Daily Tanya

This daily dose is a day-by-day summary of the Tanya, a foundational hasidic work by the Alter Rebbe, founder of the Chabad movement. The texts are translations of summaries written by Rabbi Yekutiel Green, who dedicated his life to the dissemination of hasidic teachings, particularly of Tanya. This blog is in his memory and merit. 

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Daily Tanya Chapter 36

The dwelling place of the Creator

Chapter 36 opens with a statement of our Sages: "The purpose for which this world was created is that the Holy One, blessed be He, desired to have an abode in the lower realms."

As is elucidated in other hasidic texts, the wish of the Creator is expressed by the Sages as a "desire". The choice of word is to communicate that this want does not stem from some rationale, since desire is above and beyond the intellect. As the Alter Rebbe says in other places: "one cannot query a desire."

The creation of the various worlds

The various worlds were not created directly in the form in which they appear now.

Rather, the creation is a chainlike graded and downward succession, wherein the upper ring descends and loops into the lower ring after it, and so on, until the lower end has been reached.

And how is the descent from step to step accomplished?

The Alter Rebbe clarifies that this is done through the many “garments” that conceal the light and the life-force emanating from Him.

He explains says that the more the garments, the more the concealment, and the lower the descent.

This means that the changes in the levels reflect the changes in the absorption of Divine light. The descent from step to step expresses that in the upper world, the light of God has illuminated in a more revealed manner. This world is the lowest in degree; there is none lower than it in terms of concealment of His light, and no world compares with it for doubled and redoubled darkness; nowhere is G‑d’s light as hidden as in this world.

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Daily Tanya Chapter 35 (conclusion)

Various aspects of Shechinah

To understand the words of the above-mentioned Yinnuka about the Shechinah that rests on the body of the Jew.

A. The Sages said that "the Shechinah rests whenever 10 Jews come together,” even when they are not occupied with Torah study, by virtue of the nullification that is naturally in the soul of every Jew.

B. When a person is occupied with Torah study, then his Divine soul with its two inner garments (which are the power of speech and thought), are included in the light of God and are unified with it, and on them the Shechinah dwells.

The revelation of the Shechinah in the observance of the mitzvot

In contrast to the above, by performance of the practical mitzot, a special aspect of the Shechinah rests on the lower elements of man.

A. On the power of action of his Divine soul.

B. On the very power of the body that is involved in the mitzvah.

C. On the power of the vital soul that is clothed in the performance of the mitzvah.

D. On the generality of the vital soul, which is in the whole body.

E. On the entirety of the body of the performer of the mitzvah.

Clarification of the Yenuka’s words

To preface: according to Halacha, a lamp or candle is specifically when the illuminating body is made up of oil and a wick and the oil is absorbed into the wick. This causes the wick itself to burn slowly, and is included in the shining light.

We see, then, that the words of Yennuka do not refer to all aspects of the inspiration of the Divine, but on the aspect that dwells on the body and on the lower aspects in man.

He explains that in the same way that the flame of a lamp cannot cling to the wick without oil, so that aspect of the Shechinah does not dwell on the human body, that is likened to a wick, except through the special oil (which can connect to the body and illuminate it). That oil is not the essence of the soul and not the study of the Torah, but the practical commandments and good deeds that man does.

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Daily Tanya Chapter 35 (cont.)

Let's preface with a statement of the "Yenuka" in the Zohar

In explaining the virtue of good deeds, the Alter Rebbe brings the words of the Yenuka (quoted in the Zohar, and according to tradition, a sage from the Tannaic period whose real name is not known), as follows (in free translation):

On the verse (Ecclesiastes 2:24) "The wise man has his eyes in his head", Yenuka asks what this verse teaches us - after all, are the eyes of some other kind of person in his body or arm?

Of course, the meaning of the verse goes back to the explanation given in what was learned earlier, that a person should not walk four ambits without a head covering, for the Shechina rests on his head. Thus, the verse before us indicates that in all wise men, the eyes and speech (and all his attention) are "in his head", that is, in what is found on his head (= the Shechina).

Yenuka goes on to say that when his eyes (and interest) are directed there (to the Shechina on his head), he must know that the light on his head (the light on his head (the light of Divinity) needs oil. For the human body is comparable to a "wick" to which light is added from above. And King Solomon warns (in Ecclesiastes, 9:8) "Let not oil be lacking on your head!" For light to be added to his head (to light the wick) he needs oil (and the person must make sure that oil is not lacking).

And what is the spiritual oil through which the Shechina's light will light the human body? Good deeds.

Yenuka ends that this is the explanation for the statement of Solomon: "The wise man has his eyes in his head" In other words, the wise man constantly looks at his head, checking that oil is never lacking, meaning that he will never lack for good deeds, which serve as oil to the light of the Shechina.

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Daily Tanya Chapter 35

At the beginning of chapter 35, the Tanya presents two interconnected points that require clarification:

a. An "additional explanation of the words "that you may do it" (in the verse on which Tanya is based: “For the matter (of observing Torah and mitzvot) is very near to you, in your mouth and in your heart, that you may do it.”

From the simple meaning of the verse, "that you may do it" (meaning, the deed, in practice of the commandments) is the objective of "in your mouth and in your heart" (= of the study of the Torah and the love of the Creator). We must understand, therefore: what is the special importance of practical commandments?

b. What is the purpose of the descent of the beinoni's soul to this world?

To preface, the war that the Divine soul wages on the animal soul is not conducted from afar, but rather by "enclothing" itself within it.

So, let's understand: what is the purpose of this "enclothing"?

In particular, if ultimately, the beinoni is not successful in his war to transform the mind and dimensions of his animal soul into good (as the tzadik does), but only to banish evil from his thought, speech and actions.

And if, after all the war on the animal soul, it remains "at full strength and potency, as at birth", why did the beinoni's soul descend into the world?

The answer of the Alter Rebbe

It is true that the beinoni does not act on the essence of the animal soul derived from the kelipah. But he does have an influence on the three "garments" of the animal soul (since he can transform them from bad to good).

The beinoni should not see the war of his soul as enclothed in the animal soul as empty and futile.

Quite the contrary! The beinoni should rejoice in the fact that the Creator resides with him within his study and service — an achievement that man merits to do in practice, not merely by the virtues of the heart.

Learn the original Tanya

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Daily Tanya: Chapter 34 conclusion

As an introduction to the explanation at the end of Chapter 34, let's look back a bit:

- In chapters 27 to 28: The Alter Rebbe shows that there is no place for sadness, and at the same time, he advises how to overcome the various situations where sadness could arise.

- In chapters 29 to 31: Advice for the beinoni who suffers from dullness of the heart "to be despised in his eyes, of broken heart and contrite spirit."

- In chapters 31 to 34: We learn about various causes for joy, in which the beinoni should be immersed.

- At the end of chapter 34 (the topic before us and the conclusion of this sequence of chapters) the Rebbe points were the beinoni to be in a situation where he has to engage in self-submission (as explained in chapters 29 to 31), he can do so even while he is joyous (as explained in chapters 31 to 34). And all these matters of joy in which he will be immersed, will not prevent him from reaching proper self-submission.

Being broken-hearted even at the very time of his joy

As we have learned, usually the beinoni should be joyous. Sometimes, however, he also has to "to be despised in his eyes, of broken heart and contrite spirit."

Here, the Tanya adds: While joy and a broken heart are two opposite qualities, the Divine service of the beinoni enables him to engage in these two areas together, and even at the same time.

The explanation: If these two feelings ("being despised in his eyes" and joy) had arisen from the same source, we would have a hard time understanding how can they can be experienced simultaneously.

However, since the feeling of a broken heart stems from the state of his animal soul; while his joy stems from the Divine soul, it is no wonder that the two can be expressed at the same time.

See it inside

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Daily Tanya: Chapter 34 (cont.)

An abode for G‑dliness throughout the day

In the previous section, we learned how a person can became "an abode for G‑dliness" twice a day, through setting times for Torah study. In the current section, the Tanya offers two ways in which it is possible to reach this status even during the rest of the day.

a. Through positive thoughts – in which he decides, that if G‑d grants him a greater abundance of time for Torah study, then he will increase his effort".

And as is known, “G‑d reckons a good intention as an actual deed" - so with his good thought to add in his study, he becomes "an abode for G‑dliness" throughout the entire day.

b. Through giving charity – is one of G‑d’s attributes which we are enjoined to emulate, as our Sages say, “As He is compassionate, so must you be.

Even though one distributes as charity no more than one-fifth of his earnings—the maximum requirement for charity—how then is he an abode for G‑dliness while he is engaged in earning the other four-fifths? Yet, that fifth elevates with it all the other four parts to G‑d so that they, too, become an abode for Him.

The explanation is as follows: In the case of sacrifices, all living creatures were elevated to G‑d through the offering of one animal; all plants through the “meal offering,” which consisted of merely “one-tenth of a measure of fine meal mixed with oil,” and so on. Similarly, all of one’s earnings are elevated when he gives one-fifth to charity.

See the full Tanya text.

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Daily Tanya: Chapter 34 (cont.)

After the destruction of the Temple, an abode for the blessed be He

Our Sages said that "Ever since the Temple was destroyed, the four cubits of the Halachah”—that is, study of Jewish law—"is the only sanctuary and abode which the Holy One, blessed be He, has in His world."

This means that the law before us does not include only the instructions for actual human behavior. Rather, revealed in it and by it, is the Divine unity, which was explained before – the same revelation of unity that was in the Holy Temple.

Don't despair

As in the period after Mount Sinai, when Israel could not bear the superior revelation of His unity, they were told to construct the Tabernacle for the indwelling of the Shechina; so it is today, after the destruction of the Temple. Each individual must make Him a sanctuary and an abode by studying Torah at fixed times by day and by night, to the extent of his free time. One does this by fixing times for Torah study, as stipulated by the law governing each individual’s situation, set forth in the Laws of Torah Study (of the Shulchan Aruch). At a minimum, the requirement is "one chapter in the morning and one at night."

Rejoice and give thanks for his fortune

When contemplating the matter of His Divine unity, and realizing that one is not a "chariot," as were the Patriarchs, one should not be disheartened.

Rather, once he has set times for Torah study, during which he becomes a "a sanctuary and an abode for His Divine unity," his heart will rejoice; he will be glad and offer joyous thanks for his fortune in meriting to be a host to the Almighty twice every day according to the extent of his available time and according to the capacity which G‑d has granted him." Study the original Tanya text

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Daily Tanya: Chapter 34

“The Patriarchs are truly the Divine Chariot"

Chapter 34 opens with this adage by our Sages and expresses the magnitude of the self-nullification of the fathers to the Creator, which is the nullification of the horse to its rider.

Their nullification to God resulted from their recognition of the "Blessed Unity", mentioned above in the previous chapter (33).

It should be noted that in the previous chapter, the virtue of the faith in the unity of the G-d is by virtue of the elusive "surrounding" soul powers, which are inherent in every Jew; here, however, the emphasis is that for the Patriarchs, the recognition of the unity of G-d infused their reason and their visibleor internal soul powers.

The Patriarchs were constantly in this state of nullification, all of their days, without pause, even for a moment.

"And following their lead," after the Patriarchs, "all the prophets, each according to the degree of his soul and his attainment" were in this state of self-nullification and "the rank of our teacher Moses, peace be upon him, surpassed them all."

At Mount Sinai

Through the lofty revelation at the giving of the Torah, Israel received something akin to what the Patriarchs had gained: the revelation would be revealed in their visible soul powers (in their minds and reason), meaning that they perceived the trueunity of G-d at that event.

However, while the Patriarchs were a "chariot all their days", even in their visible soul powers, the Children of Israel "could not endure" this elevated revelation, "as our Sages have said, “At every Divine utterance, their souls took flight,” and G‑d resurrected them each time. This flight of their soul actually represents the self-nullification spoken of previously."

Therefore, because they were unable to live with this feeling of self-surrender before G‑d, He commanded them immediately to erect for Him a Sanctuary, in which would be the Holy of Holies, wherein His presence would dwell; that is, there, His unity would be revealed -- there.

Through the Sanctuary, they will be able to "endure it" and receive something of what was revealed to them during the giving of the Torah. And as it says, "And make me a temple and I will dwell in them - inside each and every one." Learn more

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Daily Tanya: Chapter 33

The daily lesson covers Chapter 33 in it entirety, and is dedicated to the "Unity of the Creator", one of the main themes that are explained in Chabad philosophy.

Here, the Tanya focuses on the topic of the "true joy of the soul", which can be achieved by meditating on the matter of "G-d's true unity."

One should be in this state of joy always. "And especially when at times, he sees that he should purify his soul, and illuminate it with the joy of the heart."

G‑d’s true unity

Behind this idea is the fact that "He is One, alone and there is nothing outside of Him." The idea emphasizes that the Creator is not only the only G-d who created the world, but moreover: there is no other reality and without Him, there is nothing. For in relation to Him, the very existence of all created beings is utterly nullified, so that from His perspective, as it were, everything remains just as it was prior to creation.

To achieve this recognition in particular, it is necessary to observe and contemplate the following details (and in the order in which they are brought in the Tanya): that the Creator "He permeates all the worlds" and "encompasses all the worlds" and "everything is of no reality whatsoever in His presence" and "He is One alone in the upper and lower realms, just as He was alone prior to the six days of Creation...no change."

And when he "deepens his thought and draws in his mind and understanding" these details (and will not settle for a merely superficial understanding), he will come to the true recognition of His unity.

Joy that comes with consciousness

Those who have merited to recognize His blessed unity, following the guidance given here, "his heart will rejoice with this faith; his soul will be gladdened by it to the point of rejoicing and singing with all his heart, soul, and might."

For the very fact that he has absorbed such a sublime matter, expresses the "the closeness of G‑d" which he has been granted, and for this feeling, he will be joyous.

What's more, with the absorption of this faith "the purpose of his creation and the creation of all worlds" comes to fruition, "that G‑d should have such a dwelling place here (where the matter of unity of the Creator is revealed)" – that certainly awakens in him a great joy. For further study.

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Daily Tanya: Chapter 32 (cont.)

Attitude to a friend who has sinned (cont.)

"Those close to him" who sinned, and who, despite being berated still did not repent. You are commanded to hate them (so that they would understand their condition). The, Alter Rebbe now adds, "it is also a mitzvah to love them."

As we learned at the beginning of the chapter, the commandment "and you shall love your neighbor as yourself" is towards everyone, even the wicked. And from the words of the, Alter Rebbe, here it appears, that for those whom it is a mitzvah to hate, that hatred in no way diminishes the love.

But how can one develop both a feeling of love and a feeling of hatred towards that person?

The Tanya explains: Since hatred is "towards the side of the evil in them" (the evil that led them to sin), while love is "towards the side of the good in them" (the good that is hidden and is present even in the evil man). The two are reconcilable: two commandments are fulfilled simultaneously, in a manner that "both are true".

To arouse compassion

In addition to the fact that he must continue to love the friend who has sinned, it is also his duty to arouse compassion in his heart for the divine soul of the friend, that is in exile within the evil of the sitra achara, which dominates it.

Compassion in this case is doubly virtuous:

a. It prevents the hatred from slipping into a 'general' hatred of the friend (it will focus only on the hatred of the evil in him).

b. In this manner, he will arouse and strengthen his love for the friend., as implied in the verse: "Jacob, who redeemed Abraham." The meaning is: "Jacob" represents compassion and "Abraham" love. When "Abraham," love, must be "redeemed," that is, brought out of concealment, it is "Jacob," compassion, that accomplishes this redemption, for as said, compassion banishes hatred and arouses love.

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Daily Tanya: Chapter 32 (cont.)

The attitude towards a sinner who is not your companion

How do you relate to a sinner, who is "not your friend (companion)" in the observance of Torah and Mitzvot, and "is not on a par with you" in other matters.

It was relating to this situation exactly that Hillel the Elder said: "Be one of Aaron's disciples, a lover of peace and a pursuer of peace who loves G-d's creatures and brings them closer to the Torah."

Who is included among the 'creatures'?

In general, 'creatures' are people whose only virtue is that the Creator created them.

There is nothing to hate in these people (as stated earlier about his companion), since it will not bring about anything good. And on the contrary, as Hillel says, love must be shown to him.

It is true that the love of Israel expresses, in general, the concern for others in all that they may need. However, the Alter Rebbe's explanation would indicate that the love of creatures also obligates you to "attract them with strong cords of love" to Judaism. (In the simplest terms: one who loves another, endeavors that he achieve the best and the most precious of all, which is, first and foremost the connection with the Torah).

And if he didn't succeed in the mission?

When a person, for his part, has made every effort to bring others closer together, even if he fails in his mission, "he has not forfeited the merit of the mitzvah of neighborly love."

For his part, he has fulfilled the injunction of "love your neighbor as yourself", and does not have to forfeit his reward, because of the negative behavior of his fellow man.

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Daily Tanya: Chapter 32 (cont.)

Hatred towards a friend who has sinned - A conundrum

The Talmud says (and Jewish law instructs us so), that if you see that your friend has sinned, you are commanded to hate him; further, you should relate the fact to that person's teacher so that he too will hate him.

We need to understand how this teaching conforms to what was taught at the beginning of the chapter: "to love every soul of Israel from greatest to smallest" (meaning, whether that person be righteous or evil)?

The Alter Rebbe explains that there are conditions:

The commandment to hate the friend who has lapsed in one instance is not meant towards just any person, but rather "to one's companion (who is one's equal) in Torah and mitzvot". Further, regarding this companion, the commandment to hate him does not begin as soon as he has lapsed, but only once he has also fulfilled with him—with the sinner—the injunction: “You shall repeatedly rebuke your friend," meaning he who is on a par with you in the Torah and the mitzvot, but who, nevertheless, has not repented of his sin.

Let's emphasize something

The sinner of whom the Talmud speaks, even after sinning, remains his "friend in Torah and mitzvot", a Jew who is learned and observes Torahand mitzvot like him, and in addition, he is also close to him and they even have a common rabbi.

That is the case in point in the Talmud, and this instruction (to hate another Jew) should not be applied in other situations, as described below in the rest of the chapter.

Demonstrating hatred as an exercise

Some hasidim explain that the commandment to show a friend hatred is intended to draw attention to his wrongdoings, and in this way to return him to the righteous path.

Clearly, this remedy will only be effective if used towards a "friend who is on a par with you in the Torah and the mitzvot, but who, nevertheless, has not repented of his sin." However, in other situations, or towards other people, this "remedy" can only be harmful and its use would be prohibited.

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Daily Tanya: Chapter 32 (cont.)

The special virtue of ahavat yisrael

Hillel the Elder was asked by a convert: "Teach me the whole Torah while I stand on one foot". Hillel's reply: ahavat yisrael is the whole Torah and the rest is but commentary (and detail) of this commandment. From his reply, we can discern the special importance that this commandment holds. According to the Alter Rebbe it's in the two elements of divine service that are involved in this commandment:

The first element

The foundation and root of the entire Torah is to raise and exalt the soul high above the body, higher and higher, up to the very source and root of all the worlds.

This principle is particularly stressed in "Loving your neighbor as yourself." For if one's ahavat yisrael is still imperfect, that is a sign that one's body is still one's main focus. And if one properly fulfills the commandment, that is a sign that one's soul is the essence of life.

In a deeper sense, we can say that ahavat yisrael is a kind of "touchstone", which reveals a person's inner attitude to the Torah and its commandments as a whole, whether they have become an integral part of his or her essence, or whether the main part of his or her life is still the body and materiality (and Judaism is an "extra").

The second element

"To draw down the blessed light of the Ein Sof (the light of infinity) upon the community of Israel."

One of the great principles in the more elevated levels of divine service is that, when studying the Torah and observing the mitzvah, one thinks not only of one's own adherence to the Creator, but also of the bringing down of Ein Sof upon the community of Israel (= the source of Israel's souls, above, in the world of Atzilut), as we say in many places before the fulfillment of a commandment: For the sake of the unity between Kudsha Brich Hu (the masculine aspect in G-dliness, coming from above) and His shechina (the feminine aspect in G-dliness, inherent in the souls of Jews, below).

However, since the Creator does not dwell in a flawed place, and as we pray: "Bless us O our Father, all of us together (emphasis on "together") with the light of Your countenance", this drawing down is contingent on unity and perfection in ahavat yisrael – hence the imperative of loving each and every Jew without condition.

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Daily Tanya: Chapter 32 (cont.)

"And you shall your neighbor as yourself"

As a preface, in general, we see two kinds of love between people:

1) An intellectual love based on common sense, when one sees the virtues of the other, the beloved, and the benefits one stands to derive from this love, one thus understands that it is worthy to prize him, appreciate him and even love him.

2) A "supra intelligent" love, as in the love of oneself, or as in the love that exists between a father and son, or between siblings, a natural love, which does not derive from the appreciation of the other, or from any extraneous consideration, such as its being worthwhile.

It must be noted that the guidance given in the Tanya, in the fulfilment of the commandment of "and you shall your neighbor as yourself" is to love every Jew with the second type of love: a self-love.

...

Bending Number One

To better understand this, let's consider two characteristic features of wall moss:

1) It's a lowly plant that grows very, very close to the ground.

2) It sprouts many stems, that all work together, simultaneously and assiduously.

Similarly, true ahavat yisrael (love of Israel), meaning "self-love" for all, can be fulfilled only when one bends one's ego.

- Both the feeling of "I" that arises from the virtues of the body and its physical success -- "when his body is viewed with scorn and contempt" (as expressed by the Alter Rebbe);

- And the feeling of "I" that arises from the degree of his soul and spiritual success (thinking that, perhaps in their highest source, his friend's soul is higher than his).

...

Brotherly Love

At the root of all souls, there is a very elevated level at which "all souls are actually equal and they all have one father." If so, every Jew is the son of the Creator, and accordingly, all Jews relative to one another, can be defined as brothers, and as such, there ought to be a brotherly love among them.

True, there is the problem that their "bodies are divided", a situation in which the souls clothed in the body are separate from one another. Notwithstanding, this separation can be overcome by "viewing one's body with scorn and contempt and finding joy in the joy of the soul alone," as stated above at the beginning of the chapter.

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Daily Tanya: Chapter 32 (cont.)

Love of Israel

Chapter 32 is devoted to knowing the foundations of ahavat yisrael (love of one's fellow Jew), as it appears in the view of Hasidism – and should be seen as the "heart of the Tanya".

The road to true ahavat yisrael

At the beginning of the chapter, the Alter Rebbe presents the way in which true ahavat yisrael can be achieved.

This way is "direct and easy", and in this way, it is possible to fulfil "And you shall love your neighbor as yourself" with "every soul from Israel whether great or small" - love for every Jew, regardless of his station and status in the service of the Creator.

There is no difference if your fellow Jew is "great" in the performance of Torah and its commandments, or if he is "small" in this area.

There is no difference, whether he is a righteous man whose comportment is proper, or whether he is an evil man who failed in the fulfilment of Torah and mitzvot and transgressed in some way.

A different attitude toward body and soul

In the previous chapter, we learned that adopting different attitudes towards body and soul would help the beinoni who suffers from insensitivity of the heart to get out of his condition.

And now the Rebbe adds and clarifies that this same behavior also assists to perform the mitzva of "and you shall love your neighbor as yourself" towards "every soul from Israel whether great or small."