The name of this week's Torah portion Emor literally means "speak." Why is it important that we speak? What is the special power of speech?

The Torah reading of Kedoshim begins: "You shall be holy because I, the L-rd your G-d, am holy." Why is this single statement considered to be the foundation of mitzvah observance?

Why does the Torah require one to bring a sin offering for an inadvertent sin? What is the point of atoning for something that was an accident? The answer can only be understood by first explaining the Torah's view on our subconscious motives.

In this week's portion, Moshe makes a financial audit of the charitable contributions made toward the building of the sanctuary in the desert. Why does Rashi say that Moshe counted "the weight" of the donations made by the people and not the value? To answer this question, we must answer another question: What is the value of a mitzvah that is performed without feeling?

What are the real causes of shame and self-consciousness and what can be done to overcome them? The answer lies in understanding the mysterious "tachash" animal (sometimes translated as a unicorn) whose colorful skins were used to decorate the sanctuary in the wilderness.

Four fifths of our people did not leave Egypt at the time of the Exodus. Why will the coming redemption with Moshiach be different? Why is the answer to the wicked son of the Haggadah to remind him that if he had been in Egypt he would not have been redeemed? We will understand all of this in light of a little known story about when the Lubavitcher Rebbe reached out to chess master Bobby Fischer who had renounced his Jewish identity.

Just before they were separated for twenty-two years, Yaakov shared a final message with his son Yosef. How did these words keep Yosef alive through all of his trials and travails? What message would you want to be your last to your child?

How did our patriarch Yaakov finally separate himself from his abusive father-in-law Lavan? What can we learn from this story about how to deal with people whose fragile egos feel assaulted by our very existence? Based on Hasvaaduyos 10 Kislev, Shabbos Parshas Vayeitzei 5746 pp. 655-656 and 664-666.

Which is more essential to life: material security or spiritual clarity? Looking at the first Jewish home, our mother Sarah's tent, we can answer this question and also settle an ideological debate between two great 20th century Jewish psychologists, Abraham Maslow and Viktor Frankl.

Should we be concerned when high profile celebrities spread anti-Jewish hatred? The answer is contained in this week's Torah portion of Vayeira.

The story of Avraham's travels in the Torah reading of Lech Lecha leads to a discussion about whether doing G-d's will is supposed to actually make our lives better.

The Jewish people have always turned to the words of Torah for comfort and strength. What important lesson does the story of Noah's Ark teaching us about the need to immerse ourselves in the holy words of Torah?

The Bais Yaakov (son of the Izhbitzer) explains a deeper truth about sins against G-d and how they reconcile with a divine plan that can never be abrogated. In the parsha, Yosef explains to his brothers that they did not send him to Egypt but rather G-d sent him. What Yosef was trying to communicate to them was that even if they were sinning, their actions still aligned on a deeper level with a G-dly intent.

The Alter Rebbe writes a letter to his chasidim after his release from prison warning them not to gloat over their adversaries. Rather, he explains, they should conduct themselves like Yaakov our father who responded to G-d's kindnesses toward him by feeling exceedingly humble.

The Shelah explains the deeper reason why Yaakov Avinu spoke about marital intimacy in ways that may seem inappropriate to us.

The unique praise of Yaakov Avinu is that all of his offspring followed in his path. What was Yaakov Avinu's secret to success in marriage and raising children? In an edited farbrengen from 5725, the Rebbe explains how success at home has to do with knowing when to not really be present and when to be completely focused. Based on Likkutei Sichos vol. 5, pp. 376-378.

The Sfas Emes explains that the greatness of Sarah our Matriarch is that no matter what was going on in her life, she retained her connection to G-d so that, from her perspective, it could truly be said that every day of her life was "a good day."

The Shem MiShmuel asks how Avraham could plead for mercy on behalf of the people of Sodom when they were so cruel to others. Isn't kindness to the Sodomites actually cruelty to their victims?

The Ben Ish Chai explains how Avraham Avinu was able to exhibit astounding alacrity when it came to doing mitzvos yet when he needed to deal with mundane matters he remained emotionally detached.

How Noach fell short as the spiritual leader of his generation. A textual study of the Kedushas Levi (R' Levi Yitzchak Berditcherver) on the Torah portion of Noach. At the Thursday Night Men's Cholent class.

What does the Torah portion of Vayeilech reveal about the hidden joy within Shabbos Shuvah? Based on Sefer HaSichos 5749 pp. 6-7.

Is everything G-d does really for the good? If so, are we meant to always feel that way? Two classic Aramaic translations of a single word represent two different perspectives on evil. Based on Likkutei Sichos vol. 19, pp. 133-139.

Understanding the relationship between a leader and his people from the fact that Moshe was blamed for the sin of the Golden Calf although he was not present when it happened. Based on Likkutei Sichos, vol. 21, p. 175.

The Torah describes the mitzvah of the arm Tefilin as an action ("you shall bind them... on your arm") whereas the mitzvah of the head Tefilin is described as a state of being ("they should be... on your head.") What is the legal and mystical distinction between these two expressions? What does it teach us about the difference between the mind and the heart? Based on Likkutei Sichos, vol. 39, pp. 22-29.