Points to Ponder On I hereby take upon myself to fulfill the mitzvah, "Love your fellowman as yourself".

Introduction

Rashi’s commentary sparkles with brevity, clarity and fine tuned precision. Not only what he says, but how he says it, conveys a maximum of meaning in a minimum of words. I would point to the following three characteristics of Rashi's commentary style which we must constantly bear in mind if we are to attempt to understand what he says. His commentary is:

1. Based almost exclusively on the Torah-text. Although this is not always obvious, it is nearly always true. This requires the student to closely search the words of the Torah to uncover what Rashi is relating to. Rashi never "just" comments. Something about the words of the Torah impels him to comment.

2. A simple, straightforward approach without convoluted reasoning. The comment is rarely complex, though the student may have to engage in complex thinking in order to arrive at Rashi's straightforward meaning. It is profoundly simple and simply profound. We must divest our thinking of gratuitous complexity and train our minds to think simply and clearly in order to plumb his meaning. Once we do, seemingly mind-stumping questions evaporate effortlessly.

3. Brief and precise in its choice of words. The student's respect for Rashi begins only when he internalizes this point. We can only arrive at the full meaning of his comments if we take his every word and its particular grammatical construction with the utmost seriousness. Confusion and misunderstanding arise when we casually gloss over his choice of words and the particular way he puts them together.

While much can be said about how Rashi approaches the task of commentary, I will limit myself to one basic point here. (More can be found in “What’s Bothering Rashi?” Feldheim Pub.)

First and foremost, Rashi's commentary is built on a "question and answer" principle. His commentary is meant to answer questions that arise from the text. While this may be true for all commentary, Rashi's presents us with a particular problem. He never - or hardly ever - tells us what his question is! To paraphrase a literary critic from another context we would say: "Every Rashi comment is an answer to a question. What is his question? That is the question!"

Discovering the implicit question behind Rashi's comment is what the study of Rashi is all about. Finding out "What is bothering Rashi" is the stuff of Rashi-interpretation.

In the Rashi analyses that follow each week on this site, the student should first learn to question Rashi. By that I mean that, after you read the comment, ask yourself questions about it. Why does Rashi use drash when p’shat could explain matters simply enough? Why does he need to comment at all? Why does he offer two comments when one would do, etc? After you have questioned him, so to speak, you are to see if his comment deals with your question. A common question is: What’s Bothering Rashi? Then you should try to see how the Rashi comment deals with “What was bothering him.”

Occasionally we will add a Deeper Look to delve deeper into the meaning of this comment; occasionally we will add a Closer Look to look more closely at Rashi’s precise wording.

Good luck in the exciting and challenging study of Rashi on Chumash.

Dr. Dr. Avigdor Bonchek can be contacted at msbonch@mscc.huji.ac.il.

Please click here to go to Parashios Succos (71).

SOURCE:

Introduction

Rashi’s commentary sparkles with brevity, clarity and fine tuned precision. Not only what he says, but how he says it, conveys a maximum of meaning in a minimum of words. I would point to the following three characteristics of Rashi's commentary style which we must constantly bear in mind if we are to attempt to understand what he says. His commentary is:

1. Based almost exclusively on the Torah-text. Although this is not always obvious, it is nearly always true. This requires the student to closely search the words of the Torah to uncover what Rashi is relating to. Rashi never "just" comments. Something about the words of the Torah impels him to comment.

2. A simple, straightforward approach without convoluted reasoning. The comment is rarely complex, though the student may have to engage in complex thinking in order to arrive at Rashi's straightforward meaning. It is profoundly simple and simply profound. We must divest our thinking of gratuitous complexity and train our minds to think simply and clearly in order to plumb his meaning. Once we do, seemingly mind-stumping questions evaporate effortlessly.

3. Brief and precise in its choice of words. The student's respect for Rashi begins only when he internalizes this point. We can only arrive at the full meaning of his comments if we take his every word and its particular grammatical construction with the utmost seriousness. Confusion and misunderstanding arise when we casually gloss over his choice of words and the particular way he puts them together.

While much can be said about how Rashi approaches the task of commentary, I will limit myself to one basic point here. (More can be found in “What’s Bothering Rashi?” Feldheim Pub.)

First and foremost, Rashi's commentary is built on a "question and answer" principle. His commentary is meant to answer questions that arise from the text. While this may be true for all commentary, Rashi‘s presents us with a particular problem. He never - or hardly ever - tells us what his question is! To paraphrase a literary critic from another context we would say: "Every Rashi comment is an answer to a question. What is his question? That is the question!"

Discovering the implicit question behind Rashi's comment is what the study of Rashi is all about. Finding out "What is bothering Rashi" is the stuff of Rashi-interpretation.

In the Rashi analyses that follow each week on this site, the student should first learn to question Rashi. By that I mean that, after you read the comment, ask yourself questions about it. Why does Rashi use drash when p’shat could explain matters simply enough? Why does he need to comment at all? Why does he offer two comments when one would do, etc? After you have questioned him, so to speak, you are to see if his comment deals with your question. A common question is: What’s Bothering Rashi? Then you should try to see how the Rashi comment deals with “What was bothering him.”

Occasionally we will add a Deeper Look to delve deeper into the meaning of this comment; occasionally we will add a Closer Look to look more closely at Rashi’s precise wording.

Good luck in the exciting and challenging study of Rashi on Chumash.

Dr. Dr. Avigdor Bonchek can be contacted at msbonch@mscc.huji.ac.il.

Please click here to go to Parashios Yom Kippur (71).

SOURCE:

On the Weekly Torah Portion by Rabbi A. Leib Scheinbaum.

Please click here to go to the PARSHAS V'ZOS HABRACHA.

SOURCE:

Introduction

Rashi’s commentary sparkles with brevity, clarity and fine tuned precision. Not only what he says, but how he says it, conveys a maximum of meaning in a minimum of words. I would point to the following three characteristics of Rashi's commentary style which we must constantly bear in mind if we are to attempt to understand what he says. His commentary is:

1. Based almost exclusively on the Torah-text. Although this is not always obvious, it is nearly always true. This requires the student to closely search the words of the Torah to uncover what Rashi is relating to. Rashi never "just" comments. Something about the words of the Torah impels him to comment.

2. A simple, straightforward approach without convoluted reasoning. The comment is rarely complex, though the student may have to engage in complex thinking in order to arrive at Rashi's straightforward meaning. It is profoundly simple and simply profound. We must divest our thinking of gratuitous complexity and train our minds to think simply and clearly in order to plumb his meaning. Once we do, seemingly mind-stumping questions evaporate effortlessly.

3. Brief and precise in its choice of words. The student's respect for Rashi begins only when he internalizes this point. We can only arrive at the full meaning of his comments if we take his every word and its particular grammatical construction with the utmost seriousness. Confusion and misunderstanding arise when we casually gloss over his choice of words and the particular way he puts them together.

While much can be said about how Rashi approaches the task of commentary, I will limit myself to one basic point here. (More can be found in “What’s Bothering Rashi?” Feldheim Pub.)

First and foremost, Rashi's commentary is built on a "question and answer" principle. His commentary is meant to answer questions that arise from the text. While this may be true for all commentary, Rashi‘s presents us with a particular problem. He never - or hardly ever - tells us what his question is! To paraphrase a literary critic from another context we would say: "Every Rashi comment is an answer to a question. What is his question? That is the question!"

Discovering the implicit question behind Rashi's comment is what the study of Rashi is all about. Finding out "What is bothering Rashi" is the stuff of Rashi-interpretation.

In the Rashi analyses that follow each week on this site, the student should first learn to question Rashi. By that I mean that, after you read the comment, ask yourself questions about it. Why does Rashi use drash when p’shat could explain matters simply enough? Why does he need to comment at all? Why does he offer two comments when one would do, etc? After you have questioned him, so to speak, you are to see if his comment deals with your question. A common question is: What’s Bothering Rashi? Then you should try to see how the Rashi comment deals with “What was bothering him.”

Occasionally we will add a Deeper Look to delve deeper into the meaning of this comment; occasionally we will add a Closer Look to look more closely at Rashi’s precise wording.

Good luck in the exciting and challenging study of Rashi on Chumash.

Dr. Dr. Avigdor Bonchek can be contacted at msbonch@mscc.huji.ac.il.

Please click here to go to Parashios Rosh Hashanah (71).

SOURCE:

On the Weekly Torah Portion by Rabbi A. Leib Scheinbaum.

Please click here to go to the PARSHAS HA'AZINU.

SOURCE:

Introduction

Rashi’s commentary sparkles with brevity, clarity and fine tuned precision. Not only what he says, but how he says it, conveys a maximum of meaning in a minimum of words. I would point to the following three characteristics of Rashi's commentary style which we must constantly bear in mind if we are to attempt to understand what he says. His commentary is:

1. Based almost exclusively on the Torah-text. Although this is not always obvious, it is nearly always true. This requires the student to closely search the words of the Torah to uncover what Rashi is relating to. Rashi never "just" comments. Something about the words of the Torah impels him to comment.

2. A simple, straightforward approach without convoluted reasoning. The comment is rarely complex, though the student may have to engage in complex thinking in order to arrive at Rashi's straightforward meaning. It is profoundly simple and simply profound. We must divest our thinking of gratuitous complexity and train our minds to think simply and clearly in order to plumb his meaning. Once we do, seemingly mind-stumping questions evaporate effortlessly.

3. Brief and precise in its choice of words. The student's respect for Rashi begins only when he internalizes this point. We can only arrive at the full meaning of his comments if we take his every word and its particular grammatical construction with the utmost seriousness. Confusion and misunderstanding arise when we casually gloss over his choice of words and the particular way he puts them together.

While much can be said about how Rashi approaches the task of commentary, I will limit myself to one basic point here. (More can be found in “What’s Bothering Rashi?” Feldheim Pub.)

First and foremost, Rashi's commentary is built on a "question and answer" principle. His commentary is meant to answer questions that arise from the text. While this may be true for all commentary, Rashi‘s presents us with a particular problem. He never - or hardly ever - tells us what his question is! To paraphrase a literary critic from another context we would say: "Every Rashi comment is an answer to a question. What is his question? That is the question!"

Discovering the implicit question behind Rashi's comment is what the study of Rashi is all about. Finding out "What is bothering Rashi" is the stuff of Rashi-interpretation.

In the Rashi analyses that follow each week on this site, the student should first learn to question Rashi. By that I mean that, after you read the comment, ask yourself questions about it. Why does Rashi use drash when p’shat could explain matters simply enough? Why does he need to comment at all? Why does he offer two comments when one would do, etc? After you have questioned him, so to speak, you are to see if his comment deals with your question. A common question is: What’s Bothering Rashi? Then you should try to see how the Rashi comment deals with “What was bothering him.”

Occasionally we will add a Deeper Look to delve deeper into the meaning of this comment; occasionally we will add a Closer Look to look more closely at Rashi’s precise wording.

Good luck in the exciting and challenging study of Rashi on Chumash.

Dr. Dr. Avigdor Bonchek can be contacted at msbonch@mscc.huji.ac.il.

Please click here to go to Parashios Netzavim/Vayelech(70).

SOURCE:

On the Weekly Torah Portion by Rabbi A. Leib Scheinbaum.

Please click here to go to the PARSHAS NITZAVIM.

SOURCE:

Rashi’s commentary sparkles with brevity, clarity and fine tuned precision. Not only what he says, but how he says it, conveys a maximum of meaning in a minimum of words. I would point to the following three characteristics of Rashi's commentary style which we must constantly bear in mind if we are to attempt to understand what he says. His commentary is:

1. Based almost exclusively on the Torah-text. Although this is not always obvious, it is nearly always true. This requires the student to closely search the words of the Torah to uncover what Rashi is relating to. Rashi never "just" comments. Something about the words of the Torah impels him to comment.

2. A simple, straightforward approach without convoluted reasoning. The comment is rarely complex, though the student may have to engage in complex thinking in order to arrive at Rashi's straightforward meaning. It is profoundly simple and simply profound. We must divest our thinking of gratuitous complexity and train our minds to think simply and clearly in order to plumb his meaning. Once we do, seemingly mind-stumping questions evaporate effortlessly.

3. Brief and precise in its choice of words. The student's respect for Rashi begins only when he internalizes this point. We can only arrive at the full meaning of his comments if we take his every word and its particular grammatical construction with the utmost seriousness. Confusion and misunderstanding arise when we casually gloss over his choice of words and the particular way he puts them together.

While much can be said about how Rashi approaches the task of commentary, I will limit myself to one basic point here. (More can be found in “What’s Bothering Rashi?” Feldheim Pub.)

First and foremost, Rashi's commentary is built on a "question and answer" principle. His commentary is meant to answer questions that arise from the text. While this may be true for all commentary, Rashi‘s presents us with a particular problem. He never - or hardly ever - tells us what his question is! To paraphrase a literary critic from another context we would say: "Every Rashi comment is an answer to a question. What is his question? That is the question!"

Discovering the implicit question behind Rashi's comment is what the study of Rashi is all about. Finding out "What is bothering Rashi" is the stuff of Rashi-interpretation.

In the Rashi analyses that follow each week on this site, the student should first learn to question Rashi. By that I mean that, after you read the comment, ask yourself questions about it. Why does Rashi use drash when p’shat could explain matters simply enough? Why does he need to comment at all? Why does he offer two comments when one would do, etc? After you have questioned him, so to speak, you are to see if his comment deals with your question. A common question is: What’s Bothering Rashi? Then you should try to see how the Rashi comment deals with “What was bothering him.”

Occasionally we will add a Deeper Look to delve deeper into the meaning of this comment; occasionally we will add a Closer Look to look more closely at Rashi’s precise wording.

Good luck in the exciting and challenging study of Rashi on Chumash.

Dr. Dr. Avigdor Bonchek can be contacted at msbonch@mscc.huji.ac.il.

Please click here to go to Parshas Ki Savo (70).

SOURCE:

On the Weekly Torah Portion by Rabbi A. Leib Scheinbaum.

Please click here to go to the PARSHAS KI SAVO.

SOURCE:

Rashi’s commentary sparkles with brevity, clarity and fine tuned precision. Not only what he says, but how he says it, conveys a maximum of meaning in a minimum of words. I would point to the following three characteristics of Rashi's commentary style which we must constantly bear in mind if we are to attempt to understand what he says. His commentary is:

1.   Based almost exclusively on the Torah-text. Although this is not always obvious, it is nearly always true. This requires the student to closely search the words of the Torah to uncover what Rashi is relating to. Rashi never "just" comments. Something about the words of the Torah impels him to comment.

2.   A simple, straightforward approach without convoluted reasoning. The comment is rarely complex, though the student may have to engage in complex thinking in order to arrive at Rashi's straightforward meaning. It is profoundly simple and simply profound. We must divest our thinking of gratuitous complexity and train our minds to think simply and clearly in order to plumb his meaning. Once we do, seemingly mind-stumping questions evaporate effortlessly.

3.   Brief and precise in its choice of words. The student's respect for Rashi begins only when he internalizes this point. We can only arrive at the full meaning of his comments if we take his every word and its particular grammatical construction with the utmost seriousness. Confusion and misunderstanding arise when we casually gloss over his choice of words and the particular way he puts them together.

While much can be said about how Rashi approaches the task of commentary, I will limit myself to one basic point here. (More can be found in “What’s Bothering Rashi?” Feldheim Pub.)

First and foremost, Rashi's commentary is built on a "question and answer" principle. His commentary is meant to answer questions that arise from the text. While this may be true for all commentary, Rashi‘s presents us with a particular problem. He never - or hardly ever - tells us what his question is! To paraphrase a literary critic from another context we would say: "Every Rashi comment is an answer to a question. What is his question? That is the question!"

Discovering the implicit question behind Rashi's comment is what the study of Rashi is all about. Finding out "What is bothering Rashi" is the stuff of Rashi-interpretation.

In the Rashi analyses that follow each week on this site, the student should first learn to question Rashi. By that I mean that, after you read the comment, ask yourself questions about it. Why does Rashi use drash when p’shat could explain matters simply enough? Why does he need to comment at all? Why does he offer two comments when one would do, etc? After you have questioned him, so to speak, you are to see if his comment deals with your question. A common question is: What’s Bothering Rashi? Then you should try to see how the Rashi comment deals with “What was bothering him.”

Occasionally we will add a Deeper Look to delve deeper into the meaning of this comment; occasionally we will add a Closer Look to look more closely at Rashi’s precise wording.

Good luck in the exciting and challenging study of Rashi on Chumash.

Dr. Avigdor Bonchek can be contacted at msbonch@mscc.huji.ac.il.

Please click here to go to Parshas Ki Seitzei (70).

SOURCE:

On the Weekly Torah Portion by Rabbi A. Leib Scheinbaum.

Please click here to go to the Parsha KI SEITZEI.

SOURCE:

Torah Reading for Shabbat 20th ADAR, 5770 - Ki Tisa

Chassidic Pearls
The Power of Patience - Ki Tisa
By: Rabbi Lazer Brody

Rabbi Winston's Window
What a Choice! - Parshat Ki Tisa
By: Rabbi Pinchas Winston

Torah Portion - Jacob's Ladder
Drawing a Line in the Sand - Ki Tisa
By: Jacob Rupp

Stories for the Shabbat Table
The Cave
By: Rabbi Tzvi Meir Cohn

Rebbe Nachman's Wisdom
Warriors of Transcendence, Part 7 - The Dare
By Rabbi Erez Moshe Doron

Beginner - Intermediate Parsha - Ki Tisa(Exodus 30:11-34:35)
When It Counts
By Rabbi Max Weimman

Advanced Parsha - Ki Tisa(Exodus 30:11-34:35)
Measure For Measure
By Rabbi Noson Weisz - Aish Jerusalem

Universal Torah - Shabbat Parshat KI TISA
Torah Reading:
Exodus 30:11-34:35
by Rabbi Avraham Greenbaum

Weekly Haftara
I Kings Chapter 18.1-39
by Rabbi Avraham Greenbaum

Weekly Haftara - Sephardi ritual
I Kings Chapter 18.20-39
by Rabbi Avraham Greenbaum

From our Sages on the Parshah - Parshah In Depth
Ki Tisa Verses: Exodus 30:11-34:35
Source Chabad org

The Kehot Chumash
Parshah Ki-Tisa - Parshah in PDF Format
Source Chabad org

Parshas HaShavua - Quick Vort
Parshas Ki Sisa: Rav Isaac Sher - Making The Eigel Was Not An Aveira
Source RevachL'Neshama

Parshas HaShavua - Quick Vort
Parshas Ki Sisa: The Chofetz Chaim To Rav Shimon Schwab - Answer The Call!
Source RevachL'Neshama

Parshas HaShavua - Quick Vort
Parshas Ki Sisa: Maharal Tzintz - Cashing In The Malach HaMaves's Gift
Source RevachL'Neshama

Parshas HaShavua - Quick Vort
Parshas Ki Sisa: Rav Eliezer HaGadol Ashkenazi - Is Ayin Hara Really A Threat When Counting?
Source RevachL'Neshama

Parshas HaShavua - Quick Vort
Parshas Ki Sisa: Betzalel, Chur, and Payback
Source RevachL'Neshama

Peninim on the Torah
PARSHAS KI SISA
By Rabbi A. Leib Scheinbaum

Chasidic Insights on the Weekly Parsha
CHASIDIC INSIGHTS PARSHAS KI SISO 5770 (from 5764) BS"D
By Zvi Akiva Fleisher

What's Bothering Rashi?
Parashas Ki Sisa (70)
By Dr. Avigdor Bonchek

The Baal Shem Tov Times
Ki Tisa
By Rabbi Tzvi Meir Cohn

Ari Insights on the Weekly Torah Reading
Fixing the Mixing
By Rabbi Yitzchak Luria (from the Writings of the Ari as recorded by Rabbi Chaim Vital); translated and edited by Moshe Yakov Wisnefsky

The Zohar - Teachings from the primary text of Kabbala, "The Book of Shining Light"
Traveling Blues
From Rabbi Shimon bar Yochai, translation & commentary by Shmuel-Simcha Treister

Chasidic Masters - An anthology of inspirational insights from the Baal Shem Tov and the Hasidic leaders of the succeeding generations
Sins, Snakes, & Golden Calf
By Yitzchok Wagshul, based on the writings of the Ari, Rabbi Shneur Zalman of Liadi, and the Lubavitcher Rebbe.

Mystical Classics - An anthology of explanations from the Ramban, Rabeinu Bachya, the Shelah, Rabbi Alshich, and the Ohr Hachayim
Acquiring Spiritual Elevation
By Rabbi Isaiah Horowitz; adapted from Shenei Luchot HaBrit by Eliyahu Munk

Ascent Lights - Contemporary illuminations from the director of Ascent-of-Safed
Facing Each Day
By Rabbi Shaul Yosef Leiter

Mystic Stories - Wonders and Inspirations from Master Kabbalists, Chasidic Rebbes, remarkable Jews
The Precious Coin
By Rabbi Yerachmiel Tilles

Contemporary Kabbalists - Penetrating insights for our times from leading Kabbalists & mystics from the 20-21th centuries
Preparations and Revelations
From the teachings of the Lubavitcher Rebbe - Rabbi Menachem M. Schneerson By Moshe Yakov Wisnefsky

TORAH PORTION - Beginner Level, Intermediate Level and Advanced Level
Learn about this week's Torah Portion: Ki Sisa,
By: Torah.org

Sources

Aish HaTorah   |   Azamra   |   Breslev.co.il   |   Baal Shem Tov Foundation   |   Chabad.org   |   Kabbalah Online   |   RevachL'Neshama   |   Shema Yisrael Torah Network   |   Torah.org

Tiny URL Shortener Service Used: TinyURL!™

Torah Reading for Shabbat 13th ADAR, 5770 - Tetzaveh

Chassidic Pearls
Spiritual Eyes - Tetzaveh
By: Rabbi Lazer Brody

Rabbi Winston's Window
A Smile for BTs - Parshat Tetzave
By: Rabbi Pinchas Winston

Torah Portion - Jacob's Ladder
Something Wicked - Tetzaveh
By: Jacob Rupp

Stories for the Shabbat Table
The Inhospitable Rabbi
By: Rabbi Tzvi Meir Cohn

Rebbe Nachman's Wisdom
Warriors of Transcendence, Part 6 - Unification
By Rabbi Erez Moshe Doron

Beginner - Intermediate Parsha - Tetzaveh(Exodus 27:20-30:10)
Clothes Make the Man
By Rabbi Max Weimman

Advanced Parsha - Tetzaveh(Exodus 27:20-30:10)
Jewish Joy
By Rabbi Noson Weisz - Aish Jerusalem

Universal Torah - Shabbat Parshat TETZAVEH
Torah Reading:
Exodus 27:20-30:10
by Rabbi Avraham Greenbaum

Weekly Haftara
I Samuel Chapter 15:1-33
by Rabbi Avraham Greenbaum

From our Sages on the Parshah - Parshah In Depth
Tetzaveh Verses: Exodus 27:20-30:10
Source Chabad org

The Kehot Chumash
Parshah Tetzaveh - Parshah in PDF Format
Source Chabad org

Parshas HaShavua - Quick Vort
Parshas Titzaveh: Rav Yehonoson Eibshitz – The Miracle of the Ner Maaravi
Source RevachL'Neshama

Parshas HaShavua - Quick Vort
Parshas Titzaveh: The Real Reason We Need A Mizbei'ach
Source RevachL'Neshama

Parshas HaShavua - Quick Vort
Parshas Titzaveh: Ksav Sofer - Davening For Tzitz To Return
Source RevachL'Neshama

Parshas HaShavua - Quick Vort
Parshas Titzaveh: Kli Yakar – Fashionable Clothing for the Thinking Man
Source RevachL'Neshama

Parshas HaShavua - Quick Vort
Parshas Titzaveh: Netziv - Higher Than A Kohen Gadol
Source RevachL'Neshama

Peninim on the Torah
PARSHAS TETZAVEH
By Rabbi A. Leib Scheinbaum

Chasidic Insights on the Weekly Parsha
CHASIDIC INSIGHTS PARSHAS T'TZA'VEH 5770 (from 5764) BS"D
By Zvi Akiva Fleisher

What's Bothering Rashi?
Parashas Tetzaveh (70)
By Dr. Avigdor Bonchek

The Baal Shem Tov Times
Tetzaveh-Purim
By Rabbi Tzvi Meir Cohn

Ari Insights on the Weekly Torah Reading
Lights of Rightousness
By Rabbi Yitzchak Luria (from the Writings of the Ari as recorded by Rabbi Chaim Vital); translated and edited by Moshe Yakov Wisnefsky

The Zohar - Teachings from the primary text of Kabbala, "The Book of Shining Light"
Secret Names of the Urim and Tumim
From Rabbi Shimon bar Yochai, translation & commentary by Shmuel-Simcha Treister

Chasidic Masters - An anthology of inspirational insights from the Baal Shem Tov and the Hasidic leaders of the succeeding generations
Love Shine
By Yitzchok Wagshul, based on the writings of the Ari, Rabbi Shneur Zalman of Liadi, and the Lubavitcher Rebbe.

Mystical Classics - An anthology of explanations from the Ramban, Rabeinu Bachya, the Shelah, Rabbi Alshich, and the Ohr Hachayim
Holy Garments
By Rabbi Isaiah Horowitz; adapted from Shenei Luchot HaBrit by Eliyahu Munk

Ascent Lights - Contemporary illuminations from the director of Ascent-of-Safed
Altars of the Self
By Rabbi Shaul Yosef Leiter

Mystic Stories - Wonders and Inspirations from Master Kabbalists, Chasidic Rebbes, remarkable Jews
Necessary Pilgrimages
By Rabbi Yerachmiel Tilles

Contemporary Kabbalists - Penetrating insights for our times from leading Kabbalists & mystics from the 20-21th centuries
Garments of Redemption
From the teachings of the Lubavitcher Rebbe - Rabbi Menachem M. Schneerson By Moshe Yakov Wisnefsky

TORAH PORTION - Beginner Level, Intermediate Level and Advanced Level
Learn about this week's Torah Portion:
Tetzaveh and Purim ,
By: Torah.org

Sources

Aish HaTorah   |   Azamra   |   Breslev.co.il   |   Baal Shem Tov Foundation   |   Chabad.org   |   Kabbalah Online   |   RevachL'Neshama   |   Shema Yisrael Torah Network   |   Torah.org

Torah Reading for Shabbat 6th ADAR, 5770 - Teruma

Torah Reading for Shabbat 22nd SHEVAT, 5770 - Yitro

Torah Reading for Shabbat 15th SHEVAT, 5770 - Beshalah

Torah Reading for Shabbat 8th SHEVAT, 5770 - Bo

Torah Reading for Shabbat 1st SHEVAT - Va'eira