Daily Tanya

In order for the neshama to feel the pleasure of Elokus in Gan Eden, it needs to prepare in this world. We do that by doing what Hashem wants — the mitzvos.The Chachomim say that a person who learns halachos of the Torah in this world is promised Olam Haba. That’s because the halachos explain the mitzvos of the Torah, which get the Neshama ready so it can feel Hashem in Olam Haba.

The Arizal says — that a neshama needs to keep coming back into this world (gilgul) in order to fulfill all of the 613 mitzvos that it is possible for the neshama to keep. The Alter Rebbe explains to us why the neshama needs to have all 613 mitzvos, because they are the “clothes” for all 613 parts of the neshama to appreciate the light of Hashem in Gan Eden.

When a Tzaddik passes away there is an infinite revelation of spirituality- due to his profound impact on the world. This revelation shines on all those who were connected to him.

Often, seemingly ordinary actions can affect the most sublime outcomes. As evident from the sorinlling of the Red Heifer.

The life of a Tzaddik is always defined by his spiritual essence. Even before his passing, the flesh does not define him, the spirituality does.

A Tzaddik is present in this physical world- and having a profound spiritual and material affect on it -after his passing even more so than when he was physically alive.

Even after the passing of a Tzaddik, it is possible to remain connected with him, through connecting to his life’s legacy.

When you have a positive thought of divine service, it has immediate cause: the atmosphere of Eden becomes embedded in the atmosphere that envelopes you.

Learning the teachings of a Tzaddik allows you to enter his most sublime chambers.

Nowadays, when the Shechinah is exiled in kelipat nogah, the main function of Torah study is to seek out and elevate the sparks of holiness from the kelipot. Hence, too, the current concentration on the laws of issur and hetter, kasher and passul, and the like.

The words of Torah in general, and particularly the halachic “word of G-d,” are thus exiled within the kelipot that conceal them. Accordingly, a scholar who brings to light a teaching long hidden in the Torah or who resolves a problematic query and thereby clearly articulates a particular law releases the pertinent spark of the Shechinah from the kelipot.

Since it creates difficulty in the comprehension of a Torah concept, a "difficult query" derives from the evil kelipot, which conceal the chochmah of the Torah.

In order to extract and refine the sparks of holiness hidden in this material world during this era of exile, scholars study the laws of prohibition and permission, and the like. Through painstaking debate and deliberation, they isolate and salvage that which is permitted from that which is prohibited and that which is pure from that which is impure. Ultimately, their Torah study removes the Divinely imposed veil so that a clear adjudication of the law results.

It is called the Tree of Knowledge of Good and Evil because it is vested within kelipat nogah. This vestiture takes place for the sake of one of the ultimate spiritual tasks of man—beirurim, i.e., sifting and refining the physicality of this world, in order to elevate the Divine sparks from the evil which encumbers them.This is what the Alter Rebbe now goes on to explain.

The Hebrew word for permissible is Mutar, which means ""untied". Because anything permitted is not bound by the evil forces and can be elevated to G-d if utilized properly.

In Messianic times you will still need to know the Halachic rules, since Torah law will still be applicable.

The Arizal teaches that in our generations, the last ones of exile before the coming of Moshiach, it is imperative that we all learn the inner secrets of the Torah, namely, Kabbalah (and Chassidus).

Don't overthink a simple truth. The Torah declares that G-d's presence fills all of the heavens and earth.

Becoming angry is equivalent to idol worship. This is true when it comes to worldly matters. When it comes to spiritual matters we need to display anger if it will prevent a transgression.

It is the innermost countenance of G-d that shines upon the Jewish people.

Your power of speech parallels the Divine attribute of speech. When you speak words of Torah and Prayer, you arouse Divine speech.

All "changes" in G-d, are only from our perception (i.e. the perception of creation, so that it can exist with all its limitations); from G-d's perspective there is no change, it is all an expression of His infinite Being.

The divine energy which is enclothed in the Diaspora is "incarcerated", known as Galus HaShechina, awaiting redemption.

Shechina, the Divine presence, refers to G-d the way He exists in the last of the divine attributes, the attribute of Malchus, kingship. Shechina is the Divine presence and energizes and animates all creations.

Unlike sculpture (i.e. reshaping pre-existing matter) which is a one-time act, creation (of existence from absolute nothingness) is an ongoing phenomenon, continuously generated by Divine Utterance (energy). This, then, is the true life of all existence—even the inanimate.

The reward for toiling in Torah, even when studying alone, is a limited Divine light that radiates within the soul which studies it.

Becoming angered is equivalent to idol-worship. For in that moment, one loses awareness of G-d’s omnipotence and providence. For, regardless of the intent of the perpetrator, the recipient was destined to receive that experience.

Davening is a time of revelation of The King in His full glory. At such an auspicious time, one ought to fully focus attention on beholding His majesty. Ignoring this, while indulging in one’s own needs is not only foolish, but life-threatening

Words of strong caution against group frivolous chatter, before and after Davening. This literally rejects the Shechina’s presence. An appeal to arrange daily group study—between Mincha & Ma’ariv—of Ein Ya’akov and Halacha.

The reward for toiling in Torah, even when studying alone, is a limited Divine light that radiates within the soul which studies it.

A quorum (Minyan) of ten draws down the Shechinah. An individual who studies Torah is rewarded too, but it’s not the same.

A call to (1) live simply and straightforwardly—not complicating life, and (2) to pursue brotherly peace, inter-inclusion and oneness.

A call to increase in devotional prayer and love for a fellow Jew.

The key to endure suffering and accept it with love, thus transforming (‘sweetening’) it to revealed good, is to become aware and conscious of it as an expression of Divine love in an effort to cleanse one’s sins. This is analogous to a king who scrubs his child clean out of love for him.

The difference between prophets, who advised the people (even) on material matters versus sages, whose guidance was purely spiritual. It is one’s love of bodily affairs that blinds the person from seeing the truth, of how distorted their perception of suffering is.

The advantage in the model of giving Tzedakah in an ongoing repeated fashion (rather than once-off gifts—even of the same total amount) is in the effect the repetitious act has, both on the refinement of one’s soul and (similarly) its effect Above.

An appeal to give Tzedaka to our fellow Jews in Israel in an ongoing way—be it annually or monthly. The characteristic of alacrity and eagerness in performance of Mitzvos is learned from our Patriarch Avraham. This is what made the sacrifice of the Akeida unique.

Because of a “reflective light” from below we find that lower levels have—in some aspects—an advantage on higher levels, and sometime even nurture the higher level, in a certain sense. And with all this, Tanya concludes the chapter, one can understand the accomplishment of fulfilling a physical Mitzva in this physical world.

A “diluted” radiation of the G-dly creative energies manifests its abilities in the physical earth, where one sees that it continuously causes to sprout “something out of nothing.” And this is because of its unique relationship that it has with the encompassing light of the Ein Sof and with the radiating energy of the Kav—that in the lower worlds there is a surge in the G-dly energy through a “reflective light” (Or Chozer).

Tanya explains in which way the energy of the Ein Sof manifests and radiates in the various level and worlds

The Mitzvot, whose source is the level of Arich Anpin, are on a higher plane than Torah; However, as they stand in the sefirot they are situated in Malchut—lower than Torah—which is situated in Z”A. This inversion is because, only through created beings and fulfilling His Mitzvos is G-d recognized as “king.” Therefore, the Mitzvos are considered the essence of Torah.

All the multitude and diverse created beings (Yesh) come into existence through the “letters” of Malchus of Atzilus, which is known as “the mouth of the L-rd,” for it is in Malchus of Atzilus that the energy of Ein Sof manifests. The process of creation that originates from Malchus of Atzilus is termed “birth.”

The souls of the angels of the world of Atzilus and the souls of man as they originate in the world of Atzilus are one with G-dliness but still do not have creative powers.

Today's lesson teaches us in which stage of the spiritual realm creation begins (Yesh), and how all levels above it are G-dly entities.

The created entity does not sense its Source (as is usually the case with a a cause-effect relationship, where the latter perceives the former). hence its sense of independence and the term "something from Nothing".

The vessels of Sefiros in Atzilus are one with Ein-Sof (i.e. Infinite G-dliness) hence having creative poser. Nonetheless, within themselves they have an evolutionary process, similar to created entities, albeit minus the sense of independence.

Only the hindmost aspect and externality of the netzach-hod-yesod of the higher realm enter the lower one.

If Moshe Rabeinu (Moses) was the greatest prophet of all time, how is it possible that the Arizal perceived levels of G-dliness which are loftier? Prophecy is described as "seeing", where the prophet had a vision of the G-dly revelation. The mystics, however, were only able to perceive states of G-liness. The mystics were thus able to perceive lofty levels of G-liness which were not able to be revealed in a visual prophecy. The inner dimension of the G-dly Sefirah of Chochma (wisdom) is united and one with its Source. The outer dimension is what flows to lower worlds, expressed in the (performance of) Torah and Mitzvos.

A child yearns for his father. He finds comfort in him. A thirsty man yearns for water. it alleviates his pangs. Make G-d relevant in your life and you will yearn for Him.

The Mitzvah of Tzedaka is our vessel in which the infinite G-dly energy will flow through in the future.