Daily Tanya

The combination of G-d's Kindness and Gevurah is what spurs creation, that it even believes that it created itself and it is it's own being. It is in G-d's compassion to us that we can somewhat experience G-d, This is what keeps us inspired.

G-d's abundant kindness is what allows us to experience the world. This DIvine energy, rooted in G-d's supernal will was also constricted into 22 letter sounds by G-d's attribute of Gevurah.

Physical reality would turn into nothingness, if not for G-d everlastingly vivifying it. As Elokim is the shield for the vivifying power of Hashem.

G-d is infinitely vivifying creation, at every second. This is difficult for us to fathom in His intrinsically infinite properties.

When we look at the world, we do not perceive the G-dly spiritual vitality. As for example, the rays of the sun are so powerful here on earth, and yet in comparison to their source they barely exist, if at all.

The actual reality of this worl, is the G-d;y force behind them.

When man fashions or creates something, in essence they are reforming an existing material. G-d on the other hand, is forming something from nothing. This is similar to the waters being kept standing by constantly blowing water on them.

The entire world is constantly being vivified by G-d's word.

Know today that G-d is your Elokim,

There are two levels of love of G-d.

Educate a child according to His way

Oil is like G-d's wisdom. THe wick is like the animal soul which thus transforms darness

In the second Temple there was much more constriction

G-d's p[resence was found in the Holy of Holies. King Solomon said "The world can not contain You, but this house can" How is G-d's infinity able to be encompassed by a physical space?

The investment in Intellect of the next level is invested in Sovereignty of the higher world. G-d's residence of each particular world, in the WIll and Intellect, otherwise called the Holy of Holies.

The skeletal structure of Will and Intellect, G-d vivifies all of the powers within creation, interfacing all of creation to vivify all of creation. The 10th and final power called Malchut, Sovereignty. The filter that keeps creation from being overwhelmed by G-dly intensity is, in fact, the original Divine Will and Wisdom which is found in the Torah.

From the interplay of Sovereignty and Intellect, comes forth the birth and creation of the next world. Each world further conceals G-d's intense light. Each of the worlds represents another part of Torah. Yetzirah is the level in which Mishnah, and angels are found.

Just as by the soul, it's primary locale is in the brain, G-d's primary revelation is through His Will, Seminal wisdon, Understanding and Connectivity- called ChaBaD.

The Neshama constricts her energy to vitalize the brain, and from there out to the rest of the body and all of it's individual functions

There are three levels in which the soul penetrates the body. Similarly, G-d in His infinity, completely penetrates all of creation equally, fills, vivifies, and yet cannot be perceived by all of creation. Yet because it vivifies all of creation, He can be experienced by creation.

G-d's presence was revealed in the Holy of Holies. This can be better understood by contemplating on the presence of the soul within the body, vivifying all limbs and capacities, yet primarily felt in the mind.

The love of G-d is what motivates one to do the will of G-d, to turn away from his/her personal desires or wishes and fulfill the will of the Beloved G-d.

The love compared to gold- or fire, emanates from the sphere of "Gevurah" a flickering flame, a passionate thirst and a strong desire, wishing to expire and reunite with G-d's light. it is sourced in the soul of the Levites.

The Shema prayer says "the words of Torah should be on your heart". Studying the Torah provides an intense intimate fusion with G-d.

When we come to appreciate the amount of self-diminishment G-d encounters, just so that we can exist, we will more readily diminish our desires for the sake of his will. This is the idea behind the Shema prayer.

All of these details ultimately create the reality we call this world. Myriads of self-diminishment are the cause of this lower physical world.

The remoteness of G-d's infinity in comparison to the finite properties of physicality, and His awareness of this existence is in fact what vivifies all of creation. it exists by virtue of His knowledge of it.

All of physicality is a manifestation of G-d. However, G-dliness is perfectly concealed within the physical realm.

Creation is finite, yet is stemmed in energies that are in essence infinite. The comparison between the two, is inconceivable.

G-d who is completely infinite, constricts Himself progressively, ultimately creating a finite physical reality.

In every generation and in every day, one must experience the Exodus. On a personal level this means the release of the soul from the grip of the material existence of the body.

Sometimes we don't feel the connectedness to Hashem. Regardless, our connection to Hashem is still actual.

I naturally love G-d back, when I focus on how much He loves me. When we say a blessing to G-d upon the fulfillment of a commandment "blessed are you ... who has sanctified us". this sanctification is akin to the "Kidushin" between husband and wife. the closeness achieved with G-d upon the fulfillment of a Mitzvah is closer than the intimate connection of husband and wife.

The Great g-d who has limitless angels serving and praising Him, as His angels look for him- find Him in this lowly world. he alone came and released us from Egypt. If we contemplate how G-d shows us love, automatically we will have so much love for Him.

The straight path equal to all to connect to Hashem, is "very close", meaning it is accessible to all levels. This focuses on how much love Hashem has for us because love mirrors love.

Biblically, when Jacob encounters Rachel, he cries. Why so? Kaballistically Jacob is the human embodiment of compassion. Rachel is the embodiment of the souls of Israel .

This is the beginning of a new subsection of Tanya. This is defined by the Alter Rebbe as a "straight path" which includes awakening compassion for the soul.

Aside from the love of G-d as the source of life, and that of G-d as a father, it is essential to form a manmade love of G-d which manifests itself as a passionate thirst.

There are two loves that G-d gave us as a gift. Torah study and Mitzvot activated by these loves reach the highest worlds.

The natural love of a father is the same love attributed to G-d

Loving G-d as one would love their father, means you would do anything for the sake of G-d.

Love of life, the will for life is in fact the same as the will for connection to G-d, the source of life.

Yiras Hashem is first on the hierarchy, Love of G-d comes next. First on the basic level, then on a more advanced sophisticated level. But sometimes love comes first.

The highest love of G-d follows the highest fear. When the highest level of fear is attained, one can attain the highest level of love.

There are two levels of fear, a lower and upper. SImilarly, love too has two levels. Through immersion in the Torah we can ascend to the higher levels.

Another thought: when looking at a king, the clothes or body itself is not what elicits a fear. It's the life force of the king. Similarly, the garments of G-d, although they conceal Him as garments do a king, things such as nature and the vastness of creation are mere garments of G-d, yet in them lie a reminder of a great and infinite G-d. This is a training exercise- called Emunah.

When we internalize how Hashem is so infinite, and yet He is counting all of my steps, it fills us with an awe. Even if just done once a day, that is sufficient to be able to return to this thought throughout the day. This illicits an emotional response, of a nullification to G-d.

So, how is G-d going to listen to me if He has no bodily image!?!

Arriving at awe and love of G-d seems to be pretty simple. In order to get to that, you must approach by utilizing Daas.

As mentioned earlier, we start with awe.