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Human Being, The

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When one person is being dishonest to another, why does the Torah call it “a transgression against G‑d”?
Leaders make mistakes. That is inevitable. The real issue is how he or she responds to those mistakes.
"Hey, Danny, check out my muscles! You think you're the strongest? Well, you sure are mistaken!" Danny howled with laughter. "Ben, give me a break… You don't know what muscles are!..."
If you hurt someone’s feelings as a result of a mere slip of the tongue, presumably there is nothing to be sorry for. Presumably it “meant nothing.” Unless, of course, unconscious gestures are even more meaningful than conscious ones.
First G‑d declares His love for the Jew. Only then does He express the desire for something to be done. In G‑d’s books, it turns out, pleasure comes before business.
To strain the bounds of galut, but not overstep them; to accept and conform to the will of G-d, while appreciating that it is G-d's desire that we contest His will whenever limits our connection with Him --that is the ultimate art
I’m pathetically biased, but I embrace my bias. I feel sated with pride, although my children haven’t done anything uniquely successful or unusually brilliant—not yet. I wonder: is this the way G‑d feels towards us?
Why does the book devoted to mitzvot start with the laws of sacrifices? Perhaps they encapsulate the inner meaning of mitzvot more than any other individual mitzvah . . .
Why, if a person sinned and wished to make atonement, or he was just in a generous mood and wished to offer something to G‑d, does he sacrifice an innocent animal? Why doesn’t he sacrifice himself, for example?
For the Haftarah of Vayikra, From the Teachings of the Rebbe
This haftarah is special in that it gets you feeling that G‑d loves and wants us.
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