Jewish Theology and Mysticism

As well as a resource for knowledge and inspiration, manuscripts are points of connection between rebbe and chassid

A detailed look at Sefer Ha'chakirah, a book of philosophy by the third Chabad rebbe, the Tzemach Tzedek. Examining how the Tzemach Tzedek uses his own ideas as well as the works of other Jewish philosophers such as Maimonides and Joseph Albo to prove divine creation.

Looking at the structures of societies, Individual and collective, 'loose' and 'tight' hierarchical and egalitarian. Applying these ideas to Chassidic society; examples from Breslov, Kotzk and finally Chabad.

In the classic discourse known as "Derush Shalosh Shitot" the Tzemach Tzedek synthesizes three different interpretations of the sefirot and their relationship to the divine essence, as quoted in the thought of Rabbi Shneur Zalman: The sefirot as tools, as divine essence, and as divine names.

A world renowned philosopher of science debunks the common myth that science is at odds with religion, and explains how it is actually atheism that is incompatible with the scientific method.

The constant struggle to attain a deeper connection to G-d. Tracing the Kabbalistic dimensions of these stages and how they correspond to various aspects of our religious experience. (Based on a discourse of the Lubavitcher Rebbe.)

How the Lubavitcher Rebbe created leadership roles for women within the framework of traditional Judaism, and how that spread beyond Chabad.

Looking at various perspectives on the destruction of the 2nd Temple and two central approaches to tragedy. Is it proper to react with grief and mourning? Or can positivity be glimpsed through the darkness?

A description of the Kabbalistic and Chassidic dimensions of the High Holidays, and how they carry through into the holiday of Sukkot.

Descending from on high to enter the body, the soul struggles to find its place in this world. The Lubavitcher Rebbe charts a path for it to discover its purpose and attain new illumination through its decent.

How Jewish thinkers, including Maimonides, Josef Albo and Chasdai Crescas, related to the Greek philosophical tradition on theological and cosmological topics, and articulated a path to a personal relationship with G-d.

An exploration of the origins of this prayer; unpacking its legal and mystical dimensions.

An analysis of Maimonides' use of historiography as an introduction to law. Examples from the Laws of Foreign Worship, the Laws of Megillah and Chanukah, and from the closing chapter of Mishneh Torah.

A detailed look at Maimonides' approach to creation. Looking at the “Thirteen Principles of Faith”, the “Mishneh Torah” and the “Guide for the Perplexed”. How Maimonides revised his approach in the Thirteen Principles of Faith based on his later thought.

An overview of the theories of education articulated by Rabbi Schneur Zalman of Liadi and Rabbi Yosef Yitzchak Schneersohn, and of the educational philosophy of Rabbi Menachem Mendel Schneerson, respectively the first, sixth and seventh rebbes of Chabad-Lubavitch.

Two discourses by the seventh Rebbe of Chabad build on earlier teachings of the sixth Rebbe, to discover novel insight in a Talmudic passage, applying it to questions of rationalism, contemplative prayer, and eros.

Rabbi Isaiah Horowitz (1565 – 1630) is famous for his Shnei Luchut HaBrit (Shelah), and helped bring mystical themes into mainstream Jewish life by incorporating them into his ethical, moral and educational teachings.

Maimonides is often thought of as an ultra rationalist. But several scholars of chassidism have shown that his views on how a human being can become attached to G-d were a seminal influence in the development of chassidic thought and practice.

Throughout Maimonides' writings there is a clear tension between his goal of communicating a clear theosophical vision and his affirmation that ultimately the human mind cannot full grasp the true nature of G-d.

A wide ranging philosophical exploration of Maimonides' treatment of divine providence, free will and suffering. Ultimately, through contemplation of G-d man can transcend the spiritual ailment, which is the real source of suffering.

The High Holidays are often approached with fear, but a closer look reveals an inner core of divine intimacy along with human empowerment and illumination.

On its most basic level, to pray is to ask G-d to provide for your needs. But the story of Esther provides a loftier model, which should guide us as we approach the High Holidays.

Chabad struggled bitterly against communism's aggressively secular ethos, but successive Rebbes indicated that socialism and Judaism are not entirely at odds. This lecture was in tribute to Professor Chimen Abramsky.

In the rabbinic tradition, the tensions and ambiguities of the Torah's texts are embraced as a gateway to the spiritual exercise of scriptural interpretation and meaning making. Adam's encounter with G-d in the Garden of Eden provides an example of how this works.

Since the time of the Baal Shem Tov, Chassidisim has attached messianic significance to the dissemination of Chassidic thought. In the modern era, this was the driving idea behind the Rebbe's campaign to publish the Tanya all over the world, which chassidim understood to have a practical impact on cosmic events.

Rabbi Schneur Zalman of Liadi cohesively incorporates rational elements into his mystical ontological system. Examples include the demythologization of philosophically obscurities and adherence to certain logical principles, some of which were transcended by successive Chabad rebbes.

Ludwig Wittgenstein, is widely regarded as the greatest philosopher of the 20th century. He was not raised as a Jew but his family had a Jewish background, and a tentative case can be made that Jewish resonance can be detected in the formulation of his ideas.

Dialogues of Love, by Rabbi Yehuda Abravanel, was one of the most popular philosophical works of the 16th century. From the rich tradition of Jewish mysticism and thought, extending to Talmudic and Midrashic texts, he drew deep insight that remains strikingly relevant today.

For medieval philosophers of the aristotelian tradition, science and religion were not different disciplines; empirical science was rather seen as a path by which man can find G-d. This approach is exemplified in the writings of the rabbinic astronomer of 14th century spain, Isaac Israeli the Younger.

Maimonides is often portrayed as a rationalist who opposed any form of mysticism. Rabbi Schneur Zalman of Liadi is generally seen as a mystic, albeit one of moderate rationalist inclination. A comparative textual reading reveals that these two greats may have far more in common than is usually thought.

Scientific principle dictates that the simplest explanation is always most likely to be correct. Theism provides the simplest explanation for why the world we inhabit exists.

Biblical perspectives on good and evil are usually seen as a conventional polarity of white versus black. But in a strikingly post modernist approach, the Chassidic notion of repentance deconstructs this narrative. Sin is not all evil, but provides unique opportunity for spiritual transformation and the ultimate fulfillment of the divine purpose.

The legal aspect of the Torah has been described by Kabbalists as concealing a deeper, more mystical dimension. But Mitnagdic and Chassidic thinkers both argued—in similar but different ways—that study of legal topics “for its own sake” could itself embody a mystic purpose. But what is the nature of that purpose?

Unraveling the paradoxes of a biblical verse reveals a spiritual path via which we can reach infinitude, not despite our finitude, but because of our finitude. Based on the discourse by the Lubavitcher Rebbe beginning with the verse ‘The number of the Israelites... cannot be numbered” (Hosea 2:1-2), delivered on the 2nd of Sivan, 5726 (1966).

An analysis of the respective opinions of two great Jewish thinkers reveals a deeply subtle point of contention regarding divine intervention in the created world.

What makes chassidic prayer distinct? Can these elements be broadened and made relevant to the wider Jewish community in the modern age?

Certain non-chassidic leaders initially opposed the Chabad effort to spread Jewish learning and practice amongst all Jews. But these policies were later changed, and non-chassidic groups began to design programs which—in many ways—imitate Chabad practices.

An exploration of the different opinions of the Rambam and Rav Kook regarding the ways through which man can approach G-d reveals a more fundamental debate.

Ethics can be understood as the vehicle that moves the self, and the world at large, towards the ontological good. For Rabbi Schneur Zalman of Liadi, that good is synonymous with G-d, and the path prescribed by the Torah is the vehicle which draws humanity and the world into the singularity of the divine good.

Chassidism is often associated with joy, but what is the nature of this joy? A review of Chabad texts on the subject reveals that chassidic joy is best described in terms of its ethical properties and its moral implications.

Are tradition and inclusivism mutually exclusive? A look at three models for inclusivism drawn directly from Jewish tradition: "Even though he sinned he is a Jew;" "All Israel has a portion in the World to Come;" and "Love your fellow as yourself."

Spiritual teacher, Rabbi Laibl Wolf, leads a workshop at Chabad of Oxford. He describes various focussing techniques and leads the group in a meditation exercise.

Professor Samuelson argues that secularism, humanism and the Enlightenment can be more properly understood as a non-Jewish distortion of Jewish Messianism. "A Sir Isaiah Berlin Lecture"

Is there tension between spirituality and law? At first glance, it may seem difficult to reconcile the mystical and legalistic traditions within Judaism as represented by kabbalistic and Talmudic texts respectively. Professor Sandman offers an integrated view of the two.

Can one be a student of secular, liberal political philosophy while retaining authentically Jewish beliefs? An Oxford student attempts to bridge the gap between two seemingly antithetical worldviews.

A new interpretation of the "lost princess" motif in the teachings of Rabbi Nachman of Breslov, grandson of the Baal Shem Tov. Oxford theology student, Joshua Felberg, argues against popular academic opinion that Rabbi Nachman's lost princess story is not a kabbalistic metaphor but rather a simple parable about Jewish life.

Although Maimonides' Mishneh Torah is a codification of Jewish law (halacha), we find places in this work where Maimonides addresses philosophical or theological ideas as well. Textual analysis of Maimonides' Hilchos Yesodei HaTorah (Laws [which are] the Foundations of the Torah.)

Can Maimonides' intellectual approach be characterized as rationalistic or mystical? Is there evidence that he studied and even embraced kabbalistic teachings?

When Jews study holy texts together, they do not always agree on their interpretation. A look at how arguing over the Torah can actually bring us closer together.