Daily Tanya: Recent Episodes
Mrs. Tsyrl Turen
Daily Tanya recordings by Master Tanya Teacher, Mrs. Tsyrl Turen. Spiritual growth through mindful meditations and G-dly awareness. Tap into your G-dly soul every day and emerge as a transformed person.
The epistle that follows, beginning “The letters that are revealed,” is one of the epistles that was appended to the edition of the Tanya published in Vilna in the year 5660 (1900), these additions being noted by R. Asher of Nikolayev in his introductory declaration there.53
This relevance of this epistle to the previous one may be found in the following parallel: The previous epistle explains how only the netzach-hod-yesod-malchut (i.e., the lower sefirot) of the Emanator extend to the recipient. The conclusion of the present epistle likewise explains54 that only the hindmost aspect and externality of the netzach-hod-yesod of the higher realm enter the lower one.
Surprisingly, the Hebrew verb used here is tamnu (in the first person plural), which would make the phrase mean, “we have not been brought to an end.” If the verse sought to say that the kindnesses “have not ended,” rather than “because of G-d’s kindnesses, we have not been brought to an end,” it should surely have used the verb tamu (in the third person plural), as the Alter Rebbe goes on to point out.
Unlike the light that pervades all worlds (memalei kol almin), which permeates and vests itself within them (just as the soul vests itself in the body), the encompassing light remains aloof from the worlds.
Even the creatures of the highest spiritual worlds are finite beings, and in order for them to be created in a finite manner, the process of “contraction” must be invoked. Being finite, they are totally dissimilar to their source—the infinite G-dly light that exists prior to “contraction.”
The spiritual counterpart of the Exodus is the acceptance of the Kingdom of Heaven during the recitation of the Shema and one’s desire to cleave to G-d and be united with Him, for by these means, the soul frees itself from the exile and confines of the body and becomes one with G-d.
When tzaddikim perform a mitzvah, they actually feel how it unifies their soul with G-d. This, in turn, awakens within their soul a feeling of fear and awe of G-d, followed by a feeling of intense love of Him. This, of course, is not the case with these who “feel not.”
The Alter Rebbe now goes on to say that the word kideshanu also alludes to the sanctification a Jew achieves through Torah and mitzvot, sanctification implying a state of exaltation and separation from all worlds.
Like the lowly and disgraceful individual who was raised from the dunghill by the king in person, the Children of Israel were brought forth out of Egypt by the King Himself,
The king depicted here rules not over one land but over many; his love for the person is not only harbored in the heart but is manifest; the manner of love is not ordinary but “great and intense”; and the love is shown not to an ordinary person but to a truly despicable character. The Alter Rebbe goes on to state how his love is displayed:
In this chapter, the Alter Rebbe goes on to explain how very, very close it is for every Jew to reveal his hidden love of G-d. The approach explained in this chapter is novel (as the Rebbe clarifies) inasmuch as it utilizes the Jew’s very nature, thereby obviating the need for a specific manner of contemplation; a relatively general and tangible manner of contemplation will do, as will soon be explained. Indeed, the lower the spiritual level of the individual, the easier it is for him to awaken this hidden love—a paradox that will also be explained presently.
In the chapter that follows, the Alter Rebbe describes yet another manner of attaining the level of lishmah, of performing Torah and mitzvot with the innermost feelings of one’s soul. This approach consists of utilizing the third of the primary spiritual emotions, namely, compassion—the attribute of tiferet (lit., “beauty”), which is the distinctive characteristic of our forefather Jacob—as follows. Before engaging in Torah and mitzvot, a Jew should arouse in his mind the attribute of compassion for the divine spark of his soul. For the soul had to descend from its source, from the most lofty of spiritual heights, to the nethermost level in order to garb itself in a body whose life-force derives from kelipot and is as distant as possible from G-d. This is all the more so if the individual caused the “Exile of the Shechinah” through improper thoughts, speech, or deeds. With this sense of spiritual compassion, he should study Torah and perform mitzvot, for they enable the soul, with the Divine spark that animates it, to return to its source in the blessed Ein Sof.
Love created purely as a result of contemplation is more passionate and fiery than love which is essentially inherited, even when the inherited love is revealed through contemplation
although the two abovementioned loves (“My soul…” and “Like a son…”) are naturally found in a Jew’s soul, deriving as they do from the Patriarchs, still, when they are in a revealed state in one’s heart, they are able to elevate the Torah and mitzvot that result from them to the World of Beriah.
When the soul, G-d’s child, is clothed in the body and animal soul, it is in a state of captivity. Through Torah and mitzvot, it is liberated from this captivity and is joined with G-d. This causes Him a joy similar to that experienced by the mortal king in the analogy.
In the previous chapter, the Alter Rebbe explained that there are two broad categories in the love of G-d, ahavah rabbah and ahavat olam. Ahavah rabbah cannot be attained by man unaided. It is granted as a gift from above when an individual merits it; reflection alone on G-d’s greatness can in no way engender this level of love. Ahavat olam, however, results from intense and sustained meditation on the greatness of G-d.
It has previously been noted that the higher level of love can come about only after one’s fear of G-d is total. However, the lower level of love may sometimes come about, as shall soon be explained, even without being preceded by the fear of G-d.
The Alter Rebbe explains in this chapter that just as there are two general levels of fear of G-d, there are also two general levels of love of G-d.
The Alter Rebbe now goes on to elaborate on a frame of mind which can and must exist constantly—“acceptance of the yoke of the Kingdom of Heaven.” This is not attained through contemplation. Rather, it comes as a result of faith alone—and this state can exist constantly in all individuals.
There is yet another means by which an individual may awaken within himself the fear of G-d—by being able to “see” the King. For by observing heaven and earth and all the created beings that inhabit them and realizing that they all derive their life from G-d, he will have fear of Him.
All Jews possess a “hidden treasure of fear of heaven” in their hearts. Through the faculty of daat, this fear of heaven is revealed and felt in one’s thought and also affects his speech and actions.
While it is true that the soul has this capacity by dint of its being nurtured from the soul of Moses (for were the soul lacking this capacity, then even the greatest effort would be of no avail, for how can a created being possibly comprehend and feel its Creator? How can a soul enclothed in a body feel and be bound to G-dliness?), nevertheless, even after possessing this capacity, it requires a prodigious effort to actually comprehend and feel G-dliness.
In order to “serve Him with all your heart and with a longing soul,” it is necessary to “know the G-d of your father”—to know and comprehend His greatness. This is taught to the Jewish people by the scholars of each generation, within whom sparks of Moses are enclothed.
Speaking of the form of service that was earlier deemed surrender of the soul, the Alter Rebbe will now go on to say that it should be undertaken not for the sake of returning the soul to its original source but only to cause G-d pleasure.
A person should begin each Mitzvah, prayer or Torah study session with the intent of unifying the G-dly energy source of his soul with the collective life force of all Jewish souls with G-d.
Even if one loves G-d but lacks a fear of Him, his spiritual labors will not be of the kind that the Torah calls avodah, divine service. And should he fail in his attempts at awakening a fear of G-d in his heart, he should at least arouse a feeling of fear and awe in his mind.
But what of one who finds it impossible to arouse even a feeling of intellectual awe of G-d? The Alter Rebbe will now go on to say that since this individual, too, meditates upon the abovementioned concepts, and, furthermore, his intent during the study of Torah and the performance of mitzvot is to serve G-d, these activities are therefore also deemed to constitute a completely valid form of service.
A Jew’s divine service must embrace both that of a son who serves his father out of love and that of a servant who serves his master out of fear and awe.
A Jew’s spiritual service also includes the goal of becoming one with all the Jewish people. For this reason, his intentions should not be limited to having his own soul cleave to G-d but also that the source of his soul and the source of all the souls of Israel cleave to Him.
By doing so, the individual brings about the union (yichud) of the higher and lower levels of G-dliness known respectively as Kudsha Brich Hu (“the Holy One, blessed be He”) and His Shechinah (“the Divine Presence”), for the former is the source of Torah and mitzvot, and the latter is the source of all Jewish souls.
Complete Service of G-d which is prompted by contemplation can be accomplished by arousing—even if only in his mind—at least a minimal level of fear and utilizing it in the study of Torah and the performance of the commandments.
The individual’s intent, then, is that the aforementioned study and performance have an effect on his soul
G-d not only bestows His Kingship upon him in a general manner but that He also does so in a (so to speak) personal manner.
A Jew should remind himself that the whole purpose and intent of creation, viz., G-d’s Sovereignty, relates to himself specifically, that G-d become King over him.
The realization that G-d bestows His Kingship upon each individual in particular touches a responsive chord within one; he is then more apt to demand of himself that he accept the heavenly yoke.
Love and fear of G-d are themselves enumerated among the 613 mitzvot; why, then, are they assigned a secondary status?
The Alter Rebbe elaborates on the correspondence of “wings” to fear and love. He quotes Tikkunei Zohar, where the subject is treated extensively.
According to what has been said concerning the role of love and fear in elevating one’s Torah and mitzvot, the analogy is clearly understood,
With the revelation of Divine will, the middot fuse, and the attributes of severity are “sweetened,” or tempered, with kindness. This, in turn, results in an increased flow of Divine kindness into our world.
Torah studied out of habit, without personal motive yet lacking any intention of lishmah, cannot ascend on high to be absorbed into the sefirot. The Alter Rebbe now proceeds to explain why this is so.
The difficulty: The Torah and G-d are altogether one, for the Torah is G-d’s will. Thus, the Torah is higher even than the sefirot, just as G-d’s will transcends the sefirot. Why then does the Torah need one’s kavanah to elevate it to the sefirot?
Divine “service” connotes the relationship of a servant to his master, whom he serves chiefly out of fear, unlike a child, who carries out his father’s wishes mainly because he loves him. When one performs a mitzvah out of the love of G-d alone without fear of Him, he is indeed acting for G-d’s sake—but he is not serving Him.
If one cannot arouse his natural love of G-d to the point where it is actually felt in the heart, he must try, as discussed above, to arouse it at least so that it be felt in the conscious mind and in the substratum of the heart. Even this low-level arousal can produce a will and resolve to study the Torah and fulfill the mitzvot.
In the merit of Yaakov Aryeh Ben Avraham, who's yahrtzeit is today. May his Neshama have an Aliya.
Unlike wages paid to a laborer, for example, which are no index of the nature of the work performed, the reward for a mitzvah—i.e., the revelation of G-dliness experienced by the soul that performed the mitzvah—is actually the fruit of the mitzvah itself; the revelation consists of a ray of the G-dly light emitted by the mitzvah.
Hence, the Alter Rebbe will now continue, it is only the G-dliness in a “contracted” ChaBaD that creatures of Beriah can grasp and absorb (and even then only to the extent of their limited capacity); the light of ChaBaD in its pristine state, as in Atzilut, is beyond them.
the Alter Rebbe will now discuss the divine service of those souls whose abode is the World of Atzilut. The quality of their divine service, he explains, surpasses even that of intellectual love and fear. This is the level of those tzaddikim who become veritable “chariots” for G-d: they have no will save His will, and their every act testifies to their utter self-nullification before Him.
The lower level of kavanah is that which stems from an arousal of the soul’s natural, instinctive love and fear of G-d. Such kavanah is comparable to the soul of an animal, which is ruled by its natural instincts.
The Alter Rebbe now opens ch. 39 by stating that for this reason, the angels, who fear and love G-d by their very nature, are metaphorically called “animals.”
The Alter Rebbe now goes on to discuss two levels in kavanah, the higher one of which is comparable to the soul of man and the lower to the soul of animals.
The Alter Rebbe now goes on to say that, like the actual mitzvot themselves, man’s kavanah in performing them expresses G-d’s will. It is the illumination of Divine will contained in kavanah that is superior.
While the revelation of G-dly life energy force varies within different forms of life and existence, in essence, the life force is all the same, from a single source of life.
the Alter Rebbe explains that every existing being would instantly revert to absolute nothingness were it not for the G-dly life-force constantly creating it and keeping it in existence.
the physical is incomparable to the spiritual (so much so that philosophers agree that the evolution of the material from the spiritual is the most radical form of creation ex nihilo). The body, being physical, is thus incomparable to the soul, which is spiritual.
Since the ultimate goal is the perfection of the vital soul and the body, thought alone, being the province of the divine soul, cannot satisfy the demands of the mitzvot of speech; they require verbal articulation. Speech alone, however, without thought, is sufficient, since the vital soul and the body are elevated thereby.
charity is superior to all other mitzvot, including Torah study.
The thought that in Torah study, one “calls” G-d to himself, just as, for example, one calls his friend to come to him, will surely arouse in the student a feeling of intense awe of G-d.
Creation, and the soul’s descent into the body, were both intended for the purpose of elevating the body and vital soul and thereby the entire world; moreover, this objective is reached primarily through the mitzvot involving action inasmuch as these mitzvot are performed by the body and vital soul; these mitzvot are therefore of primary importance.
Why is it that suffusing the vital soul with Ein Sof-light and banishing the impure kelipot from the vital soul produces a parallel effect on the entire world?
The purpose of the Messianic era and of the resurrection, namely, the revelation of His glory and Divinity and the banishment of the spirit of impurity from the earth, is fulfilled by the act of the Mitzvah.
Since all that derives its vitality from the three wholly unclean kelipot cannot rise to holiness, only the observance of all the 365 prohibitions allows the entire vital soul to ascend without any part of it held back by the impurity of these kelipot. But whereas the revelation at Sinai lasted only a short time, the revelation in the future will be permanent. Kelipat nogah, containing both good and evil, is the medium through which these kelipot which are completely evil receive their vitality from G-dliness, which is completely good. When kelipat nogah ascends to G-dliness, the impure kelipot, no longer having any access to G-dly vitality, cease to exist.
The 248 positive commandments correspond to the body’s 248 limbs and, indeed, the function of these mitzvot resembles that of the limbs. Every organ of the body is a vehicle for a particular faculty of the soul and brings that faculty into active expression. Similarly, every (positive) mitzvah is a vehicle for the expression of a particular aspect of Divine will and brings about a G-dly revelation.
The divine soul is entirely spiritual, the body, physical. Therefore, the divine soul cannot activate the body to perform a mitzvah except through an intermediary. This intermediary is the animal soul, which, on one hand, is a soul, a spiritual life force, yet, on the other hand, is actually clothed in the blood and the bodily organs.
The Rebbe notes: Unlike, for example, the wages paid by the owner of a field to the laborer who plows and plants in it, where the laborer does not create the money he is paid, a mitzvah actually creates its own reward.
The revelation at Mount Sinai was that of the Messianic Era. We see that in the Messianic era, G-dliness will be revealed to all the nations of the world—and in this state lies the fulfillment of the purpose for which this world was created.
The Torah thus represents the “light of His Countenance,” i.e., the inner light of G-dliness. When this light was revealed through the uttering of the Ten Commandments, the entire world experienced a revelation of G-dliness.
The statement that “G-d desired an abode in the lower realms” shows the latter position to be the true one, and the “abode” is built by the revelation of His Presence in this lowest of worlds to a degree surpassing even that in the highest.
In man, the microcosm, the animal soul and the body, are “the lower realms.” Therefore, the practical mitzvot which draw the light of the Shechinah upon them constitute man’s ultimate purpose.
Furthermore, through the practical mitzvot and through their elevating effect on the body and animal soul, the material world in its entirety becomes a “dwelling place” for G-d.
Those mitzvot performed in one’s thought and speech cause the light of the Shechinah to rest upon the divine soul alone. Drawing this light upon the body and upon the animal soul requires the performance of mitzvot which involve action, where one harnesses the power of the animal, life-giving soul.
Man must put their entire focus on feuling the Shechina which rests above them by fulfilling Mitzvot and focusing on Torah and connecting to G-d
Since the divine soul is clothed within the animal soul, the objective obviously lies in perfecting the animal soul itself. From this perspective, the battle of the beinoni does indeed seem futile, since all his efforts have no effect on the evil nature of the animal soul.
The previous discussed forms of joy do not conflict with the bitter remorse and sadness that one experiences over one’s spiritual failings. For, although joy and sadness are opposites, they can nonetheless coexist when each has its own, distinct cause.
At Mount Sinai, Israel was privileged to experience a glimmer of a very high level of self-nullification, akin to the forefathers and Moses. However, this level of Bittul is not sustainable to the common folk.
It is known that “The Patriarchs are truly the Divine Chariot.” I.e., their constant awareness of G-d’s unity led them to be continuously in a state of self-nullification before G-d, as was that of the prophets, including Moses. His was such a total surrender to G-dliness that the very words he uttered were Divine speech; the relation of Moses’ throat to Divine speech was that of one’s throat to his own speech.
When G-d’s unity is revealed in the mind and heart of men, this world becomes an abode for G-d; He is revealed there just as one reveals himself completely in his own home. Being thus imbued with the awareness of G-d’s true unity, he will be able to overcome any obstacle hindering him from carrying out the mitzvot. For how can anything stand in the path of G-d’s will—the mitzvot—when there is nothing in the world apart from G-d?
The Alter Rebbe goes on to say that one’s relationship with the sinner as a whole should be guided by love. By arousing one’s compassion for him, one restricts one’s own hatred so that it is directed solely at the evil within the sinner, not at the person himself.
To hate such a sinner is surely unjustifiable since no sin that he commits is considered deliberate. There is also no reason to keep one’s distance from him out of fear that he will learn from his evil ways since he is not on close personal terms with him in any case.
Since every Jew has a divine soul, and since the commandment to love one’s fellow is based on the essential unity of the souls, it follows that this commandment applies to every Jew without exception. In fact, however, we find the Talmud exhorting us to hate certain fellow Jews. How do we reconcile these apparently contradictory requirements? The Alter Rebbe proceeds to clarify.
In the previous chapter, the Alter Rebbe taught that when one is bitterly remorseful over his sorry spiritual state, he must strive for joy by considering the following: True, on account of his body and his animal soul, he is utterly remote from G-dliness. Yet, he has within him a divine soul, veritably a part of G-d. This soul, in exile within the body and the animal soul, is to be greatly pitied.
Like the kal shebekalim, he too fails to wage war against his evil impulse when it is required of him. Yet, this still does not explain the requirement that one consider oneself lower than every man. In what way is he worse than the kal shebekalim?
With a scholar, the reverse is true: an oversight due to lack of study is adjudged as being as grave as a deliberate sin. Thus, his failure to restrain his evil impulse is indeed worse than the failure of the kal shebekalim.
Upon honest reflection, one may come to notice that their actions have been less than desirable. In matters that may seem minor, one may have been less diligent in paying attention to the details of the law.
True, on account of his body and his animal soul, he is utterly remote from G-dliness. Yet, he has within him a divine soul, veritably a part of G-d. This soul, in exile within the body and the animal soul, is to be greatly pitied. One should therefore strive constantly to release it from this exile and to return it to its divine source through engaging in the Torah and the mitzvot. Such a return will bring one great joy, the joy of freedom.
While the methods previously may effectively dispel timtum halev, they would seem to have an undesirable side effect—depression. These next chapters will deal with this issue and offer direction.
When one studies Torah only as much as his natural inclination or habituated diligence dictates, he requires no effort or struggle at all. But in order to match the struggle of the kal shebekalim, one must study far, far more than he would by nature or habit.
Even the most dispassionate and cloistered of men must often engage in battle with his evil inclination, both in the area of “doing good” and in that of “turning away from evil,”
A great way to combat Timtum Halev is through humility. After coming to a genuine appreciation of the struggles of another human being, we become to realize the potential of our strength and determination, that we certainly can attain even higher. We gain an appreciation for the victories of our peers.
When the light of his soul does not penetrate his heart, it is merely due to the arrogance of the sitra achara, which will vanish as soon as he rages at it.
Even one who cannot call to mind any past sins can humble his spirit by contemplating how often he has become a vehicle for impurity through his thoughts, words, and actions which, though not sinful, were still of the realm of the sitra achara—since they were not directed toward G-dliness.
The difficulties in his divine service and the timtum halev serve as an impetus so that he will call forth greater resources from within himself and repent more deeply.
The Alter Rebbe now proceeds to suggest various lines of reasoning that the beinoni may use in order to humble and crush his spirit—and thereby the sitra achara of his animal soul. The first of these follows from the point just concluded, that the personality of the beinoni is, in fact, an expression of the sitra achara—the animal soul.
The Alter Rebbe now proceeds to explain how this is accomplished. He points out that the personality of the beinoni is his animal soul. (When a beinoni says “I,” he is referring to his animal soul.) Thus, by crushing his own spirit, he crushes the sitra achara and thereby enables the light of the soul and intellect to penetrate himself.
In this chapter, the Alter Rebbe will discuss means of dealing with “dullness of heart” (timtum halev) after describing this state more clearly.
The two souls battle over jurisdiction over the mind. Therefore, if a Beinoni experiences feelings or thoughts that do not stem from holiness, rather than grapple with them, he should try to avoid them at all costs. Contending with such thoughts would only drag him down further. Instead, one should beseech G-d for mercy and to come to his aid.
“Sanctify yourselves…,” applies only to beinonim, not to tzaddikim. For the intention of the commandment is that even one’s personal, permissible, and mundane matters should not be attended to out of the desire of one’s animal soul but for the sake of G-d. This directive cannot apply to tzaddikim, who are unencumbered by desires of the animal soul
The subjugation of the sitra achara and the consequent Divine pleasure are brought about not only by one’s struggle against the sitra achara when it attempts to lead one to sin (as in our case, where the lack of a struggle against evil thoughts, and the continued meditation on them, would constitute a sin). Rather, one produces the same effect by struggling with one’s nature in abstaining from permitted matters.
One type of offering we can give to G-d is one of sweetness, of pure righteousness. Another type is when the naturally wicked, overcome the evil inclination, thus making the bitter into sweet.
The Alter Rebbe explained there that the evil in the soul of the beinoni remains vigorous; his task is to prevent it from expressing itself in thought, speech, and action. Thus, he has no control over the occurrence of evil thoughts in his mind, but only over his acceptance or rejection of these thoughts.
A tzaddik subjugates his animal soul to such a degree that it is unable to arouse temptation in his heart. His mind is therefore untroubled by evil thoughts. Those, however, of whom Job said that they were “created wicked” cannot rise to this level. It is always possible for evil thoughts to enter their minds; their task is not to give them free rein.
In this chapter and the next, he will discuss another type of melancholy, caused by concern over one’s sinful thoughts and desires. This category itself may be further subdivided into two: (1) where these thoughts occur while one is occupied with his material affairs and (2) where these thoughts disturb his service of G-d in Torah study, prayer, and the like.
In this chapter, the Alter Rebbe discusses the first situation. He states that not only are these thoughts no cause for sadness but on the contrary, they ought to give rise to joy.
In the coming chapters, the Alter Rebbe will discuss means of overcoming possible obstacles in the path of one’s service to G-d. In the first instance, he shows how one may overcome the sadness and dullness of heart, whereby the heart becomes insensitive to feelings of love and fear of G-d.
We see that the union of the soul with G-d that is affected through the mitzvot is eternal. When one considers that he would gladly give up his life so as not to be (even momentarily) parted from G-d by practicing idolatry, he will realize that he surely ought to exert himself in performing the mitzvot which bind him to G-d forever.
This details how the mitzvot effect a bond between man and G-d. The Alter Rebbe will now go on to explain why this bond is eternal.
No created being can possibly consider itself separate from G-d unless the Divine will is concealed from it. Since the inner aspect of this will stands revealed in one’s performance of a mitzvah, it does not permit any sense of separation.
One could, after all, submit to coercion and practice idolatry and rely on teshuvah to save him from a lasting separation from G-d. Yet no Jew would take advantage of this resource; the love of G-d innate in every Jew dictates that he sacrifice his life rather than bear the temporary separation caused by idolatry.
Additionally, the Alter Rebbe shows how one could utilize his hidden love of G-d in refraining from sin. He now goes on to the category of “doing good,” discussing the use of the hidden love in leading one to perform all the positive commandments.
In this chapter, the Alter Rebbe concludes the discussion, stating that every Jew, at any time, is able to dispel the “spirit of folly” and to arouse his hidden love for G-d. Thus, when he is tempted to sin, he will actually feel how the sin would tear him away from G-d, and he will therefore resist the impulse. Similarly, when he is required to perform a mitzvah, he will feel his love for G-d dictating that he do so so as to be united with Him.
A transgression has exactly the opposite effect of a mitzvah. Whereas a mitzvah joins one to G-d, a transgression severs one from Him; whereas a mitzvah attests to G-d’s unity, a transgression implies idolatry.
The Alter Rebbe explains that there is a higher level of awe than that which is a prerequisite for performing the commandments. This level can only be attained as a result of one’s observance of the commandments.
Now if the commandments lead one to a higher level in the fear of G-d, surely the study of the Torah leads one to a still higher level. This the Alter Rebbe now discusses.
G-d’s wisdom is thus the source of vitality for all the worlds.
It must be above all the worlds, since it is their source.
Since every Halachah expresses the Divine will, the unity which the study of the Halachah effects between the soul and the Divine will surpasses even the unity of body and soul. Thus, when one studies the Torah, Prophets, and the Writings, he becomes united with the Divine will and wisdom, which are absolutely one with G-d Himself. For the unity of the mitzvot with G-d is like that of body and soul, where two separate entities are joined, whereas Torah is entirely one with G-d.
The reason for the Sages’ designating specifically the Patriarchs as G-d’s chariot, although every Jew’s body becomes a “chariot” when he performs a mitzvah, is that the Patriarchs’ submission to the Divine will was unique in its power, its scope, and its consistency. All their organs were totally surrendered to the Divine will throughout their lives—whereas with other Jews, only those organs which perform a mitzvah are a “chariot,” and then only during the act. In fact, the same organ which today served as a “chariot” to G-d’s will might conceivably serve the opposite purpose tomorrow.
The response of his organs is automatic; one need not consciously occupy himself with activating his hand. As to the phrase, “without any command or instruction”: When one must exert effort in activating his faculties (e.g., when one dislikes a particular task but forces himself to do it on the strength of logic), this effort is spoken of as an internal command from one faculty to another. However, when one’s will activates the organs of his body, there is no such command involved.
Since G-d desires the worlds only as a vehicle for the performance of the mitzvot, as explained above, and it is only for this reason that He animates the worlds—
In this chapter, the Alter Rebbe goes on to say that since, after all, the Torah does use the term “speech” with regard to Divine revelation, we must say that Divine speech contains, to some extent at least, the second characteristic of human speech as well (i.e., that it becomes separated from the speaker). He explains that this is in fact so but only with respect to the beings created by Divine “speech”—they perceive G-d’s Word that created them, and consequently also themselves, as being separate from G-d. This is specifically the case with the kelipot and the sitra achara, which represent a denial of G-d’s unity.
“Even the darkness does not obscure because it derives from you”, i.e., the veil of tzimtzum is itself of divine origin, and therefore, it cannot obscure G-dliness. For as the Alter Rebbe goes on to say, only a foreign body can constitute an obstruction; one cannot hide from his own self.
For the created beings, the revelation of the creative power contained in G-d’s Word represents the greatest possible change—the passage from nonexistence to existence, since they come into being only when the Divine Word begins to actually create worlds.
When we refer to G-d’s revelation as His “speech,” the analogy extends only to speech as revelation and communication but not to speech as something separate from the speaker—an idea which is not applicable to G-dliness.
In comparison with G-d, Who is infinite, His Word, which represents His creative and animative powers, is as totally nonexistent.
G-d’s unity means not only that there is but one Creator but that G-d is the only existing being. All of existence is absolutely nullified before Him and completely one with Him. Therefore, when one acts in defiance of G-d’s will as expressed in the commandments, he sets himself apart from G-d as though he were a separate and independent entity. This constitutes a denial of G-d’s unity, and the transgressor is therefore considered an idolator. This the Alter Rebbe now explains in detail.
Two questions remain: (1) What is the nature of this love (i.e., what does it strive for)? (2) How is fear of G-d incorporated in it? They will be dealt with in this chapter.
The Alter Rebbe now goes on to explain why it is chochmah that is the original recipient of the light of the Ein Sof. The explanation is based on a discussion of the nature of the soul’s faculty of wisdom.
The union of every Jewish couple, no matter how low their spiritual level, brings forth a soul from, at the very least, the lowest level of holiness.
In the following chapters, the Alter Rebbe will explain an alternative method of attaining the love and awe of G-d, a method that may be used even by one with the aforementioned shortcomings. It consists of arousing the natural love of G-d that lies hidden in the heart of every Jew, a love that is his birthright, his inheritance from our Patriarchs. No meditation is needed to arouse it; all that is required of him is to recall and to make himself aware of this love—and he will be motivated by this recollection to observe the mitzvot. Since no meditation is required to create them, such love and awe of G-d are indeed “very near.” They are accessible to all.
The Alter Rebbe’s point is that the main objective in the commandment to love G-d lies not in the love itself but in the practical and wholehearted fulfillment of the commandments that is motivated by this love, for the main thing in this world is action.
It is indeed “very near” to us to love and fear G-d, for we are able to create at least an “intellectual emotion” by means of our mind, which is under our control, even if our heart is not. However, this does not apply to the rasha, who is a slave to the desires of his animal soul and must repent before beginning to serve G-d with love and fear.
“Desires for worldly pleasures are unable to dwell in the heart together with a love of G-d.” In order to attain a love of G-d, therefore, it is necessary for one to change his nature from one extreme to the other—by no means an easy matter!
To be designated “one who serves G-d,” the beinoni must engage in a struggle with his evil inclination, either through a love of G-d born of meditation or at least by arousing his hidden love.
The Alter Rebbe now goes on to discuss the difference between “he who serves G-d” and “he who serves Him not,” who, as the Talmud declares, is not wicked.
The tzaddik has no evil inclination. Since there is no longer any evil in his own soul, evil holds no attraction for him. In the beinoni, however, the evil remains strong. The beinoni therefore finds evil desirable, and it is only through the constant vigilance and struggle of his divine soul that he is able to prevent his animal soul from implementing its desires in thought, speech, and action.
the ability to become a tzaddik is a gift from G-d, not granted to every man. “You have created tzaddikim” thus means that G-d created souls capable of attaining the rank of tzaddik. Even if a person is not privileged to become a tzaddik, he should at the very least not be a rasha, being instead a beinoni.
By reason of the freedom of choice granted him, one is expected to surmount even the difficulty of faithfully observing this most difficult mitzvah of constant Torah study.
For this reason, the oath is administered a second time. Even if one does not have the opportunity to become a tzaddik, it is still possible for him—and therefore expected of him—not to be a rasha.
The truth of the matter is that sin does separate man from G-d and that one does have a natural love of G-d that dictates the performance of mitzvot. “These truths,” one must say to himself, “I do not wish to deny.”
Such arguments are effective in a conflict with one’s animal soul over actual thought, speech, and action. Using the abovementioned reasoning, one can prevail over his evil inclination at all times (in both “turning from evil” and “doing good”) and thereby attain the rank of the beinoni.
The attribute of truth, then, is measured according to the standards of each level. We may thus conclude that the divine service of beinonim is considered “true” service relative to their level, although when compared with the service of tzaddikim, it is not considered “true,” since it passes after prayer.
Just as a little light banishes much darkness, so is the abounding folly and darkness of one’s evil inclination driven away by dint of the little light of holiness emanating from his divine soul.
the divine soul is the beinoni’s only master. He neither thinks, speaks, nor does anything forbidden but acts only in accordance with Torah and mitzvot.
If the divine soul of the beinoni indeed dominates his every area of practical expression, alone dictating his every thought, word, and deed, why is he not considered a tzaddik?
The Alter Rebbe explains:
The realization that only the fulfillment of Torah and mitzvot will fulfill his desire to become one with G-d channels the beinoni’s love into a desire to observe Torah and mitzvot.
In this, the twelfth chapter, the term beinoni—the “intermediate man’’ who is neither tzaddik nor rasha—will be defined. The beinoni, the Alter Rebbe explains, is one whose practical conduct in thought, speech, and action is dictated solely by the divine soul; it has the upper hand over the animal soul.
The rank of rasha, too, is divided into two general categories: the “complete rasha” or the “rasha who possesses only evil” and the “incomplete rasha” or the “rasha who possesses some good.” These categories will be defined in this chapter.
The divine service of tzaddikim of lower levels may indeed be for the purpose of stilling their thirst for G-d and their desire to cleave to Him, for indeed, the fulfillment of Torah and mitzvot satisfies these needs.
The terms “complete” and “incomplete” denote the tzaddik’s level of love for G-d, and the terms “who knows only good” and “who knows evil” denote the degree of his eradication and transformation of evil.
After elaborating in the previous chapter on the ongoing battle between the divine and animal soul over mastery of a Jew’s body, the Alter Rebbe now proceeds to explain that one who vanquishes his animal soul and transforms its evil into good is a tzaddik.
The yetzer hara (evil inclination) consists of a powerful drive, an appetite for whatever it perceives as good and desirable. This drive is neutral and may be steered in any direction; however, being clothed in a corporeal body, it inclines toward physical pleasures. These lusts become “unclean garments” for the animal soul’s drive.
By steering it away from physical pleasures toward an appreciation of spiritual pleasures, the divine soul strips the yetzer hara of its “unclean garments” and clothes it in “pure garments” so that it may apply its powerful appetite for pleasures to G-dly, holy matters.
This, then, is the divine soul’s desire: that it create, by means of its intellectual faculties, a fear and love of G-d so powerful as to transform the animal soul to good.
In the present chapter, the Alter Rebbe will discuss the battle fought within the Jew between these two souls.
Something prohibited even by Rabbinic enactment remains attached to the three unclean kelipot and cannot be elevated to holiness, even when it is used unwittingly and for the sake of heaven (i.e., in order to have the strength to study and pray). Once the person has committed the act, a residue of the evil will attach to him, even once repentance has been completed. A cleansing of the soul will be necessary at the end of one's life to remove this.
Since the sin of wasteful emission of semen can be rectified even without “repentance out of love,” the Torah does not include this sin with the related sins of forbidden coition. Concerning this sin, all that is necessary to elevate the degraded vitality to holiness is proper repentance with true intent and devotion during the recitation of the bedtime Shema.
Eating permissible food for bodily pleasure causes the food to descend into total evil. Subsequently, the food becomes part of the body. Though repentance elevates not only the person but also the energy of the food and drink as well, still, having become a part of the body, a vestige of evil remains.
A Jew’s actions, words, and thoughts should be directed toward the service of G-d. When this is done, the energy found in the object used for the Mitzvah, while originating in Klipat Noga is then absorbed into G-dliness.
All that is not surrendered to G-d but considers itself separate from Him receives its vitality from the achorayim of G-dliness by way of numerous descents and various contractions. The Divine life-force is concealed within it in a state of exile; thus, it belongs to the realm of kelipah.
Sinful garments, belonging to the realm of wholly impure kelipot, are lower than the animal soul itself and drag it down to their level, in exact opposition to the divine soul’s garments of the thought, speech, and action of Torah and the mitzvot which are higher than the soul and elevate it.
The Alter Rebbe begins to discuss the animal soul. He explains that its structure exactly parallels that of the divine soul; it too has ten faculties and three garments; only, unlike the divine soul, the substance of the animal soul is kelipah, and its faculties and garments are impurity.
The bond that Torah study creates between the soul and G-d is two-fold: The soul “embraces” G-d and is “embraced” by G-d. In this, Torah study is superior to other mitzvot, as discussed in the following chapter.
We see, that although G-d’s wisdom and will are beyond man’s reach, they are made accessible to him because the Torah is clothed in physical terms, and its commandments are vested in physical objects.
The Alter Rebbe now goes on to state that, unlike physical garments, which are less important than their wearer, the garments of the divine soul are even loftier than the soul which “wears” them. Thus, “wearing” its garments—i.e., thinking and speaking words of Torah and acting in performance of the commandments—elevates the soul to a higher level.
In comprehending Torah the soul’s faculty of intellect clothes itself in thought. Completeness in the performance of the commandments demands love and fear of G-d; one can bring to his fulfillment of the commandments the fullness generated by vitality and depth of feeling only when he is imbued with fear and love of the Almighty.
The soul possesses three auxiliary powers, which are its instruments of expression. Like garments, they can be donned or shed at will. The garments are: thought, speech, and action as they find expression in the 613 commandments of the Torah.
Intellect gives birth to emotion. By contemplating on the greatness of G-d, one, in turn, becomes vivified and passionate in His Love and Worship. True contemplation using all three intellectual steps of Chochma Binah and Daat is the only way to truly connect the knowledge to an emotional reaction.
Each level of the soul consists of the 10 supernal spheres, which can further be subdivided into 3 intellectual and 7 emotive capacities. The G-dly soul is expressed in these attributes when they are used to contemplate and express G-d and His will.
All souls are derived from the same source and root, from chochmah ilaah. But the soul must descend therefrom through a multitude of Worlds and levels before clothing itself in a physical body. It is this descent that creates changes in the soul’s level and differences between one soul and another, for one soul is affected by this descent to a greater degree than another.
It is only in this legal sense that the term tzaddik is applied to one who performs more good deeds than evil. A true Tzaddik is one who has completely eradicated the evil from within. Every Jew has two souls, one stemming in G-dliness, and the other in impurities. Every animal soul also has its unique nature, based on its unique source element in creation.
The soul of a Jew descends into a body for a purpose—in order to fulfill a specific spiritual mission in this world. To enable him to fulfill it, a heavenly oath is administered to him that he “be righteous and not wicked” and concurrently that he regard himself as wicked and not righteous. A discussion, based on Talmudic sitings aims to clarify what the definition of righteous is, and how can one be held accountable for such an oath.
Akin to a Halachic Copyright declaration, the Alter Rebbe forbids anyone aside from the original printing house to publish a copy of this manuscript, thus, invoking a strict prohibition on all publishers against printing the Tanya without permission from the publisher.
The Alter Rebbe states that the Tanya is addressed to his Chasidim, with whom he has a long-standing relationship and whose specific needs for guidance are known to him from their personal audiences with him. They will therefore find the advice provided in the Tanya relevant to their individual needs.
As we have seen from the title page, the Alter Rebbe perceives himself as a mere compiler rather than as an author.
The Alter Rebbe further emphasizes the importance of prayer with intent, and in the proper speed, especially for the one standing as Chazzan.
Word had evidently reached the Alter Rebbe that the Chasidim of a certain synagogue did not permit a worshipper who would pray at length to lead the services because some individual there was pressed for time. In this letter of admonition, the Alter Rebbe writes that it is better for this person to even forgo participation in the congregational responses of Barchu and Kedushah (if it is absolutely impossible for him to remain longer) than to keep his fellow congregants from praying at length. For deliberate prayer involves life itself and, indeed, prolongs one’s life; by cutting short the prayers of others, this busy individual tampers with their very lives.
Tzedakah, as we shall presently appreciate, sensitizes the Jew who practices it so that the superrational degree of chochmah in his neshamah is able to light up the innermost recesses of his heart.
This sublime and innermost level of the Torah descends to nurture Jewish souls, inasmuch as they transcend the world. The world, however, is vitalized not by this level of the Torah but by its externality. It is the external aspect of the Torah that brings delight to the world and to man. The purpose of carrying the Ark on the shoulders was thus to connect the external aspect of man with the inwardness of the Torah.
In the case of a detailed requirement of a prohibitory commandment, transgression brings about (G-d forbid) a descent in all the worlds.
Although it would seem that purifications (beirurim) cannot be brought about when studying hypothetical laws, yet in point of fact, purifications do come about through this Torah study.
Angels are messengers of divinity. However, the study of G-dly laws draws down the infinite light itself. This is why the Tanaim spent their life deciphering the G-dly intent of the law. EWven when done without intent this can impact the world, how much more so when Halacha is studied with proper kavana.
The source of the laws of Mitzvos emanates from the level of Chachma of Atzilut. This lofty emanation of G-dly power is unmatched by the angels and souls.
The power of Halacha, is that it reveals esoteric dimensions of G-dliness loftier than the angels.
Using a metaphor of a seed, planted in the ground, which in turn arouses the supernal light of creation that energizes its growth, we can then understand how a physical Mitzvah can arouse the lofty levels of G-dly energy and transpose them within this world.
The Mitzvah is a vessel, the content is love and fear of G-d. The Mitzvah filled with emotion is energetically charged, bringing the Jew and his actions closer to G-d.
Studying the laws of the practical commandments are another way to grasp the essence of G-dliness
Continuation of 4th essay, discussing how the practical commandments avail the essence of G-dliness to the human existence
This portion begins with chapter 40. A layer of evil can trap a commandment when it is fulfilled with either improper or insufficient intent. The way to release the Mitzvah's energy is by having intent upon it's subsequent fluff
- The commandment becomes trapped in the personal evil of man. This happens when a person fulfills the Mitzvah for the wrong intentions, such as financial gain, or personal aggrandizement, or honor.
Eventually, all Mitzvot carry holiness that can be released by its fulfillment at a subsequent time with appropriate intent.
There are varying levels of fulfilling a commandment without intent.
- Out of habit
Doing Mitzvot out of habit contains no negative or egotistical intention. It is merely what occurs when one has grown accustomed to fulfilling a particular commandment, and naturally, it has inadvertently become a meaningless routine.
Fulfilling commandments with intent raises the commandments to a higher spiritual world.
The soul ascends when it connects to Hashem, by means of the level of Neshama, the intellectual level of the soul. The lower garden of Eden contains the lower level emotions.
The power of intent is bestowed upon us by G-d, that man can place meaning into action and make it so much more powerful.
The difference between the G-dliness brought down via intent, and via physical action is explained.
When one does a commandment without intent, it is compared to a body without a soul, and vice versa. Every energy that enters this world has to penetrate Klipas Noga.
In blessed memory of Yaakov Aryeh Ben Avrohom.
The two parts of prayer: Utterance of the words, and intent. Both are essential. Moving your lips is a form of action and is a Mitzvah in itself.
Commandments are the most poignant in bringing the presence of G-d down upon this earth. The study of Torah is calling G-d's name. Prayer is calling G-d, but not as directly as Torah study.
Tzedakka and Torah both are of equal importance. However, the level of G-dly connection one experiences during study is superior and vital.
There is a law that if one is studying Torah, and a Mitzvah opportunity arises, one must stop studying and do the action. If there is someone else who can fulfill the action, one should keep studying, as long as the action is done. In a world where the action is what counts because of its innate significance to the purpose of creation, Torah study and the lofty effect on the animal soul become secondary goals.
Isn't the study of Torah "equivalent to all"? Is it greater than charity?
Torah, qualitatively, is superior.
Transforming the complete animal soul is close to impossible. However, for the duration of the Torah study, the animal intellect is completely transformed during the time of Torah study.
Charity, Tzedakka is referred to as "The Mitzvah" because it is the highest form of transforming the physical to the G-dly.
Every commandment we do and refrain from transgression, we weaken the evil and usher in a world of no evil. All souls have descended great heights to reach the physical realm. All of this painful journeying is for the purpose of connecting the physical to G-d. The world needs the energy of the soul. Ultimately the soul is enabled higher levels of consciousness and power because of these trials and tribulations. G-d also experiences this exile.
Creating the Messiah through our actions, transferring the mundane to the G-dly realm will obliterate evil. Evil feeds off of G-dliness. Once all of the admixtures of G-dliness and evil is transformed and elevated to G-dly, evil no longer has a life source.
This continues the guidance of the Tanya in transforming this world into a Messianic world.
This begins Chapter 37. The days of Mashiach is the ideal revelation of G-dliness within the physical world. This era is ushered in by means of our work with physicality during the time of exile. Shifting physicality to G-dliness is facilitated by our fulfillment of the commandments and exertion in Torah studies.
In the times of Messiah, G-d will be completely revealed as in the time of the Giving of the Torah. Our physical eyes saw G-d.
This begins Chapter 36 which deals with the purpose of creation, to create a dwelling place for G-d in this lower physical world. It is G-d's desire.
The animal soul's emotions are asleep when the Mitzvah is fulfilled. The other powers of the animal soul are directly connecting to and reflecting the Oneness of Hashem when a Mitzvah is done. This uncovers the source and purpose of creation.
Chapter 36 of Tanya focuses on the word "la'asoso", to do it. Torah is a mental act, vs. a bodily act. Torah also draws down G-dliness to the soul, to the garment of thought and speech. When one commits a Mitzvah, however, your body and animal soul are involved as well. The G-dly souls directly affect the animal soul at the moment a divine commandment is fulfilled.
Only the commandments can fuel the G-dly flame upon us. Mitzvahs are completely essentially one with G-d. There's a revelation of G-d's absolute oneness in every commandment. When one fulfills a Mitzvah, His oneness shines through the one doing the Mitzvah.
This is the continuation of Chapter 35. Why are the commandments the oil that fuels the G-dly fire above our heads? Because the oil has to be consumed by the fire. The soul has some subtle sense of self, versus the commandments which are a direct reflection of G-d's will. There is a revelation of G-d's oneness in every commandment. Therefore it can be totally consumed and fuel the G-dly fire.
This chapter continues to focus on the enormous impact of an action. Positive action is symbolized by the oil of a flame, that sustains the flame of G-d's presence on the body.
This portion begins Chapter 35. This chapter deals with actions leading to Mashiach. IT opens with the verse "The matter is very near to you, in your mouth and in your heart, to do it". The Rebbe questions this verse and the order in which it is written. Additionally, the Rebbe questions why the animal and a G-dly soul so closely linked.
This portion concludes Chapter 34 of Tanya. When one learns the Torah, and Torah law, one transforms into a dwelling place for G-d. G-d considers a good thought like a deed. The will to be in one with G-d, even during mundane interactions, as well as giving charity from one's own earnings are also p0aths whereby a person can elevate their lives to the level of a home for G-d. Sacrifices were a way to elevate the physical domain to G-d. This is similar to the affect of charity.
The pleasure that G-d has when we crush the evil, and transform darkness to light is infinite. This connects to the verse "Rejoice Israel in his maker" Meaning, every Jew should rejoice in G'd joy that He has a dwelling place in this physical corporeal reality.
The mere fact that we fulfill the will of G-d should spark a great joy. There is no greater joy. .
This portion of Tanya is fundamental in our understanding of our purpose within our physical existence. G-d willed a dwelling place in this world. Completing this mission brings the greatest form of true joy and fulfillment.
At times, joy seems elusive. The road to joy is through depth. A deep connection of G-d
Chapter 32 of Tanya, the heart of the Tanya. This chapter was inserted into the Tanya at a later stage and addresses the heart of Chassidus- achieving true love for another. By accessing the true love one has for themselves and understanding how in truth this is love for the soul, and all souls are one we can reach true essential love.
Realizing that we are truly a G-dly existence puts us in a constant state of repentance, on a trajectory of gaining closeness to the One and Only G-d. True joy is felt when we realize that we are completing the purpose of creation.
It is time to remove the shackles of your animal soul and physical existence. Realize that your true self is that of your G-dly soul. This is a truly redeeming thought. And it is the only true reality.