Versifications

Brief recap of Chapter 26: Chapter 26 begins a new section in Tanya. We've learned about our makeup, we learned about our souls and how they function, we learned about the battle they wage with each other and where we stand at each point in that battle. Then we spoke about the creation of the world and spiritual ramifications that occur when we do/don't act as we should. We learned about how each of those actions affect our relationship with Hashem and about how serving Hashem, and Torah and Mitzvot are closer to us than we think because of the hidden love we possess. This new chapter addresses how to deal with physical and spiritual challenges in our service of Hashem. More specifically, we know that we should serve Hashem with joy, so what happens if something threatens/mitigates that joy? In other words, how do we deal with sluggishness and laziness stemming from sadness or depression? How do we rekindle our joy so we can be the best version of ourselves? This chapter isn’t about answers or justifications for pain and suffering, especially in regard to others. Many of the ideas are not easy to digest, and even knowing them does not erase the pain. But they do give us tools and a framework of perspective to make it through challenging times. 1. Some fundamental ground rules: Hashem created the world and continually creates it every second. Ergo, Hashem is in absolute control of what happens in the world and intimately involved in every single aspect, AKA, "Hashgacha Protis," Divine Providence. Hashem is entirely good. Ergo, nothing bad can come from Him. Everything and anything that happens to us is with purpose and for the good. However, our finite perspective does not always allow us to see it, so there are times of revealed good and times when good is concealed. 2. The Alter Rebbe likens our struggles to two wrestlers. No matter if one is stronger or more agile or better trained, the one who tries harder and doesn’t slack off will win. Our G-dly soul is incredibly powerful. However, if we do not fight to keep it on top, for our joy or level headedness or perspective to remain intact, then we can be overwhelmed by the negative forces rising against us. 3. "In every sadness there will be profit/benefit/advantage." Sadness for its own sake does not benefit us. Sadness of remorse, regret, etc, is sometimes necessary, but is not an end unto itself. Sadness must be an impetus for action, a way to reach a new level of joy. Specifically, "a greater quality joy, similar to the distinctive quality of light which follows darkness." Light is worth so much more, shines so much brighter, when it follows darkness. Sometimes the darkest moments in our lives, the times of rock bottom, can serve as a path toward a new beginning. Sometimes we break, but thereby we rebuild stronger. We must endeavor to find inner strength instead of giving into paralyzing victimization. Rabbi Menachem Mendel of Kotzk taught there is nothing as whole as a broken heart. Because sadness and depression sink and immobilize us. It narrows our world so we can't see outside it. Sadness, a broken heart, is only a beginning that leads to humility, submission, and the ability to rise again. 4 The Gemara teaches that "just as one recites a blessing for his good fortunate, so must he also recite a blessing for his misfortune." WHAT?! On a basic level this teaches that just as we credit and praise G-d for the good in our lives, acknowledging and accepting it’s from Him, so are times of hardship from Him. This would be a time of "concealed good," which in many ways is greater than "revealed good," because the higher something is the lower it will fall. This is where the phrase "gam zu l'tovah," "this too is for the good" comes in, even if we don't see it or understand how. Of course, we pray that all good comes to us revealed and in a way of clear blessing. 5. All this leads into one of the most important points of this chapter. Do we believe that life is a random throw of the dice or do we truly believe Hashem orchestrates all? We don't always understand why things turn out the way they do, but we can accept that Hashem has a plan, a blueprint for our lives. Because we can't read it, we struggle and undergo pain as each piece comes into place, but there is purpose and reason to it all. Otherwise, if everything is random, that could mean that even death is random, and if death is random then death is meaningless, and if death is meaningless then what meaning is there in life? 6. Rather, often, life is like the game Shutes & Ladders. There are days we merely move from one square to the next, there are days we are blessed with a ladder "shortcut," and there are days when we hit a slide and some of those slides seem to never end. But there is an end, and there are squares that await us beyond the bottom of the slide. We have to know that there is a goal, a reason, and a purpose. We might not know what it is, or why we have to endure it, but Hashem does. Life is not a wild gamble, but a carefully woven tapestry that's beautiful to behold. Sometimes, all we see is the tangle of threads on the back. 7. Think of a person who might have a limb amputated to live. Knowing it will save his life, he can accept that it must be. But it doesn't negate the pain or the fear or restore what's missing. It simply means that there was a reason for what he had to undergo. 8. The Alter Rebbe shifts focus to address moments of spiritual sadness, when we're going about our day and an overwhelming sense of sadness or depression washes over us. Tanya considers this an artificial sadness, sent our way simply to distract us and lead us to unwanted behaviors. What's the proof? There's no reason for it! It simply comes without impetus or cause and simply seeks to interrupt our day. Because humans don't want to be sad or depressed, negative forces send this our way so we will seek immediate satisfaction/pleasure/gratification to be rid of it. It's trying to create a trap. 9. The Alter Rebbe separates bitterness/remorse from depression. Bitterness/Remorse is active, something we maintain control of and use to better ourselves. Depression is resigned and dead because it weighs us down and immobilizes us. It maintains control. 10. If we are faced with this "artificial sadness" during the day, and it threatens to overtake us, then we need to firmly tell ourselves that now is NOT the time to give in. Rather, we can take an accounting of ourselves every night when we say Shema, or at the end of every month, or every year on Yom Kippur. These are set times for soul searching during which we may be filled with sadness over where we're at in life, when sorrow or remorse may overcome us as we regret all we haven't done right. Yet, we must remember that Hashem always forgives and we always have a chance to try again. This is the joy, the benefit, the profit that may come from sadness. Thereafter we must push the sadness away and know the time for dwelling in it has passed. We wrapped up our lesson by reminding ourselves that even in the darkest of night skies, stars still shine, and the more we seek them, the more we find. We do not control what happens to us, but we do control who we are on the other side. Let us pray and bless each other to have lives with joy and revealed good, with blessings and good fortune that easily allow us to be the best we can be.

Brief recap of Chapter 25: Chapter 25 returns to the verse, "This thing is very near to you, in your mouth and in your heart, to do it." When we first focused on this idea, we were learning about the Hidden Love, the "pilot light," inside every Jew. The spark of G-d deep within ourselves that can never be tainted or affected by the outside world in any way. This pilot light is an inheritance from our forefathers, so we have the potential to access it at any time and in any place. With this in mind, Torah and Mitzvot do seem more accessible to us. However, with what we've been learning about how sin affects our relationship with Hashem, things aren't seeming so near anymore. 2. The Alter Rebbe insists that even with all these challenges and temptation, we each have the power and ability to tap into our Hidden Love and use it to overcome whatever we're facing. At any moment, we can chuck off the "spirit of folly" trying to take over and lead us to do things we shouldn't. At which point, we must engage the pilot light. The soul is like a flame, and a flame always flickers upward, no matter where a person comes from. We can tap into our inborn love (/fear) at any time to return ourselves to the proper path of service. 3. The chapter now focuses on two parts of one verse. "Turn from evil and do good." 4. "Turn from evil," means to refrain from sin. The same fear of separation which leads us to choose sacrificing ourselves rather than commit idolatry and deny Hashem should also be used to overcome temptation and "minor sin." How? Well, refraining from a minor sin is much easier than sacrificing a life! Even though there’s always Teshuvah, remorse and return from our misdeeds, we should consider that our relationship to Hashem is so important and so vital that we would never allow even a momentary separation from Him. 5. This same attitude applies to "Do good." When the "other side" senses we're on the right track, it tries to interfere with heaviness/laziness. It tries to push a mitzvah off for another day. It tries to cool our passion for doing a mitzvah. It tries to prevent us from "straining ourselves" or exerting too much energy when it comes to learning Torah or doing Mitzvot. "It's too hard...you worked hours for this money...I'm not in the mood...I'm not that kind of person." Which is why, Tanya asserts, we have to be EXTRA strong and vigilant in overcoming it. Where do we get the strength? With the same tool we use to keep from doing a sin. Surely doing this mitzvah right now, surely exerting this little extra energy is nowhere near what it takes to sacrifice a life for Hashem. Of course we can do the mitzvah! 6. Because our Divine Soul is an actual piece of Hashem's essence, it exists in the realm of the Divine, operating in a world above time and space. Therefore, any sin, no matter how small, even though it only lasts a moment, that moment of separation is too long to the soul, so it tries everything it can to prevent us from doing wrong. 7. However, EVERY MITZVAH IS ETERNAL. Hashem and His Torah transcend time. He existed before the world was created and will exist forever after. Hashem looked into the Torah and created the world, so the Torah, Hashem's wisdom, exists with Him on that plane above time and space. When we refrain from sin, we prevent (temporary) separation. When we do a mitzvah, we (1) actively bind ourselves to Him and His will, and (2) do something eternal. 8. When we do a mitzvah, we reveal Hashem's inner will, which creates a bubble in time wherein separation is impossible. This in turn leads to a moment of perfect unity between both souls and Hashem. In this time-limited world, this unity lasts for as long as we are engaged in Torah and Mitzvot. HOWEVER, in the worlds beyond this world, in the upper spheres and spiritual dimensions, the unity between the soul and the Divine is eternal because they transcend time. 9. Moshe instructed the people to say the Shema prayer twice every day, morning and night. The Shema prayer is about accepting and submitting to the Kingdom of Heaven, it is the prayer of martyrs and self-sacrifice, the prayer of the ultimate acknowledgement of Hashem’s absoluteness. Moshe's instruction for the Shema wasn't just for the generation entering the Promised Land, but for ALL generations to follow. Moshe was teaching that Torah and Mitzvot are contingent about this constant awareness of self-sacrifice. Remembering what our connection to Hashem is worth will keep us from sin and keep us on the path of Torah and mitzvot. This chapter reminds us of how much our actions matter! The "little" and "big" things have value and significance, and the good we do lasts forever. No matter who a person is or where they're coming from every mitzvah done is eternal. Some people may fulfill a mitzvah with more love or awe, some may know more about what they're doing and why, but no one's mitzvah is "more eternal" than anyone else's. Wherever we are in our journeys, each mitzvah we do affects a permanent change in this world and creates a permanent bond in our relationship with Hashem. So we strengthen it, one mitzvah at a time.

Reframing society's acceptance of the lie of "True love." Link for text: https://www.eltenenbaum.com/the-lie-of-true-love-essay/

Core concept overview of the ma'amar "V'Kibel HaYehudim" delivered by the Rebbe, Rabbi Menachem Mendel Shneersohn, 1951. Class drawn from Simply Chassidus Translation, http://downloads.simplychassidus.com/VKibel_HaYehudim_5711.pdf Versification merch: www.versifications.com

Brief recap of Chapter 24: 1. Chapter 24 begins with reminding us "zeh l'umas zeh," "This opposite this," is the way Hashem created the world. We know this about our souls, the powers and garments and expressions of our animal soul are a mirror image of the makeup of our G-dly soul. This creates a specific sort of balance in the world and gives each side equal powers of expression so there is free choice and reward & punishment. This considered, last chapter was about the type of unity that happens from Torah and Mitzvot. This chapter teaches about what happens when someone does the opposite of Torah and Mitzvot. 2. When we speak about the Unity of G-d, we don't just mean that He is the ultimate, supreme being, but the only being. Nothing exists outside of Hashem. Thus, idolatry isn't only a denial of Hashem through the worship of others gods, but also giving credence to anything that claims to exist separate from Hashem. When we connect to Hashem, we humble ourselves to do as He wishes. When we don't, we are allowing our ego and sense of self to take control, which is a denial of His unity. 3. Sitra Achara/K'lipa act to block G-dliness from entering this world. This is the "other side" the darker, negative forces that resist Hashem's will. However, the k'lipa and sitra achara only do what they were created for, to be the challenges and obstacles in our Divine service. Which is why k'lipa that's not in a body can't do anything that goes against its programming. HOWEVER, klipa in a body is what leads our animal soul to take control and act in ways it shouldn't. This is an act of rebellion/denial of Hashem's absolute unity and a choice the body has made to go against its mission in this world. Therefore, at the moment of sin, a person falls even lower than sitra achara, which are only doing their jobs. 4. K'lipa and sitra achara don't deny that Hashem exists, they deny that He is the only existence. As in Chapter 22, they don't deny the encompassing life force, they deny the "internal life force" which says that Hashem is intimately involved in every aspect of creation. They call Hashem the "G-d of gods," and see themselves as being independent forces of existence separate and removed from Hashem. This is why giving in to sitra achara is tantamount to idolatry. 5. If a person steps out of line, we remind him that even "the gnat is before you." First, the order of creation. The gnat, and all insects, were created on the fifth day. Man was created on the sixth. Some say this is because Hashem wanted to create and prepare the world in its entirety so it would be set for man. Another reason is because if a person acts bigger than he is, he is reminded that even the tiny, lowly gnat preceded him in creation. Second, a gnat is considered the epitome of k'lipa and selfishness, because it eats and eats without excreting, it gives absolutely nothing of itself. At the moment of sin, a person sinks to a level even lower than a gnat and taps into a lower life-force than the one that brings the lowly, selfish gnat into existence. Such a thought should cause a person to recoil from sin, never wanting to sink so low. 6. The Torah tells us "The fear and dread of you shall lie upon every beast of the earth." Although an animal doesn't know the difference between good and evil, it's spirit can sense it. So, when a person does as he should, an animal recognizes that a person, the highest level in creation, rules over it. Example, Daniel in the lion's den. The lions didn't attack because their spirits sensed his holiness, and they were also submissive to him. However, if a person allows himself to sink to a lowly level, this creates the possibility where "a wild beast will never defy a human being unless he appears to it like an animal." 7. "A man does not sin unless a spirit of folly enters him." This "Spirit of folly" is a reasoning and persuasion that rationalizes or excuses or compartmentalizes wrong behaviors. For example, an adulteress would never give in to idolatry. And yet, she is still committing one of the three mitzvot (idolatry, adultery/forbidden relationships, murder) that a person should die for rather than transgress. Why? Because she creates a separation in her mind, maintaining that idolatry is different from adultery. Considering these three mitzvot, maybe there are some mitzvot that are more important than others. For example, Shabbos is considered one of the ultimate mitzvot. Shomer Shabbos is the main thing that qualifies someone as a shochet. However, if a person's life is in danger, then we are not only allowed but also required to transgress Shabbos to save him. So, there seems a difference between the mitzvot. THE ONLY DIFFERENCE IS IN THE AFTEREFFECTS OF A TRANSGRESSION. The moment a person sins, no matter how "big" or "small," he is creating a tear in his relationship with Hashem. Always. The rules around a mitzvah are not a reflection of each one’s intrinsic worth. Sins carry different punishments, so there's different ways of coming back from that sin, but at the moment of sin the effect is the same. And every sin is a moment of separation from Hashem and a denial of His unity. However, if we are willing to die rather than commit idolatry, then surely refraining from a "lesser" mitzvah is much, much easier! 8. Our relationship with Hashem is compared to a rope woven of 613 strands. If we transgress a mitzvah, one of those strands frays. When we do Teshuvah, we repair the strand. However, a person can't sin and rely on Teshuvah to repair what was ruined. But, if a person does transgress, he can knot the strand with Teshuvah. There are certain transgressions whose effects are so severe that committing them cuts the rope entirely. These sins are much harder to return from, but Hashem always "leaves the light on for us." He might not assist our return in certain cases, but He always awaits it. 9. When a person is in exile, he is unable to truly express himself. His ideas and abilities are suppressed and he can't achieve his fullest potential. At the moment of sin, the animal soul drags the G-dly soul into exile wherein it cannot truly and freely express itself. Because the G-dly soul always believes and remains faithful to Hashem. This is the ultimate and greatest exile it can undergo. It's similar to a deep plunge from the highest of heights (remember, the G-dly soul comes from Hashem's chochmah) down to the deepest pits (sitra achara). Another example is that it's like taking a king by the head and dunking it in a "privy full of filth," as there's no greater humiliation for it. 10. Considering all this, knowing how low we fall through transgression and even with knowing we can always do Teshuvah, we should use our "hidden love" to resist these temptations, thinking that we don't want to be separated from Hashem for even one second, that we would never allow anything to infringe upon our relationship with Him. Our service of Hashem is a commitment to a lifelong relationship with Him. Some days are better than others. Some days we can really focus on things He wants, and thereby bind ourselves closer to Him. And some days we do what we want and harm our relationship with Him. But everything we do matters and there are outcomes for our actions. We can use the above imagery to serve G-d out of fear, to recoil from anything that might separate us from Him. And we can also focus on the things that will bind us closer to Him, working to emphasize the positive mitzvot to come closer to Him. We just need to take things one step at a time. Because every mitzvah that we do has an eternal reverberation. PS: If this chapter affects you, if learning all this makes you feel guilty or bothered or upset or uncomfortable, then Mazal Tov! your relationship to Hashem means something to you. You're on the right track, because you care. And that's an excellent place to build upon.

Core concept overview of the ma'amar "V'Kibel HaYehudim" delivered by the Rebbe, Rabbi Menachem Mendel Shneersohn, 1951. Class drawn from Simply Chassidus Translation, http://downloads.simplychassidus.com/VKibel_HaYehudim_5711.pdf Versification merch: www.versifications.com

Brief Recap of Chapter 23: 1. This chapter returns to the idea of inner vs external will. Inner will is whatever is desired, external will is a means to the inner will, the things we go after to get what we desire. For example, a person focuses on a big business trip, a person runs every day to work…work and trips are not the ultimate desire, but a means to an end. People work to earn money, with which they buy what they need, food and shelter, etc. Here, food and shelter are the inner will. 2. Along this theme, why did G-d desire creation? Because He desires that mitzvot be performed. The entire world and all that is within, in other words ALL OF CREATION, is for Mitzvot. The world and all within is the external will, Mitzvot are the internal will. Ergo, everything that exists is to help us fulfill Torah and mitzvot. When we do Mitzvot, we are revealing what was hidden, as in we reveal Hashem in the world. 3. There are two levels of unity which occur through Mitzvot. The first level is like a chariot and driver, two distinct entities that come together for a goal. Because a chariot can only go where the driver takes it, it's used as an example of subservience to a higher will. When any part of our body is engaged in fulfilling a mitzvah, that limb is likened to a chariot of the Divine will. The second level of unity is like that of the body and soul, and is much higher than the chariot. Here, even though two distinct entities are uniting to form something greater, they still maintain their identities. This level is higher because the body and soul have surrendered to each other to allow for this united being. Conversely, a chariot can one day go in one direction then go in a totally different direction the next. 4. Torah is considered to be on a higher level than mitzvot because unity through Torah is a "perfect unity." Think of the soul and its garments, they're inseparable and can't be identified as distinct entities but part of each other. Additionally, the Zohar teaches that Hashem and His Torah are one, because the Torah is Hashem's wisdom and essence. Learning Torah allows us to connect with a much deeper part of Hashem and is on a much higher level than all the other mitzvot. Ideally, we would all sit all day and learn Torah. 5. Mitzvot are Hashem's will and desire. They are like seeing a finished house. Torah is Hashem's wisdom and essence. The Torah is like seeing the blueprint. The Torah is Hashem's blueprint for creation, so learning Torah allows us to tap into the blueprints for creation.

Core concept overview of the ma'amar "V'Kibel HaYehudim" delivered by the Rebbe, Rabbi Menachem Mendel Shneersohn, 1951. Class drawn from Simply Chassidus Translation, http://downloads.simplychassidus.com/VKibel_HaYehudim_5711.pdf Versification merch: www.versifications.com

Brief Recap of Chapter 22: 1. Hashem had to hide Himself within creation to create a world of free choice. He mainly did so through a series of "tzimtzumim," contractions, which compact His light and life force so we can exist as "separate” entities. However, just as a turtle cannot hide from itself in its own shell, these contractions don't affect Hashem's view of the world. All is light and good from His perspective. 2. Because these contractions are so powerful and effective, they allow the existence of forces that deny Hashem's will, "klipah" and "sitra achara." Hashem doesn't actually want these forces to exist, but they are necessary for reward and punishment. This connects to the idea of "internal" vs "external" will. Internal will is whatever is desired. External will is whatever gets us what's desired, as in a means to an end. Hashem wants to abundantly reward us, but we need to earn it through overcoming challenges and choosing to serve Him. Ergo, obstacles in the world are part of Hashem's external will and are merely a means to an end, our reward. As such, thier life force comes from the most external part of Hashem, "derech achorayim", behind-the-back. Hashem doesn't want to give them life so they are called an "abomination which Hashem hates." Conversely, we receive life from the most internal part of Hashem. 3. "Sitra achara" the "other side" exists so we may have freedom of choice. 4. There are two types of life forces: "internalized" and "encompassing." The "internalized" life force is tailor-made to each creation, discerning and specific to individual characters, capacities, and identities. "Encompassing" is a higher life force and much less discerning as it simply surrounds everything. The “other side” acknowledges Encompassing force but not Internalized. Why? Accepting this life force would be a contradiction of their MO. They don't deny Hashem exists in the world, they simply deny His providence and direct involvement in every facet of life, which ultimately leads to submission to His will. As such, the spark of Hashem that gives them life is considered to be in exile within them. 5. Arrogance is compared to idolatry, because idolatry isn't just about bowing to an idol, to anything that denies Hashem's unity in this world. Arrogance is an aggrandizement of self instead of surrender of self, and the more "self" an entity is, the less room that entity has for others, specifically Hashem and His will. (Remember: the "hidden love" of every Jew dwells in a place above intellect, a place of complete humility and submission, because that is a place untouched by outside forces.) 6. This goes back to why we are taught that all the Torah is included in the first two commandments. The first commandment of "I am Hashem" is our acceptance and submission to Him. This includes all positive mitzvot because it's our way of connecting to Him and affirming our belief in His unity in this world. The second commandment of "You shall not have any other gods before me" includes all prohibitive commandments, as these are all the things that Hashem tells us deny His absolute unity and thereby create a rift or separation in our relationship with Him. These past few chapters provide an insightful and powerful look into the makeup of this word, at once giving a deeper awareness of existence, while also setting the stage for the relevance of our own relationships with Hashem. Most important is to remember that belief, love, and fear/awe of Hashem isn't an abstract idea but a very real affirmation of His absolute unity within this world, an acceptance that He is all and that all comes from Him, that He isn't just the source of all existence but also intimately involved in every aspect of our lives. The more consistently we assert that, the better we can serve Him.

Brief Recap of Chapter 21: 1. Chapter 21 builds upon the concepts introduced in Chapter 20. There, the Alter Rebbe began to explain what uniting with or "separating" from Hashem means. Also asserted, the entire Torah and basis for our relationship with Hashem is encompassed within the first two commandments. To understand this, we first have to understand G-d's unity and how it manifests in the world. In short, G-d created the world through speech, and, despite having created a world, He remains unchanged because His words exist within Himself. Additionally, the phrases which created the world are so minute compared to His power of speech, which in return is so minute compared to Him, so they are insignificant to Him once said. 2. Hashem tell us that our thoughts are not like His thoughts, and His ways are higher than our ways, just like the Heaven is distant from the earth. However, we still use anthropomorphic terminology to describe Hashem, because this is the closest we can come to trying to understand Him to some extent. 3. Human speech has two characteristics. (1) It reveals what was hidden in the speaker's thoughts. (2) Once spoken, the words separate from their source and can no longer be taken back. Considering these two traits, when we learn that Hashem created the world through speech, the analogy doesn't really fit. The first point is relevant because Hashem's speech, the "Ten Divine Utterances of Creation" brought the world into being. So each time Hashem said "Let there be" in the parsha of Bereishis actual creation took place. However, unlike human speech, Hashem's speech never separates from its source because nothing ever separates from Him. So really, in comparing Divine speech to human speech, only the first point is applicable. 4. This goes back to the point of why Hashem says that He is unchanged by the creation of the world. Because, from His point of view, the speech that created the world didn't create anything separate from Him. However, from our perspective, the greatest possible change occurred when Hashem spoke because that is the moment we came into being. For us, Hashem's speech ignited the transition from nonexistence to existence. 5. If Hashem created the world with words and revelations that are still "attached" to Him, then why can't we see Him in this world? Why is He hidden from us? The simple answer is that Hashem had to hide Himself from us to preserve the illusion of independent existence. Through multiple, powerful "contractions," Hashem hid His light from us, because we wouldn't otherwise be able to see ourselves as separate entities, which would negate the purpose of creation. Rather, Hashem is like a powerful sun, and only when the light moves away from the sun can we begin to see individual rays of light. The closer they are to the source, the less visible they are. Additionally, allowing for individual rays also creates a reality where rays of the sun do not reach everywhere, thereby allowing for shadows and darkness and entities that think they are disconnected from Hashem and His will. 6. HOWEVER, these contractions and other "tools of creation" used to hide Hashem within the world are similar to a turtle trying to hide by tucking its head into its body. This doesn't work very well because it’s very clearly still a turtle. This aligns with the idea that only a foreign body can obstruct someone, because a person can't really hide from his own self. So, because all these contractions and the like are made by and of Hashem, He's not actually hidden from Himself. To Him, the entire world is still within the blaze of the sun, wherein there is no distinction between rays of light. Therein, all is light and all is good. From our perspective, the contractions effectively hide Hashem from us, which not only gives us the opportunity to seek Him out in the world, but also the distinct privilege of choosing to do so!

Brief Recap of Chapter 20: 1. The previous chapters spoke about how every Jew has a "hidden love" buried deep within them, which is an inheritance from our forefathers. This love is safe in a place where k’lipah and "the other side" can't reach, because it’s beyond intellect. This is a place of humility and absolute submission to G-d, a place where G-d's essence can dwell. Therefore, no other force can enter such a place. 2. This hidden love is what we tap into to create a love of G-d, which is our desire to connect to Him, and a fear of G-d, which is our dread of separation. If a person sins, he is separating himself from G-d because he is acting against His will. This hidden love should keep us from ever sinning and always on the path of doing as G-d wants, but there are times when a "spirit of folly" overcomes a person and he rationalizes doing something that he shouldn't, or he mistakenly thinks whatever it is isn't so bad, or he convinces himself that this act won't affect his connection to G-d, etc. 3. To further understand these ideas of connection and separation, Chapter 20 begins to explain G-d's unity and how He is within this world. Because there's the way we see the world and then there's the way the world and reality actually are. 4. The first two of the Ten Commandments encompass the whole Torah. The first, "I am the L-rd your G-d" includes all the 248 positive mitzvot, because truly accepting G-d as G-d means fulfilling His will and doing what He wants. The second "You shall not have any other gods before me" includes all 365 prohibitive commandments, because accepting G-d as G-d means not doing anything that He doesn't want. A step further, any time someone does something he shouldn't he is "acknowledging" another god, aka idolatry. So it's not just about bowing to an idol, but also about doing anything that G-d tells us not to. The only way someone can defy His will is if he sees himself as separate from G-d's will. 5. Hashem is the only existence. 6. Hashem tells us that He is exactly the same G-d after creation as He was before, and that He has not changed. How is this possible if G-d created a world with which He interacts? 7. G-d created the world through speech. 8. In humans, for example, starting from the top, first there is a desire or craving....that desire is without words, it's just a sense...that desire enters the brain and forms into an emotion...that emotion goes to the heart which feels it....then it sends it back to the brain so it can form thoughts which will lead to the implementation of that original desire...at this point those thoughts take the shape of letters which take the shape of words. OR what is one word compared to your gigantic power of speech? Now take that gigantic power of speech and compare it to its source, which is thought. Thought is a humongous power compared to speech. Now take that power of thought which can form letters into words which lead to speech and compare it to its source in the soul. That power in the soul is gargantuan compared to the power of thought. Now compare that gargantuan ability with that one single word. That's like comparing one with infinity. It's so tiny compared with the potential of what could be. 9. This is how it is with G-d. Saying He created a world with words is comparing one to infinity. To Him, it's just a drop in the bucket. (Just an idea of the Power we're dealing with!) Also, G-d created the world, a something, from absolute nothing. Therefore, He has to constantly speak, aka create the world, so that it doesn't revert back to nothing.

Brief Recap of Chapter 19: 1. Chapter 19 continues exploring the Hidden Love introduced in chapter 18. The Hidden Love is the basis for the Alter Rebbe's assertion on the verse that "This thing is VERY near to you, in your mouth and in your heart, to do it" 2. In the book of Mishlei, King Solomon says, "The soul of man is a candle of G-d" What does this mean? The nature of fire is to burn upward, no matter which way it's held. Why? Because fire is trying to reconnect to its source. 3. This is seen in the physical world with the four elements, earth, water, air, fire. The higher/more ethereal elements surround the lower/coarser elements. Earth is the coarsest, so it's the lowest in this world. Water is a bit higher, so it surrounds earth. It is only through G-d's kindness that earth was allowed to poke its way up through water, which is how we have the land we live on in a world mainly covered with water. Air is even higher than these two, which is why it surrounds them. Fire is highest of them all, it surrounds our entire atmosphere to the sublunar sphere. Ergo, fire on land is always trying to reconnect with its source, which is the fire surrounding everything. EVEN THOUGH reconnecting with its source will result in it no longer being a separate entity. Once a flame is joined with a larger fire, it's not an individual flame anymore. 4. The soul acts like fire in this way in that it always wants to reconnect with its source, the Source of all life. This is the nature of the Hidden Love, not a rational desire but part of its intrinsic makeup. Here, nature is not a derogatory term for something beyond our control, but rather a compliment to the supra-rational nature of the soul. The body is what holds the soul here in this world, because if it could reconnect it would cease to exist as a separate creation. In this way, Chochmah is the spark in every Jewish soul that acts like a flintstone, which always retains its capacity to create fire. It just needs to be hit the right way... 5. Unlike k’lipa and sitra achra "the other side," holiness is not seen as a separate entity, but rather what absorbs and reflects G-dliness. Therefore, it can only be derived from Chochmah in this world, because, as discussed last chapter, that is the only place where there is no sense of self. Humility is a negation of self to not feel a separate existence before G-d and wholly give over to His will. Which is how you create places where G-d can dwell. 6. K’lipa and negative forces in the world see themselves as separate and independent entities apart from G-dliness. In general, this is the way impurity works in that it emphasizes the sense of self and ego. The more someone thinks of themselves as "I am," the more of an "I" he becomes, the more "material and physical," which blocks out G-dliness. When this happens, the Hidden Love goes into “exile” and is held captive. And so this love which should be revealed, as is the way with love, becomes hidden. 7. "A man does not sin, unless a spirit of folly enters him." This spirit of folly is a foolishness and delusion about what sin does to man's relationship with G-d. Enough of this and man becomes dulled to the BREACH/TEAR that occurs with sin. Additionally, chasing pleasure simply for the sake of self-indulgence also serves to overshadow that spark within Chochmah. K’lipa tries to create a divide/barrier between Chochmah and Binah and Da'at, so that Chochmah can't affect and influence it to feel this humility and submissiveness and love of G-d. If we can't feel this love, if we can't allow it to pervade our entire soul, then it becomes harder and harder to prevent sin. However, if this occurs, then, like a sleeping person who still fully possesses his faculties that are merely dormant as he sleeps, "blocked off" love is always there as soon as we "wake up." 8. The Alter Rebbe asserts that every Jew, no matter how great or low he may be, would rather give up his life than be separated from G-d EVEN ONE INSTANT. We should apply that same logic to Torah and Mitzvot: We refrain from transgressing because it separates us from G-d. We fulfill mitzvot because that unites us with Him. 9. In summation: Love of G-d is a desire to have a connection with Him. Fear of G-d is a dread of ever being separated from Him.

Brief Recap of Chapter 18: Chapter 18 begins a "new" section in Tanya. In other words, we're taking things to the next level. 1. Chapter 18 begins with emphasizing the verse from the Torah, "This thing is very near to you, in your mouth and in your heart, to do it," major emphasis on VERY. No matter where a Jew comes from, Torah and Mitzvot, love and awe and fear of G-d, are accessible. How? 2. What if someone doesn't have the intellectual capacity to meditate for long hours on the greatness of G-d, thereby creating and eliciting a deep love and fear of Him? Meditation to focus on a topic requires knowledge, but what if someone doesn't or can't gain this sort of knowledge? How is this VERY near? 3. Every Jew has what’s called "Ahava Mesuteres" the "hidden love." This Hidden Love is an inheritance from our forefathers. We haven't specifically done anything to earn it, but rather it's an intrinsic, automatic part of us. It's part of our very DNA. 4. Our forefathers were so "nullified" before G-d's will, they were like a chariot to His will. A chariot has no will of its own but goes wherever the driver steers it. Because of the level our forefathers reached in giving themselves over to His will, this love and fear became a part of them to the extent that it entered their very DNA. And every Jew, no matter how lofty a soul he has is born with this love and fear in his DNA. 5. Where is this love found? From the ten soul powers, the highest are the three intellectual powers. First among them is Chochmah, "wisdom." The word Chochmah is composed of two words, Koach Ma, the power of what, loosely translated "What is it?" As in, the source of knowledge, the place where the initial concept of an idea first appears. This is the faculty of the unknown, the place where the mind is humbled enough before the potential for knowledge. Additionally, and because of this, Chochmah is ABOVE comprehension and intellect. As it's the first spark of an idea, it exists BEFORE an idea is brought down into our Binah, our understanding, to be examined/interpreted/expanded each according to his intellect. 6. Because Chochmah is in a place of humility and a place where the self is set aside, it's also a place where the "Ein Sof," the infinitude of G-d, "His essence," can dwell. Along these lines, Chochmah is a place untouched by other forces in the world, and it's a place that remains untouched within the Jewish soul. It's always there, available for access, no matter who the Jew is or where he's coming from. 7. King Solomon writes in Mishlei that "the fool believes everything, but the clever man understands." Meaning, a fool will take everything on face value, no matter how simple a concept it is. A clever man tries to understand before relying on belief. HOWEVER, because G-d is beyond human understanding and comprehension, we are all fools before Him, and there comes a point where He can only be grasped through faith. However, it's not a blind faith, but one we embrace with eyes wide open because we know that we cannot know.

Brief Recap of Chapter 17: 1. Chapter 17 focuses on the verse at the foundation of Tanya, "This thing is very near to you, in your mouth, and in your heart, to do it." The verse is from the last book of the Torah, and part of the final message Moshe says to the Jewish people before he passes away and they enter the Land of Israel. With these words he encourages them to commit to Torah and Mitzvot, because they're not something for the heavens or beyond their grasp; rather it's accessible to each person. The Alter Rebbe points out that this verse includes the three garments of the soul: thought "in your heart," speech "in your mouth," action "to do it." How is heart considered thought? This refers to when our mind controls our heart and then it is easy for us to do the right thing. 2. But didn't we just spend multiple chapters talking about how hard that is? Perhaps this verse is only meant for Moshe's generation, a generation that saw miracles, the Exodus from Egypt, the splitting of the sea, the Giving of the Torah? Torah is truth, and Torah is eternal. This verse is relevant for all generations. And when is "this thing" AKA Torah and mitzvot most easy for us? When our minds control our hearts. When our intellect rules our bodies. When our G-dly soul is in control. 3. And we can achieve this because we are human beings. We walk on two legs so our minds are always above our hearts, our eyes can always look upward. It's not beyond our reach to gain control enough to resist temptation, to say no to desire. 4. "And now Israel, what does Hashem ask from you? Just to fear Him." The Talmud asks, "Is fear of G-d such a little thing?" And if fear isn't, then love certainly isn't! We each have an inherent level of love and fear within us, an inheritance from our patriarchs. If we can tap into them, if we use these basic levels of love and fear to do what we're supposed, then we're on the right track. Because at the end of the day, this world is a world of action, and doing is what matters most. 5. What about a rasha who has given in so many times to sin, the sin now controls him? He can't serve G-d until he repents, but at the same time he can't tap into that love or fear because it's buried under his wrongdoings. For him, he's already experiencing the worst punishment for losing control, which is his loss of control of self. In many ways, he's like an addict who can only think of his next fix. He's not really living, because his addiction is in control of everything he does. He needs to break his ego, he needs to become embittered, he needs to hit rock bottom. Only then can he break the hold that the sin has over him. And when he does, then he can truly repent, and more than that return to Hashem, who gladly accepts him back. This is why the word for repentance is "Teshuvah" which could be read "Tashuv Hey," returning the Hey of Hashem's name back to where it should be and making it complete again. 6. The preliminary of Teshuvah includes: regret, remorse, resolve. When the Jewish people went into exile, Hashem's Shechina, the Divine presence went into exile with them. This is true as well for our G-dly soul, which is in exile in our physical bodies. However, unlike a captive who is forced to do the will of his captor, the soul is still able to animate the body and make good things happen in this world. The more we tap into and listen to it, the less in exile it feels. In fact, if we all did this all that time then we'd be permanently out of exile, speedily in our days!

Brief Recap of Chapter 16: 1. Chapter 16 returns to the recurring theme of "mind over heart," then it takes it to a new level. We've spoken before of how important it is for us to train ourselves to say no to our impulses and natural desires. Whether or not there is something inherently evil about them, the point is that we should not be controlled by our bodies but by our intellects. If we must, must give in to a desire whenever it pops up, then not only does that show a loss of control, but it also means we're probably not being the best we can be. 2. One of the ways the Beinoni, and us, exert control is by using our minds to conquer our hearts. Not only that, but we also want to ignite feelings in our hearts toward Torah and mitzvot, because this will urge us to fulfill them. Why so much emphasis on the heart, an organ of flesh and blood? Because the heart is capable of reaching every part of the body. If we can get it on our side, then it will help us bring the rest of the body along. Think of how animated someone gets when they talk about something they really care about, or how someone wants to laugh and dance and sing when they’re happy. The more deeply we feel about something, the more we'll want to express it in the physical. Armed with study, the Beinoni engages in deep and meaningful contemplation, not to clear his mind but to focus it on a specific, Divine topic. If all goes well, then after many hours and days he will create an emotional response, either love or fear or both. 3. But what if he doesn't? What if after hours of study and contemplation, he's fully convinced on an intellectual level, but doesn't necessarily feel any deep rooted or fiery emotion? He knows he should, but it’s lodged somewhere in his heart and doesn’t materialize. The Alter Rebbe calls this ahavah “tevunah," intellectual emotions. Some people, because of the source of their soul, may not be able to ignite a fiery passion for a particular practice, despite their greatest efforts to achieve it. They know it's right, they think about it a lot, but their hearts are kind of quiet on the matter. Now what? 4. "A good thought, Hashem connects to deed." If we really want to fulfill a mitzvah, but despite our best efforts we can't ignite our emotions to give it that extra bit of life and animation, then Hashem connects our intellectual emotions to the mitzvah and considers it as if we did the mitzvah in the best possible way. 5. Why are emotions, like love and fear, important in fulfilling a mitzvah? A mitzvah is like a bird, and love and fear are the wings that allow it to fly to higher spiritual realms. If we do a mitzvah in a lackluster or less than perfect way, we still get credit for the mitzvah, but we haven't really allowed it to reach maximum potential. When we do a mitzvah because we love (or fear) Hashem so much and because we are in such awe of Him, then we give it wings to soar to higher spiritual levels. In short, this chapter addresses those who sometimes have a hard time igniting their emotions in regard to Torah and mitzvot, even though they're wholly convinced on an intellectual level. The Alter Rebbe assures us that this person's Torah and mitzvot not only count, but can also reach great spiritual heights.

Brief Recap of Chapter 15: "True self" or better self?! 1. Chapter 15 starts off with a quote from the Prophet Malachi. "And you will return and see the difference between the righteous man and the wicked one, between he who serves G-d and he who serves Him not." The second part of the quote seems to be another version of the first part, but the Alter Rebbe teaches that second part is speaking of two different levels of Beinoni. 2. There is a Beinoni who is considered "he who serves Him not,” as in, at the present moment he is not actively engaged in a battle over his desires/temptations. He doesn't sin, but he's not a Tzaddik because he hasn’t fully conquered his animal soul. Rather, he coasts along at a level that is natural to him. For him, Torah and Mitzvot aren't a challenge. For him, learning is a joy and staying away from promiscuous behavior is automatic. For him, tapping into his innate love of G-d, an inheritance that every Jew has from our forefathers, is easy. He does the right thing, he follows the right path because it's not a big deal for him. 3. "He who serves G-d" is a Beinoni that's at the level of "Oved Elokim," someone who is actively serving G-d in the present tense. A Beinoni's service of G-d is an active, constant struggle between his inner desires/compulsions/temptations and his decision to do as he's supposed to. A Tzaddik is called an "Eved Elokim," a servant of G-d, because he's made it, he's won the war. The Beinoni battles day after day, so he's described as "serving" in the present tense. 4. For almost all of us, there is our natural state of being and our "nurtured" state of being. This is the difference between doing what comes naturally to us, or that we’ve worked to make natural to us, and doing things that are beyond or against our nature. Usually, we don't dedicate ourselves to something unless there's an element of love or fear attached to it. Often love is the impetus for doing positive mitzvot and fear is the drive behind negative mitzvot. In this regard, if a person wants to commit themselves toward making something second nature, then they need some sort of feeling toward it. For us, for the Beinoni, we do that through meditating/focusing on G-d's greatness. The more we do that, the more we awaken our innate love and cultivate our desire to do His will. 6. The one who "serves G-d," is someone who pushes past his natural state to a level beyond what he's used to. An example in the Gemara is of donkey drivers. They charged one zuz for 10 parsa, but two zuz for 11. Also, back in the day, students would review their studies 100 times to make sure they remembered them well. Students who wanted to go beyond that reviewed 101 times. This was a push against their natural state of being, and in this way they could change their nature. Really, what's the difference between 100 and 101? 1. But what's the difference on a personal level? Everything.

Brief Recap of Chapter 14: 1. Chapter 14 asserts that everyone has the potential to be a Beinoni. A Tzaddik is someone who has no desires for this world; he's transformed his inner essence to the point that his Animal Soul is like another G-dly Soul. A Tzaddik has abilities beyond the regular man. A Beinoni doesn't transform himself, he controls himself. At any minute, on any given day, we have the power to act like a Beinoni. 2. Becoming a Beinoni takes discipline and a plan of action. In short, we must turn away from evil/ temptations, and we must do good. These are two separate steps, so even if we haven't mastered one, we can still get to work on the other. 3. We each have the ability and the power to act, think, speak in a way that is diametrically opposed to what our hearts want. Emotions are very strong and powerful tools. However, they do not, and should not, control us. 4. Returning to the verse, "A man does not sin unless a spirit of folly enters him." This spirit of folly is like temporary amnesia, it makes us forget that when we do something wrong we affect our connection with Hashem. It also makes us believe that if no one is watching us then it's okay. It lets us make up and give into excuses. We have to remind ourselves that neither of these are correct. Not only is Someone always watching, but in truth, when we really think about, we don't want to be separated or severed from G-d even for one instant. We can see this at play when a seemingly unaffiliated Jew stands up for Judaism or can't bring himself to separate from Judaism in any way. 5. Every person has an innate love for G-d, a most basic level of love that is part of the Jewish inheritance. To keep ourselves on the right path, we need to tap into this love and fan the flames so it becomes more than just a latent spark within us. Then we need to take the time to really think and admit to ourselves that we don't want to be a rasha even for one moment! We don't want anything to separate us or affect our connection to G-d in the slightest! 6. The first chapter of Tanya starts with a quote from the Gemara that tells that before a soul comes down to this world it is administered an oath, "Be a Tzaddik and do not be a Rasha." The reason for the double wording is because even if, and even though, many of us will not be Tzaddikim, we must at least try not to be a rasha. We do this by just saying no to our temptations and desires. We do this by using our minds to control our hearts. Everyone has the capacity to do this. Everyone must try to do this on their level. 7. With the sin of the Tree of Knowledge, good and evil got all tangled up. We need to extricate the good from the evil, we have to know and focus on doing things for the right reasons. "If G-d hadn't created the desire for money or intimacy, the world would not move forward." This shows us that these things are not inherently evil, but we have to use them for the right reasons, and for the right purpose. We also need to identify when the object of our desire is forbidden, which leads to sin, or when it's the nature of our desire that's evil, which is a higher level to deal with. There's a difference between love and lust, there's a difference between earning a good livelihood and greed, there's a difference between feeding the body and gluttony, etc. 8. Sometimes the challenge of overcoming these desires might seem too hard to overcome. The Alter Rebbe gives a quick tip to help us get started. For example, if someone is fighting a craving for a certain food and eating it will only be an indulgence, then he should think about where that food will be in two hours from now. In this way, he trains himself to see the negative aspects of his desires, a worthy perspective if it can keep us from indulging for self pleasure. The Alter Rebbe strongly encourages us to take the time to really think about how we can overcome our personal temptations/ desires. We each have our own "weaknesses," but we each also have the tools within us to strengthen ourselves and to overcome whatever challenges come our way. Maybe we can't yet achieve this every hour of every day, but we can start with one minute and one challenge at a time. We only need to overcome it once to know that it's possible. Try it, stick your foot in the hot water, impress yourself!

Brief Recap of Chapter 13: 1. Chapter 13 teaches that in a Beinoni "zeh v'zeh shoftan," "this one and this one judge." Note the phrasing, not "rules" but "judges," because if the Animal Soul ever rules then he's not a Beinoni. Rather, from its seat in the left part of the heart, the evil inclination sends up impulses to the mind, encouraging him to give into desires, cravings, inappropriate behaviors, transgression, etc. Then the good inclination steps in and tries to push out these thoughts before they can take over any of the three soul garments of thought, speech, or action. This battle is often difficult and seemingly equal, so a third judge is called in to act as arbitrator and break the ensuing stalemate. In this case, Hashem Himself, who gives the Beinoni the extra boost he needs with the light of G-dly soul. As in the last chapter, darkness is the absence of light, folly is the absence of wisdom. A little bit of light, a little bit of wisdom dispels darkness/folly. 2. If the Beinoni’s good side always wins, then why isn't he a Tzaddik? Because he hasn't absolutely conquered his animal soul, and so has to keep fighting. Additionally, each time he does something mundane, even permissible and not inherently evil, he gives strength to his Animal Soul. For example, a person has to eat to live, yet, which soul tells the Beinoni to eat? The Animal Soul. 3. With this we return to the verses opening the first chapter, which seem to contradict each other. Before a soul comes down to this world it is administered an oath to be a Tzaddik and not a Rasha. Even if the whole world tells him that he's a Tzaddik, he has to see himself like a Rasha. At the same time, he is warned to not consider himself a Rasha or he'll be discouraged or apathetic. Again, word choice is important. We must see ourselves "like" a Rasha, as in, we should realize that no matter how well we do, we still maintain the capacity to go astray. Unless someone's an absolute Tzaddik, temptations are still alive within him, and he has to vigilantly guard against them. Still, we should regard ourselves as a Beinoni, as someone who can do the right thing even though this battle is waged every day. We can do the right thing, and get much credit for it, even if it's a struggle. 4. Remember, "the mind rules the heart." The way we make sure this happen is with our faculty of "Binah," or "understanding." Understanding is connected to "Gevurah," "Strength," because it can help us overcome and just say no. The more we think and contemplate something, the greater chance we have of eliciting an emotional response toward it. In the negative, if something minor happens, but it just gets us in the wrong way, we fulminate about it until it becomes a 10 on the Richter scale. In the positive, we can use this power to really think about the good in our lives, to think about our blessings, to think good things, and that will encourage us to do more good and to increase in our service of G-d. After all, the ultimate use of this ability is in creating and fostering a love of G-d that will influence us to do what He wants. 5. Just because someone sits all day and learns Torah, doesn't mean that he is a Tzaddik. It's difficult to tell from the outside, but that person may still have an Animal Soul very much alive and well in him. Just like a slumbering person can awaken at any moment, so can the Animal Soul. Which is a very effective way of catching us off guard! 6. This is why the verse tells us "one nation shall prevail over the other." It doesn't say completely conquer, because, as Rivkah was warned about Yaakov and Esav, "when this one rises, this one falls." Like a seesaw, one nation (read: one soul) will always be stronger than the other, but like a seesaw it can go either way. 7. If a Beinoni is always fighting but never winning the ultimate war, is his service true? Truth is eternal and unchanging, which is what makes it true. At the same time, Tanya reassures us that there are truths relative to each level of service. For a Beinoni, this level of struggle is truth for him. It wouldn't be considered good enough for a Tzaddik, which is why he isn't considered a Tzaddik, but this is right for where a Beinoni is. Think of the difference between a kid and a college student. Ask a kid to read "Go, Dog, Go." If he can get through the whole book, he's a genius! If a college student does the same thing, it’s not the same. An amazing points about this chapter is the reassurance that we don't have to move mountains and be someone we're not. Tanya sets a very high bar, but also reminds us that this journey is constant, and doesn't happen overnight. Everything we do counts, and maybe that will give us the courage we need to aim just a little bit higher.

Brief Recap of Chapter 12: Chapter 12 finally talks about the "Beinoni," who Tanya is written for and says we all can be. 1. The Beinoni is someone who never has nor ever will sin. What this means is that during his time as a Beinoni, not only will he never sin, but anything from his past and even a thought of sin in the future is absolutely obsolete. Additionally, even if he were placed in the same exact situation that once tempted him, not only will he not sin, but he won't even be tempted by it. That's the level he’s reached. 2. The Beinoni maintains control over practical conduct of his thought, speech, and action, the three "garments" of his soul. The essence of his soul, the ten soul powers, are not under his control. This means that he still has impulses for sin/temptation. However, he doesn't give in. 3. Davening is a very important time for a Beinoni. This is a time of intense meditation on the greatness of Hashem, which gives way to an intense love and longing for Him. The G-dly Soul is so powerful, so much in control during this time, that the Animal Soul remains quiet and doesn't even try to fight it. Davening is also vital for a Beinoni because a residue of all this intensity remains with him throughout the day, to help him overcome negative challenges. 4. King Solomon wrote that he saw how wisdom has an advantage over folly, just as light has an advantage over darkness. The Alter Rebbe tells us that this isn't about the what, but the how. All it takes is one little bit of light to dispel a lot of darkness. When we speak about evil and transgression in Tanya, we're not just talking about sins outlined in the Torah, but also more refined levels of negativity. So when we refer to evil, or sin, or temptation, we're referring to anything that leads us away from the path. It could be something simple, something permissible that we indulge in. It could be a negative thought, something self-deprecating that discourages us from trying harder, or makes us feel embarrassed to take on a new mitzvah. Anything that keeps us from revealing more G-dliness in the world falls into this category. And the way we combat it is with just a little bit of light. If we're having negative thoughts, we need to replace them with positive ones. If we're thinking about inappropriate things, then we need to redirect our thoughts, replace them with something permissible or holy. 5. We have the power to do this. Tanya insists that everyone was born with the capability to reach a level where "Moach shalit al halev," the mind rules over the heart. Animals walk on all fours, so their minds and hearts are level. Their eyes look downward. We were blessed to walk on two feet so our eyes can always look upward, our mind are always over our hearts. It isn't easy, but we can take control, and at the very least fight. In the same token, the Torah tells us, "Who is strong? Someone who conquers his [evil] inclination." As the saying goes, Just say no. 6. There are three sins that are very common and so difficult to fight, that most of us battle them every day. They include: Slander/ gossip, lack of concentration in prayer, and thoughts of sin. Thoughts of sin means entertaining thoughts of sin, or temptation, or negative things. The Beinoni is susceptible to these thoughts, but he pushes them away with both hands. The same way you control who comes into your house, or you could ignore someone who sneaks in, you control the thoughts in your mind. If something shouldn't be there, do you tell it, "Get out! This is my house!," or do you offer it a drink before sending it on its way, if you send it on its way? 7. The chapter ends by telling us that just as all these traits are true for a person's relationship with Hashem, they are also relevant in our relationship with others. As in, we can not only hold back from our initial response to someone, but even act directly opposite to how we want to act. There are times when someone really gets on our nerves, or maybe they're just annoying, or maybe they did something we didn't like. How do we respond to them? Do we respond in kind or do we respond with kindness? Maybe the other person doesn't notice it, but it's another way to give us control, by choosing how to react and being generous with positivity. The idea of a Beinoni is pretty intimidating, but we limit ourselves in believing it’s unrealistic. Tanya demands a lot of us, because it believes in us and the levels we can achieve. For many of us, this will be a lifelong battle, and maybe we'll gain a little, maybe a lot. The point is to be aware, the point is to try, because every inch counts. Maybe we'll never reach the ultimate goal, but we can go one step at a time, we can adjust our sights and reach for what we used to think was impossible.

Brief Recap of Chapter 11: Tanya turns its attention to the "Rasha," the "wicked person," who, according to Tanya isn't necessarily an evil person, but rather a person who transgresses. The distinction is important, because we’re already learned that sin and evil are things alien and foreign to us, since inherently we want to do good. However, there are days or hours or minutes when the animal soul gains control of our body and uses it as a chariot for self-indulgence, self-advancement, self-self, and even sin. 1. "Zeh L'umas Zeh," "this opposite this," the same way that the G-dly soul and Animal soul mirror each other in their basic makeup, so does the highest level of righteous and the lowest level of wicked mirror each other. The highest level of righteous person has so conquered his Animal Soul that he has essentially turned it into another G-dly soul. The lowest level of wicked person has so blocked and overshadowed his G-dly soul that it almost doesn’t feel welcome in the body. There are three levels of "Rasha," each of which contain many, many levels. 2. The first type we've dubbed a "Borderline Rasha." This is a person who may sin sometimes, but it's very rare, "little" sins, and he repents immediately. When he does something wrong, the animal soul has gained control over one of his three garments (thought, speech, action) during the time of his wrongdoing. In spiritual terms, thinking about sin is also considered doing something wrong because thought is even more refined than speech or action. If we can "dirty" our speech and action through wrongdoing, then we can certainly "dirty" our thought in thinking about doing wrong. 3. There are three levels of repentance: A. If someone transgresses a positive commandment, aka missed an opportunity to reveal more holiness in this world, if they repent immediately, they are immediately forgiven. B. If someone transgresses a negative commandment, aka fed "The Other Side" and blocked revelation, if they repent immediately, then they will be granted atonement on Yom Kippur. C. If someone transgresses a severe command, one that carries kares, then even with repentance and Yom Kippur, the person will have to undergo suffering to attain atonement. Lucky for us, G-d is truly patient and compassionate when it comes to forgiving us. No matter how many times we do wrong, true repentance, regret, and remorse will earn us G-d's forgiveness. Think of a white shirt. If it gets dirty, we clean it. Then it becomes white again. Sure, eventually if it gets dirty enough, or if we have to wash it enough then there will be stains that don't come out, but it doesn't take away from the fact that it's still a white shirt. Eventually, we may need G-d's help to make it truly white again, but we must remember that it's possible, it will happen. 4. The second type is a "Remorseful Rasha." This is someone who commits more severe sins, more frequently. At these times, the animal soul gains total control over all three of his soul garments and uses them to do things he shouldn't. However, in between, he sincerely regrets any wrongdoing. 5. Type three is a "Pathological Rasha." This is someone so steeped in wrongdoing that his G-dly soul can hardly gain a foothold within him, to the point that it’s basically hovering above him. He never regrets any wrongdoing and his animal soul has complete control over him. HOWEVER, he is still a JEW with a G-DLY SOUL and no sin can ever take that away from him! He can still be counted in a minyan. He can still do mitzvot. He can still change. All things considered, it's important for us to remember a few things: It is not our place to judge what level someone else is on or to think we know anything about their spiritual level or capacity (outside of the general idea that we can always do more to get closer to the Infinite). The Alter Rebbe warns us in the first chapter to not walk around and berate ourselves if we fall short of reaching a more ideal spiritual level, because this will discourage us from ever trying. The point is to know where we are so we can know the next level we should be aiming for. Yes, this is an ongoing process. Yes, this will take a lifetime. Yes, some days will be better than others. But, as we said before, "Chassidus is Divine intelligence, an understand which shows man how small he is, and how great he can become." One good deed at a time.

Brief Recap of Chapter 10: 1. Chapter 10 discusses what a Tzadik is according to Tanya. The word Tzadik is used in court cases and the like to indicate the person on the side of right, or overall good in deeds, but Tanya refers to a much higher level. In Tanya, a Tzadik is someone whose every thought, speech, and action is directed to a holy purpose. His emotions, his intellect, every one of his soul faculties are all about serving G-d. Remember the city the two kings are warring over? For a Tzadik, the G-dly soul has won the war entirely. 2. There are two main levels of Tzadik, and each has a second dimension to it, with various gradations in between: Tzadik v'ra lo: "A Tzadik to whom there is bad." This refers to a person who has conquered his animal soul, and his cravings/ desires for physicality to such an extent that it’s without a voice, as in, not only doesn’t he sin, but he has no impulse for sin. Tzadik she'ano gamur: "An incomplete Tzadik." Because the above individual has only conquered, but not brought over, his animal soul, his love of G-d is also incomplete. Tzadik v'tov lo: "A Tzadik to whom there is good." Someone who has so conquered his animal soul that, he's brought it over to the side of good, essentially having two G-dly souls. Tzadik gamur: "A complete Tzadik." A person who can flip his animal soul over to good is also someone whose love of G-d is complete, to the point that G-d's will is his will, that pleasure in life means doing what G-d wants. 3. How to become a Tzadik? A. Removes himself from all physical pleasures of this world, all "sullied garments." This means conquering the cravings, temptations, desires of the animal soul. B. Develops a complete revulsion for the physical pleasures and indulgences of this world. C. He loves G-d just because. This is a very high level of love that comes with no strings attached, no rationalization, and includes a total giving over of one's self and will to holier pursuits. This doesn't mean disconnecting from the real world, but living in the world according to the dictates of Torah. Included in this is developing a hatred for anything that is opposed to G-dliness. Because this ultimate level of Tzadik loves G-d so completely, he also utterly despises anything that obstructs the revelation of G-dly light. It may not be easy to think of how a spiritual person can harbor an emotion like hatred within him, but when he does it's a reflection of the level of his love for G-d. The more complete his love is, the more complete his hatred, intolerance, etc, for anything that would prevent the revelation of G-dliness, which is anything that stems from "The Other Side." If you ever had to dissect something in high school, then you probably remember that there were different types of reactions. Some people thought it was cool, some didn't mind, and some couldn't stand the sight or smell of it. A complete Tzadik can't stand the sight or smell of evil. Additionally, as the Talmud astutely teaches, "He who is kind to the cruel will ultimately be cruel to the kind." A Tzadik is a very high level of self/ spiritual improvement that is realistically unattainable for most people. However, the Tanya takes a chapter to let us know about this person because (a) we don't know if we do or do not have the potential to reach that level, (b) we now know what the ultimate level is that a human can reach. One message that the Tanya is very clear about is that each of us can be more than our natural characters/ make up would seem to suggest. The Tanya is very demanding in what it expects from us, but it also believes that we are up to the task. Besides, we all have the same Torah and Mitzvot, no matter which level we’re on.

Brief Recap of Chapter 9: 1. Chapter 9 begins with telling that the "seat" of the Animal Soul is in the left side of the heart. The left side has more blood in it, and, just as blood spreads from the heart throughout the body, the Animal Soul also tries to use passion/ raw emotion to control the body. The G-dly Soul is "seated" in the brain, because it rules with intellect. It also has a secondary seat in the right side of the heart. 2. When Rivkah was pregnant with Yaakov and Esav she was told that she was carrying two nations, and one would always prevail over the other. This verse is applied to our souls and our bodies. Our souls are waging a constant war to gain control over our bodies. Each soul wants our garments of expression—thought, speech, action—to respond to it alone. In other words, it wants total victory. Two kings cannot share the same crown. 3. The ultimate level is when both souls become a "chariot" to the Divine will. This is why in Shema it says "V'ahavta es Hashem Elokecha b'chol l'vavicha, u'vchol nafshecha, u'vchol meodecha." "You should love Hashem, your G-d, with all your heart, and with all your soul, and with all your might." However, the Hebrew is not actually written in singular form but in plural. Really, the phrase is "You should love Hashem your G-d with all your hearts, and with all your souls, and with all your mights." The plural is referring to both souls, with all their respective faculties. 4. There are two levels of love. The lower level of love stems from knowing that G-d is good, that He is the source of all goodness, being appreciative to Him, etc. The higher level is when someone creates a burning love for G-d that is so great it "spills" over from the right side of the heart and overtakes the left side. 5. The chapter ends with referencing the parable in the Zohar comparing negative forces to a harlot. Once a king wanted to test the moral fortitude of his son, the crown prince. So the king hired a harlot to try and seduce him. Although the harlot must do her job as best she can, deep, deep down, she really doesn't want the crown prince to fail. This is the way that negative forces exist/ operate in this world. 6. So why introduce any negativity at all? Because without it there is no free choice, no reward and punishment, and no growth that comes from overcoming challenges. Imagine someone helicoptering to the peak of a mountain. Imagine how much he appreciates the view, imagine how much that journey means to him. Now think of someone who has to climb that mountain. How much does he appreciate the view? How much does that journey to the top mean to him?

rief Recap of Chapter 8: Chapter 8 wraps up the general idea behind things that are permissible versus things that are forbidden. 1. Aside from his individual mission in life, a Jew has an overall mission to bring light and G-dliness into this world. From this perspective, things that are forbidden to us are things that we don't need to accomplish our mission. In short, none of our business. Therefore, no matter the intent in doing something forbidden the energy it creates cannot be elevated to holiness. 2. The Alter Rebbe teaches that a desire/ evil inclination for forbidden things is something foreign to a Jew. How can this be if the desire is very real inside of us? The Evil Inclination knows that it can't just tell us to sin, because we'd never listen to him like that. Therefore, he wears us down, first by encouraging us to indulge in permissible acts that aren't really necessary at the time, and then slowly getting us to lower our guard until crossing the line doesn't seem so bad anymore. That's why the disciples of the Alter Rebbe coined the phrase, "What's forbidden is forbidden; what's permitted is unnecessary." With this thought, they tried to steel themselves against the manipulations of the Evil Inclination. 3. If a person indulges in a permissible act, AKA does something with the wrong intent, then he can repent and elevate that energy to holiness. However, a mark is left behind, which is why there are certain cleansing processes a soul must undergo after it leaves the physical body. 4. Before he passed away, Rabbi Yehudah HaNassi said that he didn't derive any pleasure from this world, not even enough to fill his little finger. The reason why Rabbi Yehudah is used as an example of someone to look up to is because he was a very, very wealthy individual, and yet he derived no material pleasure from his riches. He wasn't miserly and lived an opulent lifestyle, but to him his wealth served a greater purpose, to help his people. He used his wealth to build and support community, and, more important, to gain favor and influence with Roman nobleman and he was a "friend" to the emperor. For him, money was a means to the end of making life better for the people around him. 5. Briefly, the concept of "the breaking of the vessels" occurs when there's too much light, and not enough vessels to contain it. There were other iterations of our world before the world we know came about. However, because of their design, because there was too much light revealed in those versions of the world, physicality couldn't handle it and the world "shattered." Now, when we elevate something, it's that light from the broken vessels that’s being redeemed and revealed. This ties into Divine Providence, that wherever we end up in life is for a purpose, and we should try to "do something Jewish" to elevate the area we are in. 6. There’s a difference between not specifically holy acts that only touch our six emotive attributes and those that involve our intellectual faculties. More specifically, secular studies: good or bad? Well, like everything, it depends on how we use them. Do we go to college to get a degree so we can land a better job? That's fine. Do we use this knowledge to deepen our service to Hashem? That's good. We know of many great rabbis, Maimonides and Nachmonides among them, who were physicians, astrologers, mathematicians, poets, etc. However, they used these studies to better their understanding of Torah. All was a means to a great, spiritual end.

Brief Recap of Chapter 7: 1. Chapter 7 picks up where Chapter 6 left off in discussing the two levels of "Klipah." Klipas Nogah includes all things that are permissible, mundane actions that have the potential for holiness. Shalosh Klipos Hatme'os, the Three Impure Klipos, includes anything forbidden and contains no element of good whatsoever. These are not only evil, but also anything which is forbidden, for the simple reason that Hashem says this is not how we bring holiness into the world. 2. The world we live in is called the World of Asiyah, the world of action. From all the worlds, this is the only physical world, the world in which Torah can be kept and Mitzvot can be performed. However, in this world, the negative elements, even evil elements, often overshadow the good, or the potential for good in this world. It is our mission to extract that good and elevate it to holiness. 3. In regard to mundane acts that can be elevated, we use two main examples. One is eating. The actual act of eating is neutral, but it can become good or bad depending on our intentions when eating. If we eat to keep our bodies healthy, to nourish ourselves so that we can fulfill our purpose in this world, so that we can be at our best, then this act of eating is elevated. If we eat simply to indulge ourselves, if we give in to gluttony, then we degrade the act of eating. It's the difference between eating to live and living to eat. The second example is in making a joke. Do we make jokes just to waste time, mock, and give in to frivolity, or do we joke to relax and open our minds to learning new things? The two examples highlight our goal to even subconsciously train ourselves to dedicate our actions to G-d. When we think that our actions are all for a higher purpose, be it going to work, exercising, painting, whatever, we elevate even the simplest of actions. 4. The world for forbidden things is "Assur." The word for permitted things is "Mutar." Assur doesn't mean forbidden, but bound, because the energy within a forbidden act is bound and trapped by the "Sitra Achra," the "Other Side." Mutar means unbound, because when we use a mundane object for something good, we untie and elevate the Divine energy in that object. 5. The word "Teshuvah," what we usually translate to mean repentance, comes from the word of return, as in bringing ourselves closer to our Heavenly source. 6. This chapter ended with discussing the power of saying the nighttime Shema, likening it to a double-edged sword against the forces of the "Other Side." It also spoke about the holiness, and greatest, Divine gift we have in our ability to create life, and what it means to belittle that opportunity.

Brief Recap of Chapter 6: 1. Chapter 5 teaches us that when we do a mitzvah, which is how we connect to G-d's will in this physical world, we are surrounded/enveloped in Divine light. When we study Torah, not only are we enveloped in Divine light, but our minds envelop that light, as well. So it's not a one-way hug; we hug the king and the king hugs us back, a mutual embrace. 2. Here's how: When we study an idea on an intellectual level, we are trying to wrap our minds around that concept. The more we contemplate or dwell upon the idea, the more we get wrapped up in it. For Torah study, not only is our mind trying to wrap itself around a Torah concept, but, because this is a holy pursuit, we are also surrounded by Divine light. Think of putting your hands around a light bulb, and being surrounded by other lit bulbs at the same time. (Or dipping a peanut butter cup in even more peanut butter goodness. So peanut butter dipped in chocolate dipped in peanut butter. Or a chocolate stuffed strawberry dipped in chocolate! Or a cheese stick dipped in cheese fondue. Etc.) The point is, our minds wrap around the light, and the light wraps around us, too. We're not just reaching for the Divine, we're not just touching it, we're "grasping" it. 3. The light enveloped by our minds is Torah. Torah is G-d's wisdom. G-d's wisdom comes directly from His essence. So just imagine the kind of light you're "hugging" when you study Torah! This is the uniqueness of Torah study. 4. When the soul moves on from this world and enters the World to Come, it basks in the rays of the Divine Presence. However, it can't just absorb Divinity without some sort of conduit, or protection, or shield. This shield is a garment created by the mitzvot we do in this world. The more mitzvot we do, the more our "garment" allows us to enjoy in the next. Torah study is not just an "outer garment," but is also compared to food for the soul. Studying Torah sustains the soul, and reinvigorates it, in ways that mitzvot can't. It's a special type of inner life that we gain from it. Side nots: When the Torah was given to Moses on Mount Sinai, he received the Torah in its entirety. Our sages teach that there is no concept in Torah that can be discovered that wasn't already given on Mount Sinai. And yet, throughout the generations we find distinguished commentators on the Torah who often revolutionized the way we viewed, studied, thought, practiced the Torah. Moses didn't teach every single solitary aspect of the Torah to the Jewish people when he passed it on to them. He gave them the Written Torah, and then passed on much through the Oral Law, which continued through the generations by word of mouth. So, for example, when the Talmud was written, the rabbis weren't inventing something new, but preserving what was becoming forgotten, including different ways that the original laws and commentaries had been expounded over the years. Another thing to note is that certain aspects of Torah were more vital to certain generations. So, there were always four levels of interpretation of the Torah (as discussed in previous chapters), but some generations might have emphasized some explanations over others. For example, Rashi, the foremost, universally accepted commentator on the Torah, approached his commentary from the level of basic/ literal explanation of the text. Of course, Rashi's commentary is incredibly profound in its simplicity, and he was commentating on something we might have thought obvious for generations. Yet, Rashi needed to comment in the time that he did. For whatever reason, we needed him then. In regard to Chassidus, the main thing that the Ba'al Shem Tov initiated was a major shift in focus on how we view different types of Jewish people. If we only look at things from a literal level, then we only see good and bad, sinner and saint with little room for shades of gray. The Chassidic movement, however, approached their view of others from a new perspective. "Do you realize how the Heavens shake when a Jew, any Jew, says a bracha?" "Do you know how much an angel would give just to wear tzitzit for one moment in this world?" "Do you know how much pleasure G-d gets out of a heartfelt 'Baruch Hashem!'?" Instead of looking at how much was lacking, it shifted the focus onto how much was already there, and therefore how much more there could be. The Alter Rebbe's Tanya breaks down our make up on this level, a level where most of us are equal in potential achievement because it explains the very fabric of a Jewish person. In learning this, we understand just where we are, and how much more we can become.