotomy; and the TRUTH of what a JEW is lies here. But the TRUTH of the Jew requires both of these; and when a Jew is busy only with one of these poles (in a Polar way) he is sick.

Class One. Based on the Alter Rebbe's Ma'amar in Likutei Torah, This class, which is the first of two is dominated by what appears to be the Rebbe's questioning the Alter Rebbe: The Alter Rebbe explains that after Mattan Torah (some part of) the Jewish Neshama is revealed. He goes as far as explaining this regarding a Jew (whose 'Yud' is revealed) in his feelings of regret from sin which he does not -even- act upon. The questions this exclusion of the Jew with no regret. The Rebbe finds a way to include him as well, the fire will brighten later on. The Crown of the Yud.

Class Two. Each Letter of Havaya is another aspect of the Neshama of each and every Yid. When this is not complete, not is not good. It is corrected through Teshuva (even during the Golus itself). Elul already includes all that will follow from it.

15 Menachem av is opposite Tisha Bi'Av; Ahavas Yisroel is opposite Sinas Chinom and brings the Geula. This Ma'amar focuses singularly on loving a fellow Jew (very powerful).

וה' פקד את שרה תשמ"ג Class one. Mazal is the source for Children, health, and Parnassa. In the case of Jewish people, this is the level of אין which is interpreted to be the deepest level possible. We reach and affect the מזל through an עבודה on the level of בכל מאדיך which is the יחידה.

Class Two. This class discusses that the Yechida, בכל מאדיך discussed before, that brings blessings all the way down to the physical level, also has a similar affect on the Sefiros and Kochos, that they should achieve התכללות and ultimately התאחדות. In human terms this is the ideas of אהבת ישראל and the higher level: אחדות ישראל, which is reached by the revelation of the יחידה.

This Maamar is really a "Im Kesef talve" Maamar. This Ma'amar which deals with Gemilas Chasadim, places this Mitzva not only above Tzedaka, but above all the Mitzvos: Tzedaka corrects BY"A, Mitzvos enhance Atzilus, GeMaCh touches the Ein Sof and it has nothing to correct, change or improve. So, the reward for touching Keser, is touching Keser itself. How all this ties on with the ideas of mashpia and Mikabel, The moon's disappearance in order to be reborn.

Also known as 'Der Frumer VaAira'. Class One. "The Frumer VaAira" of the Alter Rebbe (origionally) reviewed by the Rebbe in 5712. The Ma’amar is being taught in two classes. This class overviews the Ma’amar and some of its' history. It then explores the 'Zoche' person who need not do Teshuva because 1) he reaches Hashem through Torah and Mitzvos (that are one with Him) and 2) never wastes a second and never loses any 'L’vush’. He is therefore worthy of Moshiach with no need to do Teshuva.

Class Two. 1) why must Teshuva be a prerequisite to Moshiach? Is there not the option of not sinning in the first palace? 2) Ki Lo Yidach Mimenu Nidach... (nothing is lost) doesn't mean of Jewish Souls but of Godly sparks, 3) Consequently, virtually no person is in fact above the need to correct what he wasted from the Godliness he was given (even if it is only a moment of time). 4) How one can inspire himself to feel so bad about wasting short amounts of time. 5) In fact teshuva reaches higher than the (rare) perfect person. 6) VaAira.... Keil Shakai... Havaya this is the Tzadik and the Ba'al Teshuva.

"Der Frumer vaAira" (5554). Long Version (Yeshiva, 5773/2013). The Alter Rebbe's Maamar about no sparks (or Jews) being lost, that it may (not only include but) necessitate Teshuva davka, and it cannot happen without this.' Short overview (Beis Midrash Linashim, 5773/2013). review of "the Frumer VaAira" of the Alter Rebbe.

This discussion took place in Beth Rivkah seminary as part of our Tanya class. We explore the classic idea of Teshuva in contrast to the changes the Rebbe introduced to how we should do Teshuvah.

The Teshuva and Davening nowadays must be done only with joy because 1) We're too low to afford any kind of sadness 2) We've completed all aspects of sad Avoda. The question is still, how is the Tachlis of Totah Teshuva and Maasim Tovim. He explains that the point of Torah is to know Atzmus which is achieved through Teshuva and good deeds.

Class One. Chayey Sara, Chava Noach and Sara shared the Avoda of bringing Bittul into Murgash [as opposed to Adam and Avrohom whose task was in the realm of the Bilti Murgash]. Noach tried a bittul of Chochma (wine, pinimyus Bina is Chochma) and failed; Sara tried a Bittul of malchus and succeeded because she was connected to Avrohom Avinu. (next class: Simcha).

Class Two. Simcha: 1) Joy reveals the atzmus created through the avoda of Dira BiTachtonim, 2) The prerequisite to joy is humility, 3) The joy (before the original sin was naturally) without murgash., 4) Nowadays the joy is bimurgash, and we must therefore have the joy hidden and the Yirah revealed. The Rebbe's new approach.

A powerful talk on the avoda of simcha (joy). Packed full of stories and lots of warm Yiddish atmosphere. The talk is in English but includes Yiddish phrases and words (98% translated so everyone can understand). This recording was made at a Malave Malka (post-Shabbos gathering) in 2007. If you miss a point or the end of a story due to the Yiddish, let us know and we will send you a translation!

This talk was given as a video conference for a group in the UK in 2007. Note: The sound in this audio file was amplified April 24 11AM. If it was too quiet for you in the past you may want to try downloading it again.

This class discusses אמונה which us מקיף and how we affect התישבות in this מקיף as the פסוק says בסוכות תשבו.

Class One. Emuna is discussed in this class. The Ma'amar explains that a Goy has Emuna only on the level of Mimalei Kol Almin. He explains that even on this level there is a difference between Knowledge and Emuna. By Yidden there are three levels of Emuna: 1) From Mimalei, (here also the Yid's Emuna is different than the Goy's), 2) From Sovev, all is one on this level, 3) In Atzmus. Neshamos Yisroel comes from Machashava, Alu BiMachshava, higher than Machshava.

Class Two. In this class we learn about the need for Moshe Rabbeinu: Every Jew has in his Neshama Emuna but it can be makif, like the thief who prays that Hashem grants him success at theft. The internalization of faith, comes from Moshe who because of his oneness with Atzmus can strengthen our faith. The class also explored (briefly) the beginning and end of the Ma'amar about Ki Tisa, the idea that Moshe doesn't simply count, he empowers and not only the actual Moshe but each and every Moshe in each and every subsequent generation.

What's the difference between Emuna and Bitachon? Faith is like the air we breath, we must have it and it is basic to our existence. Trust is a choice under trying times to טראכט גוט וועט זיין גוט. There is an ill unique to our generation where people have Bitachon and not Emuna.

Class One. The world is a jungle (by itself) and G-d's garden because of G-d's involvement. The Even Ezra's justified pessimism and the RaMbaM's extra-ordinary optimism. Do bad things happen to good people? According to the RaMbaM not as much as people say and think. It is so much on our hands. Three levels of bad: 1) natural, 2) communal, 3) individual.

Class Two. The miracle of civics and the order of community and civilization, it is from G-d. Naturally everything can fall apart מארגען אין דער פרי but with the divine involvement it is GOOD. When we are tested we do all we can to "say it's good" אין עוד מלבדו. The sun was shining. להשכילך בינה. The only explanation is השגחה פרטית לפי שיטת הבעל שם טוב.

Class Three. The good we see in the agnostic camp is the direct influence of G-d.

Talk One. Introduction, stories and overview. 1) Three meanings of Emunah: A. higher than reasonable bond, B. we nurse from our mother as an infant, C. Proffiect at it like a craftsman. 2) Jewish and non-Jewish faith, Sovev Kol Almin. 

Talk Two. 3) Faith that is personalized is alive and brings great joy. 4) Strong faith and weak faith, we all have very strong moments of faith and weak moments. We celebrate the strong moments, and survive the weak moments, by going back to our childhood upbringing. 5) Knowledge vs. faith. Faith is a pre (or super) commandment and Knowing God intellectually is the first Mitzvah.

Talk Three. 6) Knowledge of God is the first commandment, knowledge of His unity is the second. 7) Achdus Hashem means that the world is one with Him [the idea that he is one s part of the first Mitzvah]. 8) Three levels of Avhdus: A. RaMbaM: he controlds the tools of creation. [The tools are themselves creations so the control isnt entirely exact]. B. Kabbalah: He controls the tools, but the tools are the s'firos and are thus perfect in their unity with Him and each other, making His Oneness with the world and His control perfect. C. Chassidus: the world itself is Godliness. 

Talk Four. 9) The 13 thirteen principles of Faith, are divided into three great principles: A.The Creator, B. Communication between Creator and His creation, C. Consequense, reward and punishment. We read the 13 Principles inside and discussed each of them. 

Talk Five. 10) Levels of faith: The men of Yericho skipped ברוך שם and for them it was right, because they were on the level of יחודא עילעא, but for the rest of us it would be dishonest and wrong. 11) The Ruziner (as a child) and the Alter Rebbe: stepping away from יחודא עילעא to do the Mitzva of loving God. It also allows for בירורים. 12) Introduction to בטחון and אמונה. אמונה is a state of mind: I live in God's world [faith vs. superstition]. בטחון is a choice to trust God to give revealed good, and thus create the vessel for the revealed good. [בטחון without אמונה is impossible and not Jewsih]. 

Talk Six 13

what does Avodah mean?

Fruits of Yeshiva Study

The Chassidus of Learning Torah. The 2nd shiur in a 2-part series on the Chassidus of Tefillah (Prayer) and Learning Torah. Each shiur is self-standing

In the first class of our new Kashrus series, Rabbi Paltiel addresses the question, "Why do we eat kosher food?". He draws on Rashi, Sforno, Rasag, and Rambam and clearly lays out the stark contrasts between these great commentators. This class is packed with information and presents a substantial taste of the original language from these sources. A truly motivational class both in terms of the avoda of kashrus as well as the avoda of Torah study. We will prepare study guides with all the texts to go along with this series - with Hashem's help. Great listening for the long hours of cleaning, kashering and kosher cooking ahead!

This class is a discussion of beards including halacha, brachas brought by a beard, the mystical interpretation of the prohibition against shaving, and stories of how communities and individuals have dealt with wearing a Jewish beard in the "modern" world.

Class. 1) To improve character, 2) to elevate one's thoughts and values, 3) Leshaim Yichud (Kabbalah).

Tanya, a holy book written by a holy man that embraces the Yezter Hara. This class given at Beth Rivkah Seminary on 24 teves 5775. In this class it is underscored that the Tanya is a most encouraging (rather than discouraging) book, as it accepts the struggle of the ordinary person. Ideally it empowers one to 'never sin again', but one who cannot, learns from the Tanya never to give up!

Vegetarianism A thought on the Jewish perspective to this very modern question. The world keeps changing (what it considers important) Torah doesn't change at all.

Holiness What makes something holy and something else is not holy? Purity and Holiness.

Mikra and Kabbalah (a thought). Why the TaNaCh doesn't get the attention it deserves, and how this is different in Pnimiyus HaTorah.

A religion of ritual. [A class on a Ma'amar that has a broader ramification] The class involved a Mashal amd a Nimshal. The Mashal: The idea that Yiddishkiet is (called) a religion of ritual. What bothers people about that and why is it right? The Nimshal: Although creation is based on divine concealment, but there is an aspect of revelation in the finished and end product which we call שטח. התחלקות והתכללות.

ופנה לסובב take a look around. An excerpt from a Siddur class about the powerful energy and the gentle precision needed to get through life. And that the bridge between them is the ability to pause and hesitate.

Beis Rivka seminary (5774/2014). how can young people who are still so dependent on their Mashpiim be a Mashpia for another?

This talk focuses on aspects of chinuch (education) including: how to make a connection with young students, reinforcing a child's natural belief in Hashem, and teaching good middos (behavior). Rabbi Paltiel gave this talk in 2004 at the teacher's appreciation dinner at the end of the school year for B'nos Menachem in Brooklyn.

Pittsburgh, Pa. 11 Nissan 5777/ 2017. Chinuch cannot be a reaction to the way we were raised; that is not parenting, but living out our childhood through our Children. Chinuch means deciding what we want our children to be and work to make it happen. "I want my children to be like me".

A talk given at the conference on Chinuch that took place in New York the week of Gimmel Tamuz. The class begins with ideas about child rearing (in the mind of the Rebbe) in general. Then we move on to Chassidishe Chinuch: Fire and honey. Faith and development of the mind. 1) Kabbalas Ol, 2) Involvement in the behavioral aspects of Yiddishkeit, 3) altruism in children.

A talk on balance, faith, and hard work.

Talk one.
Given to teachers over zoom ideas about dealing with the Chinuch now (in general and after quarantine especially).

Talk Two.
Educating the children and Moshiach and faith and Temimus, sincerity,

Rabbi Avremel Levitansky, a talk (in two parts) given on the occasion of his tenth Yahrtzeit.

Part One. Stories. Anecdotes about him, and some incredible stories about his relationship with the Rebbe and the Rebbe's relationship with him.

Part Two. He made everyone feel as though they were him while around him. The lesson is to hold on to some of that in a real way.

The Rebbe and Rebbetzin's תנאים.

Marriage. This class discusses Marriage, Teshuva, and free will.

Part One. MP3 Part Two. MP3

13 Ikarim (Principles of Faith), Class One.
As part of the Siddur series and in conjunction with the meditation of אדון עולם we decided to explore the י"ג עקרי האמונה.
We talked about the אריז"ל's issue (not with the content, but) with the Nusach of the 13 Ikarim (whoever wrote them had no connection to "Sod"), but the ideas are from the RaMbaM and are true.
We read the 13 אני מאמין's inside.

13 Ikarim (Principles of Faith), Class Two.
We read an English translation of each of the first five Ikarim and compared and contrasted them to the language of the אני מאמין and יגדל there are quite a few discrepancies.
Ikar One: Hashem is the Creator, we need Him He doesn't need us.
Ikar Two: Hashem is one and not a divisible or unified one, but an absolute One.
Ikar Three: Hashem has no body or body-like aspects (in my opinion this is the idea of מציאות בלתי מציאות נמצא)
Ikar Four: He is the only eternal being; i. e. above time.
[the question of יש מאין is briefly addressed here].
Ikar Five: He's the only One with any power, and we should Daven ONLY to Him, this offsets the ideas of עבודה זרה.

13 Ikarim (Principles of Faith), Class Three.
We read an English translation of each of the next four Ikarim and compared and contrasted them to the language of the אני מאמין and יגדל there are quite a few discrepancies.
Ikar Six: Prophecy is real: man can raise himself to the extent that he earned (and deserves) a conscious intimate connection to Hashem.
Ikar Seven: Moshe is the greatest a Prophet could (possibly) be; and he is "the Father of all the Prophets" [this means he gives them credibility כמבואר בהלכות יסודי התורה שאמונתינו בנבואה אינו מפני האות והמופת אלא מפני שאנו עדות לנבואת משה שעינינו ראו ולא זר וכו].
Ikar Eight: The Torah WE HAVE is the one Hashem gave there are no mistakes and it cannot be changed at all.
Ikar Nine: The Torah is forever and there will never be a new one: the one we have He will never replace or modify.

13 Ikarim (Principles of Faith), Class Four.
We read an English translation of each of the last four Ikarim and compared and contrasted them to the language of the אני מאמין and יגדל there are quite a few discrepancies.
Ikar Ten: He knows what man is doing; is primarily about ידיעה and not about knowing secrets (which is really not such a big deal).
Ikar Eleven: Reward and Punishment, including עולם הבא and כרת; that isn't so emphasized in the יגדל and אני מאמין.
Ikar Twelve: Waiting (and expecting) for Moshiach every day; and don't calculate קיצים. Moshiach is from Dovid's children from Shlomo's branch of that family.
Ikar Thirteen: Why the RaMbaM says so little (here) about תחיית המתים. The only real discussion in the RaMbaM (though it is in הלכות תשובה and here (and more) is in אגרת תחיית המתים. The reason why he has nothing more to say יש לומר בדרך אפשר because it is (לשיטתו) part of ימות המשיח so people can live again and do more מצוות so that יזכו לחיי העולם הבא. So, in his opinion it is "only" a means to an end and therefore he has not that much to say.

Talk One. (Sivan 5770). PDF Bitachon. Lizchus Refua Shlaima for Levi Deitch A"H. We live in God's world and God is good so His world is good as well.

Talk Two (Shvat 5774). Emuna. To place belief above doubt absolutely.

The Current Situation (Class One)
We don't inderstand the ways of Hashem
When not sure say positive and not negative; only actual Neviim are "forced" to rebuke, the rest of can "afford" to be positive and "not judge"
The RaMbaM says that if we don't see tragedy as message it is מדרך האכזריות- a gigantic insensitivity, so there's a message for growth; but let's criticize only ourselves.
Suggestion: good actions with the people who are (both) easiest and hardest to be kind to: those closest to us את העני עמך.

The Current Situation (and 28 Nissan) (Class Two)
1) The need to compete with ourselves to get up in the morning have a real working day and going to sleep on time, IOW to be Mentchen. This is Messianic because after Moshiach comes there will also be a situation of no jealousy and competition.
2) Hashem spared the children this time (thankfully) it is reminiscent of וטפחם אשר אמרתם לבז יהי' המה חבואו שמה והם אתננה והם ירושה Hashrm is announcing "I trust the young. We are all young כי נער ישראל ואוהבו.
3) Alter Rebbe to granddaughter about trust.
4) בדד of our Parsha Moshiach, our בדידות may mean that we are all the חיוורי דבי' רבי who is חסיד גמור וסובל תחלואים and once we heal the skin deep ill, the בדד is over and than is Moshiach.
5) איכה ישבה בדד and הוי' בדד ינחנו ואין עמו א-ל ניכר.
6) 28 Nissan in short.

(The Current Situation and) 28 Nissan (Class Three)
1) The need to compete with ourselves to get up in the morning have a real working day and going to sleep on time,
2) Hashem spared the children this time (thankfully) .
3) בדד of our Parsha Moshiach, our בדידות may mean that we are all the חיוורי דבי' רבי who is חסיד גמור וסובל תחלואים and once we heal the skin deep ill, the בדד is over and than is Moshiach.
4) איכה ישבה בדד and הוי' בדד ינחנו ואין עמו א-ל ניכר.
5) 28 Nissan, the Rebbe didn't give up he just made sure we got the point.
Muiracles and miracles and this bomb-shell, the message: WE must bring Moshiach
It begins with understanding him and WANTING him.
A world where we all do the will of G-d.

Siyum Meseches Shabbos (beg Airuvin) 20 Menachem 5780 (2020)
Nachas for the Rebbe in spades.
Shabbos is in the Torah SheBiksav so much yet there's no way to know how to keep Shabbos without Torah Sheba'al Peh, because the Melachos of Shabbos are...
1) Lower than Atzilus (involving Birurim)
2) Higher than Atzilus, the Mesiras Nefesh of the Tanaim for Torah Sheba'al Peh (as discussed in המשך תרס"ו)
Eiruvin makes רשות הרבים INTO Shabbos.

Class One. Toras Menachem vol 29 Page 166-8.
Ya'akov the choicest of the Avos has a "perfect bed" (while Avrohom and Yitzchok have a יצא ממנו) and he bore them and raised them outside of Eretz Yisroel.

Class Two. Toras Menachem vol 29 Page 168-9.
The lesson is that we must go out and be Mikarev others.
Malachim in the beginning of the Parsha in a dream, and at the end outright because of what he did in Charan.

1) To improve character, 2) to elevate one's thoughts and values, 3) Leshaim Yichud (Kabbalah).

What is our issue with Zionism if we support the state? everything Jewish Must be religious.