Daily Tanya

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.

Approbation of the Rabbis for the Tanya

The title page written by the Alter Rebbe for the Tanya

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.

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.

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.

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.

4 reasons why practical commandments have an integral spiritual advantage

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

Continuing the essay on how prayer and commandments help us elevate fallen sparks

The commandments, and their role in refining the sparks of the world of chaos

The refinement of the sparks of the world of chaos

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.1. Out of habitDoing 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 world of Atzilut, is a world of complete nullification to G'd.

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 service of man is so much greater than that of an angel.

Intent on the level of animal causes a great desire to be one with G-d

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.