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

Brief recap of Chapter 29: 1. Chapter 29 addresses a new concern in dealing with situations which may impede our joy in service of Hashem; "timtum halev," "dullness of the heart." In short, I'm doing what I'm supposed to, I pray, I learn Torah, I do mitzvot, so why am I not feeling anything? Why isn't the enduring light and fire of G-dliness penetrating my heart? 2. Davening is called "service of the heart." (a) It happens in the heart, as it's a time for us to focus on bringing our intellect into the realm of emotions, as discussed in previous chapters. (b) The heart is the focus of this service, a time to transform and redirect the desires of the heart toward holy ends. So what if I'm praying as I should, but still not feeling it? 3.What happens when a drain backs up? Usually, there's some sort of blockage preventing it from working properly. The answer isn't to flood the drain but to remove or destroy the blockage. Tanya teaches this is the way to overcoming "dullness of the heart." The reason someone might not be "feeling it," even when doing everything right, is because indulgence in material pleasures has created a "blockage" preventing the light of the G-dly soul from shining through and affecting the body and animal soul. "This soul which You gave within me is pure," we see our G-dly souls as something apart from ourselves, something that was put into us. When we speak of ourselves, we're usually referring to our body and animal soul. A tzaddik, however, sees himself as a G-dly soul and his body and animal soul as something apart from his real self. 4. We have to set times to humble ourselves if we are to break through this blockage. If a wooden beam won't catch fire, it has to be splintered. A log that’s too big won't burn, rather, it must be broken up first and then it can catch fire. This is how we humble ourselves, by reminding ourselves of how controlled we are by our body and animal soul's desires. Negative sources soar upward and overshadow spirituality, and the way to overcome that is by bringing them down. 5. We've set aside time to humble ourselves, we remind ourselves of past sins and indiscretions, yet we're still not feeling closer to G-d. Why isn't this repentance/return/reconnection working? (a) Our efforts are not accepted. Anything we did yesterday was good for yesterday, today is a new day and whatever steps forward we took are no longer enough for where we are today. We must do more. (b) We need to dig deeper, which will allow us to rise even higher. Our current efforts may not be deemed enough compared to what we're capable of, so we need to dig deeper and try harder. 6. How do we bring down the negative elements? How do we break through so the light of G-dliness shines through? By "raging" at the darkness. We learn this from the story of the spies Moshe sent from the desert to check out the Land of Israel. They came back and claimed that the land and people are stronger than G-d and so they were unconquerable. Whereupon, Hashem "raged" at them, and punished that generation by having them die off in the desert so they wouldn't enter the land. Once Moshe told the people Hashem was upset, they came back to their senses and were believers again. How could they change so quickly? No miracle occurred, no sign was shown, what happened? The "rage" cut through the negative forces so the belief of their G-dly souls once more prevailed. This is how we "rage" at the negative forces, temptations, desires, calling them out for what they are. "You're wicked, evil, despicable, abominable! How long will you try to deny the truth? How long will you pretend to be something when we know all is nothing before Hashem?!" 7. Why will this work? Because sitra achara and klipah are like darkness, and darkness has no substance. How do you get rid of darkness? With a tiny flame. You don't need to push, pull, kick, or chop, just shine light and it goes away. Our "rage" is the driving force that dispels this darkness, it brings the negative forces down from their arrogant heights so they can be exposed for what they truly are, a force Hashem created to challenge us, specifically to overcome it! 8. The Zohar tells us we should be a "Master of Account." The specific use of master instead of servant or clerk is because a master most acutely feels every profit and every loss. This is how we take a personal account of ourselves and actions.

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

Brief recap of Chapter 28: 1. Chapter 28 rounds out the discussion on sadness which weighs us down and prevents us from serving Hashem with joy. Chapter 26 spoke about sadness stemming from areas in our physical lives, Chapter 27 addressed a more spiritual sadness which occurs during mundane activities. Chapter 28 discusses sadness which occurs during spiritual activities. 2. What if I'm doing everything I'm supposed to, what if I started my day off right, what if I'm in a good spiritual place, and yet, in middle of davening/doing a mitzvah/studying Torah, thoughts of desires or sin make their way into my mind? What does this mean about me and what does this mean about my service? Is everything worthless? Am I a hypocrite or unworthy for not being able to keep these thoughts away? 3. Short answer is no, because this negative does not undo all the positive. 4. The Alter Rebbe reminds us that such thoughts occur not because we aren't doing what we're supposed to be doing, but because we are. The fact that negative elements are trying to come after us when we're engaged in holy pursuits proves that we're winning the battle for good in that moment. And so, negative forces redouble their efforts to try and distract us or bring us down. 5. Think of a person who's davening and right across from him is someone trying to distract him. That person will either shut down the distracter or concentrate even harder so the person will not interfere with his prayers. This is how we deal with negativity that tries to interrupt our spiritual pursuits. We push it out of our minds and refuse to engage. King Solomon tells us "don't answer a fool in his foolishness lest you become like him." When you fight in the mud, you get muddy. 6. Sometimes it may seem dispiriting because this battle has no end. As soon as we reach a higher level, stronger negative forces already await us there. Yes, but their getting stronger is proof of how well we're doing. Also, we will never fully defeat these negative forces unless we reach the level of a tzaddik. These thoughts prove that we're not a tzaddik, rather we are a battleground between two souls, each fighting minute by minute, day by day, to gain full and absolute control of the body so it may use it to its own end. This fight, whatever it may be for each of us, may very well be the reason we were created. Every step forward counts, every time we fight is meaningful. 7. There may come a point when a person has tried and worked so hard, but still feels he isn't making any gains, that the negative forces are just too overwhelming and intense to suppress. If at this point, the Alter Rebbe advises that a person humble his soul and pray and beg Hashem to have compassion on him. And not just for the person's sake, but for Hashem's sake. Because we each have a part of Hashem inside of us, the G-dly soul, so we ask Hashem to have mercy upon this piece of himself that He's given us, to help protect us, to give us a boost, to gain strength and courage to fight on.

Reframing society's acceptance of the lie of that hard work guarantees success. Link for text: https://www.eltenenbaum.com/the-lie-of-hard-work-and-success/ Subscribe to Substack: https://eltenenbaum.substack.com/p/the-lie-of-hard-work-and-success

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 27: 1. Chapter 27 continues the theme of addressing situations which might make someone feel depressed, leaden, too sad to get moving as they should. We know we're at our best when we're happy, so the negative forces of the world try to infringe upon that happiness to wear us down and hold us back. In this chapter, the Alter Rebbe focuses on sadness/depression that may occur when someone feels nothing they do is ridding the sinful thoughts/desires that bombard them during even mundane times of the day. 2. To solve this, we need to adjust our view of this obstacle. If such thoughts come to us while we're going about our regular day, resist giving into feelings that will sink us. We need to push the thoughts away. Not only that, but we can rejoice that we've been given the chance to face down and rid ourselves of these thoughts. Why is that something to get excited about? Because this battle with negative forces is specifically the work of a Beinoni. 4. The Alter Rebbe reminds us that we are not tzaddikim. Therefore, we shouldn't be hard on ourselves for having thoughts of sin and strong desires for indulgences, because this is part of who we are and what we're fighting against. This battle may be the very reason for our creation! A tzaddik doesn't face this battle because he's on a different spiritual track. The tzaddik is involved in the work of turning over, transforming dark into light. The Beinoni, and all others, are tasked with weakening the sitra achara, even when it seems to be at its strongest. 5. It would seem the tzaddik has a much more enviable mission than everyone else. However, as we learn from the story of the twins Yaakov and Eisav, there are two ways of serving Hashem, and two ways of bringing about Divine pleasure in the work we do. The first is the way of the tzaddik, "sweet work," which focuses on transforming dark into light. The second is the way of the rest of us, "savory work," which is about not giving in and resisting the sitra achara, thereby weakening it. As with any palate, both sweet and savory dishes are desirable and enjoyable in their own way. In this example, the Alter Rebbe is reminding us to focus on the work we're meant to do, and reassuring us that this work also has meaning and worth and brings joys to Hashem. 6. The third paragraph of Shema warns "you will not follow after your heart and after your eyes by which you go astray." The ordering of this verse, putting heart before eyes, teaches us that if our heart wants something, then our eyes will find it. Therefore, it is our task to resist the urges and desires of our heart. Impulsive thought of sin isn't the sin, but willfully following up on it is. Therefore, even if we only passively refrain from giving in and committing a sin, we are still rewarded as though we had actively performed a mitzvah. 7. "What's forbidden is forbidden, what's permissible is unnecessary." This saying teaches us how to go about our work of weakening the sitra achara. We know we're supposed to refrain from the forbidden, but it's the resistance to indulge in the permissible where we can truly subjugate the negative forces and exert our will over them. We see this in the example of the Gemara that scholars eat their meals two hours later than everyone else, because they can. Most importantly, they're using those two hours to pursue Torah study. When we resist something we want to say or do or eat, or push it off just a little and use that time for good, then we are fulfilling our purpose in weakening the sitra achara. 8. Hashem tells us "You shall be holy." The word for Holy is "Kedusha" which really means to set apart. We become holy/make something holy when we set it/ourselves apart. And when we really, sincerely try, then Hashem helps us. This phrase is not just a command, but a promise and reassurance that we will be holy. The battle against sinful thoughts and desire is constant and ongoing, one that will probably continue for most of the Beinoni's life. However, each time we push against the negative forces and hold them back, we get a little bit stronger and bring Hashem pleasure in our work. Think of a garden. No matter how beautiful, it needs to be constantly weeded and tended and protected from whatever may encroach upon it. Always and ongoing. Yet, there are spots when we do clear away all the weeds for a while, when we can hold them back long enough to plant something which will flourish and grow. And then the work goes on.

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.