Versifications

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.

Brief Recap of Chapter 5: 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.

Brief Recap of Chapter 4: Chapter Four continues with the breakdown of our makeup. The first chapter introduced two souls. The second chapter described the source and nature of the G-dly soul. The third chapter went through the ten soul powers, three cognitive and seven emotive. As we work on ourselves, we learn about how to use our intellect to control, channel, create emotion. Ideally, we should use this to develop our love and awe of G-d, creating so real and deep an emotion it propels us to fulfill His will and keep away from things He prohibits. This fourth chapter speaks about the three "garments" through which the soul expresses itself in this world. 1. Garments are separate from a person, and can be changed or modified at will. In this sense, Tanya teaches that we can control our thought, speech, and action to better ourselves and the world around us. In the G-dly soul, our thought focuses on G-d and Torah, our speech focuses on study and prayer, and our action focuses on performing mitzvot. Tanya does not believe that we are powerless when it comes to the instincts of our natural tendencies; rather, the Alter Rebbe insists that we can control, mold, change ourselves, beginning with these three garments. It isn't easy, and for most it will be a lifelong battle, but this is part of our purpose in this world. 2. All 248 positive mitzvot stem from love of G-d, and all 365 prohibitive commandments stem from fear or awe of Him. Simply, we do or don't do something because of a deep feeling of love/ fear of G-d. And if we're not exactly feeling it, that's all right, better to do the mitzvah in a less ideal way than to not do it at all. However, if we do want to increase our love/ fear of G-d, then we revisit the techniques outlined in chapter three in regard to taking the time to think and meditate about how awesome G-d is, all the good He has done and continues to do for us, how incredible it is that such a powerful entity continues to sustain and delight in creation, and that will draw forth or deepen our emotions toward Him. True success in this regard creates a love/fear of Hashem that is so deep it almost doesn’t even matter what He is asking from us. Because our love is so deep, we will do what He wants, because we want to connect with Him. Because our fear/awe/respect is so deep, we will keep away from anything He doesn’t like, because we don’t want anything to interfere with our connection to Him. 3. G-d and His wisdom, aka G-d and the Torah, are one, united. The Torah is a guidebook for fulfilling G-d's will. Like water that flows from a high place to a low place, like water that is the same water no matter how far it flows or from how high, the Torah, Hashem’s actual wisdom, was given to us in this physical world. It takes on the form of words and ink on parchment in this world, so we have something physical to study. Though learning His Torah and fulfilling His mitzvot, we unite with infinity and connect with G-d’s essence. 4. This is why the sages teach that even one hour of Torah and good deeds in this world is greater than all the life in the World to Come. In the World to Come, souls bask and delight in the Divine presence. In this world, we can grasp G-d's essence. i.e. an esrog isn’t just an esrog, but an embodiment of His will. Even though the Torah had to be "compacted" to descend into this world, it doesn't change our connection. Just as there is no difference if you hug a king when he's wearing one layer of clothing or ten. The more we delve into these chapters and break down our makeup, the more we'll realize what a tremendous goal Tanya has set in telling us that we can all be a "Beinoni." Most of us aren't looking for more challenges in our lives, and daily vigilance over our every thought, speech, and action can be exhausting. We're happy enough to be a good enough person, a good friend, spouse, parent, etc. But remember, "Chassidus is Divine intelligence, an understanding which shows man how small he is, and how great he can become." On a very basic level, if we don't challenge ourselves to be more, than we're like a smart phone that's only ever used to make phone calls. Think of how much more a phone can do, think of how powerful it really is. We are not bound by our natures; we can overcome and better them. We truly do not know just what we are capable of…

Brief Recap of Chapter 3: 1. Chapter 3 focuses on the ten soul powers inherent in each of the five levels of the soul. Our nefesh, ruach, and neshama each have their own set of faculties that control or influence them. We don't have much say in what soul we're given, but we do have access to the faculties through which it is expressed. 2. The three intellectual faculties are Chochmah, Binah, and Da'at, Wisdom, Understanding, and the application of Knowledge. Our intellectual faculties are the parents that give birth to/elicit emotional responses. This is the basis for how our minds can control our hearts, because with our intellectual faculties we can create, channel, control emotion. As it’s connected to the theme of Tanya, this means that we are and can be in control of the way we react to and feel about the world around us. This means that even if our natural inclination is toward anger or fear or love or whatever, we can change/channel/develop that. 3. Chochmah is the first step, the spark of an idea. If we develop that idea, feel it out, expand on it, examine it from all angles then we are using Binah. If we want to take action and apply our knowledge or feel something tangible about what we've discovered through the Binah process, then we use Da'at. Da'at is the binding, the connection between our intellectual discoveries and our emotional responses to it. 4. For example, if we take the time to really think about G-d, about how much He does for us, about how powerful and omniscient He is, about how the entirety of existence is like nothing before Him, then after diligent thought, study, and meditation we'll either feel love, awe, humility, or fear toward Him. If it's love, that love can develop into a burning, fiery passion toward G-d, to the point that our desire to connect with him make us feel as thirsty as a man stranded in a desert without any water in sight. Sometimes we arouse a passion so great it needs to be cooled by our intellect so that we don't do anything extreme. Our intellect also tells us what to do with this burning love once we've ignited it. 5. From this, we understand that even if we are tempted by something that seems beyond our control, even if our natural instincts, desires, emotions tell us to act one way, speak one way, etc, and all we want to do is give in to that, our minds must stay in control. It's as common as when we warn an angry person to control his temper or think before he speaks. Essentially, we're telling him not to give into his emotions, but to allow his intellectual faculties to regain control. Overall, a general idea of this chapter is that if we want to care about something, then we have to think/study about it. Conversely, if we’re trying to stop caring about something, then we need to remove it from our minds. (This is our house!) Specifically, if we’re not feeling G-d in our lives, it’s usually because we’re not putting Him into our hearts and minds. We have to think about G-d to feel anything about Him. This is the starting point toward building a relationship that is indeed “very near to you.”

Brief Recap of Chapter 2: 1. Chapter 2 continues to prove “this thing is very near to you” by delving into our makeup, specifically in focusing on the G-dly Soul. 2. When G-d created the world, He spoke and each thing came into being. When G-d created man, He formed him and then blew into him a soul. This breath is something that comes from deep within, meaning this soul comes from the essence of G-d. This soul is a literal piece of G-d that we’re walking around with inside of us. Ostensibly, this should make us more careful of just where we go with it… 3. Souls come from G-d’s wisdom. Unlike in this world, where mind, knowledge, and knower are all distinct entities, all three are the same when it comes to G-d. This is something that we can’t really understand, just as we can't really understand G-d’s thoughts. Think of a five-year-old asking Einstein to explain the Theory of Relativity. The kid just doesn't have the mental capacity to understand it, even though he one day might. We will never understand G-d, but still get frustrated when we forget how much more He is than us. 4. All souls come from the same place, but there are many levels of souls depending on their journey into the body, which results in how receptive they are to G-dliness. The more direct the descent, the more in tune the soul will be to G-dliness in this world. 5. When a child is conceived, the parents conduct affects the types of "garments" the child will have. These "garments" are the means through which the souls expresses itself; character traits, talents, personality. Holier actions can lead to kids with "holier garments," kids who start off with a greater advantage on their path of serving G-d. 6. The souls are part of G-d's essence, but to give life to a person it has to journey down into this world so it can exist in what we see as a separate entity. There are four main spiritual worlds that the soul travels through. Some souls have a more direct path, keeping them more pure for their arrival. Some have a greater journey, which compacts their receptivity to holiness. The four worlds each represent a different level in that process, beginning with the highest world which is closest to G-d and ending with the world in which we, creations who cannot see G-dliness, can exist. Think of a writer who wants to write a story. In order for that story to be read, it has to be removed from the mind, the "wisdom" of the writer, and it has to be discussed, written, edited, etc, so it can become a book for someone else to read. First the writer has an idea. Second the writer develops the idea, the characters, the point of the story, etc. Third the writer actually writes up the story and edits it many, many times. Fourth the writer sends the story to print and it becomes a book. Take that one step further. If a writer is trying to get a certain point across, sometimes he'll sit down and write a story and get it down right away, to the point, a short, brilliant piece of work. Sometimes a writer starts writing and writing, and the point gets buried somewhere in that process. The writers needs to wade through all those extra words and characters and scenes to rediscover the point of his story. Some of us are short, sweet, and to the point when it comes to our level of holiness. Some of us get a little lost in all that extra process, but the point is still there. We just have to work a bit harder to find it.

Brief Recap of Intro & Chapter 1: 1. Tanya is based on the verse “This thing is very near to you,” as in service of G-d, fulfilling Torah and Mitzvot, building a relationship of love and fear of G-d, is something attainable by all not just scholars and “holy” people. We might not feel this way, as doing what Hashem wants doesn’t always take precedence in our lives, nor does it always bother us if it doesn’t. Moreover, these things don’t feel near and accessibly but difficult and beyond our reach. However, says the Alter Rebbe, you don’t quite know what you’re made of… 2. Tanya is the basis of Chabad Chassidus, which focuses on using our intellect to control our emotions to enhance our service of G-d. In other words, whatever our nature or natural proclivities, whatever our inherent sensitivity toward G-dliness, we are in control of our selves and we can steer our selves in the right direction if we so choose. It doesn’t meant that it’ll be easy—Tanya takes us on the long short way after all—but it does mean that we can embark on this journey, and that the journey itself matters. 3. There are five basic categories of people; two levels of righteous, two levels of wicked, and the “Intermediary.” The “Intermediary” is the person we work to be, which seems simple enough, but more on that to come... 4. There are three levels in the world; Kedusha, which is anything holy/reveals G-dliness in the world; “Klipah” which is the gray zone, things are permitted and either elevated to holiness or not depending on how we use them; Sitra Achra, “the other side,” which is anything that blocks G-dliness from shining in this world. This not only includes evil, but also anything Hashem says is forbidden and not for us. 5. There are four basic elements that all character traits come from; fire, water, air, earth. Fire represents passion, water represents pleasure, air represents things without substance, and earth represents things which weigh us down. These traits can be good or not good depending on how we use them, which is important to note because it means we can hone in on them and try to redirect them for good things. An example is pride. If it makes us arrogant, then that's no bueno. If it keeps us from doing wrong things, because we’re better than that, then it's being used for good. 6. Every single person has a soul. It's what gives life to our body, it's how we function. The “Animal Soul” or “Natural Soul” is grounded in this world, the “G-dly” Soul only wants G-d. Both souls are holy and come from G-d, the difference is in their focus. The Animal Soul isn’t a soul that’s always in “beast mode,” rather it’s a soul that’s instinct driven, that focused on preserving life in the here and now. Think of an animal that eats when it’s hungry, that growls at danger, that protects its young. None of these things are inherently evil or inappropriate, as we need them to survive. Like an animal, the Animal Soul is also capable of great levels of kindness. Think of a service dog, and the like. The Animal Soul will do good things because it feels good, because it knows it’s right on an intellectual level, or whatever other logical reason. The G-dly differs in that it only focuses on G-d and does good not because it makes sense, but because that’s what G-d wants. Every person has an Animal Soul; Jews are given the extra G-dly Soul, because we need it to help fulfill our Divine mission. Think of the army. All soldiers are given certain equipment. Navy SEALS are equipped differently because they’re an elite unit working on specialized missions. The Jewish people are charged with fulfilling Torah and Mitzvot in this world, and the G-dly Soul is our anchor and guide to fulfilling our specific spiritual mission.

Core concept overview of the maamer "Tanu Rabban Ner Mitzvas Chanukah" delivered by the Rebbe, Rabbi Menachem Mendel Shneersohn, Brooklyn 1977. Class drawn from Chassidic Heritage Series "Victory of Light," Kehot Publication Society: https://store.kehotonline.com/prodinfo.asp?number=ERE-VICT Versifications: www.versifications.com

Core concept overview of the maamer "Tanu Rabban Ner Mitzvas Chanukah" delivered by the Rebbe, Rabbi Menachem Mendel Shneersohn, Brooklyn 1977. Class drawn from Chassidic Heritage Series "Victory of Light," Kehot Publication Society: https://store.kehotonline.com/prodinfo.asp?number=ERE-VICT Versifications: www.versifications.com

Core concept overview of the maamer "Tanu Rabban Ner Mitzvas Chanukah" delivered by the Rebbe, Rabbi Menachem Mendel Shneersohn, Brooklyn 1977. Class drawn from Chassidic Heritage Series "Victory of Light," Kehot Publication Society: https://store.kehotonline.com/prodinfo.asp?number=ERE-VICT Versifications: www.versifications.com

Core concept overview of the maamer "Tanu Rabban Ner Mitzvas Chanukah" delivered by the Rebbe, Rabbi Menachem Mendel Shneersohn, Brooklyn 1977. Class drawn from Chassidic Heritage Series "Victory of Light," Kehot Publication Society: https://store.kehotonline.com/prodinfo.asp?number=ERE-VICT Versifications: www.versifications.com

What is something you never thought to be grateful for? Not just something big and significant but also small which only becomes significant when you really think about it. Merch: www.versifications.com

Core concept overview of the maamer "Tanu Rabban Ner Mitzvas Chanukah" delivered by the Rebbe, Rabbi Menachem Mendel Shneersohn, Brooklyn 1977. Class drawn from Chassidic Heritage Series "Victory of Light," Kehot Publication Society: https://store.kehotonline.com/prodinfo.asp?number=ERE-VICT Versifications: www.versifications.com

Core concept overview of the maamer "Tanu Rabban Ner Mitzvas Chanukah" delivered by the Rebbe, Rabbi Menachem Mendel Shneersohn, Brooklyn 1977. Class drawn from Chassidic Heritage Series "Victory of Light," Kehot Publication Society: https://store.kehotonline.com/prodinfo.asp?number=ERE-VICT Versifications: www.versifications.com

Core concept overview of the maamer "Yehudah Atah" delivered by the Rebbe, Rabbi Menachem Mendel Shneersohn, Brooklyn 1977. Class drawn from Chassidic Heritage Series "The Path to Selflessness," Kehot Publication Society: https://store.kehotonline.com/prodinfo.asp?number=ERE-PATHTS Merch: www.versifications.com

Core concept overview of the maamer "Yehudah Atah" delivered by the Rebbe, Rabbi Menachem Mendel Shneersohn, Brooklyn 1977. Class drawn from Chassidic Heritage Series "The Path to Selflessness," Kehot Publication Society: https://store.kehotonline.com/prodinfo.asp?number=ERE-PATHTS

Core concept overview of the maamer "Yehudah Atah" delivered by the Rebbe, Rabbi Menachem Mendel Shneersohn, Brooklyn 1977. Class drawn from Chassidic Heritage Series "The Path to Selflessness," Kehot Publication Society: https://store.kehotonline.com/prodinfo.asp?number=ERE-PATHTS

Core concept overview of the maamer "Yehudah Atah" delivered by the Rebbe, Rabbi Menachem Mendel Shneersohn, Brooklyn 1977. Class drawn from Chassidic Heritage Series "The Path to Selflessness," Kehot Publication Society: https://store.kehotonline.com/prodinfo.asp?number=ERE-PATHTS

Core concept overview of the maamer "Yehudah Atah" delivered by the Rebbe, Rabbi Menachem Mendel Shneersohn, Brooklyn 1977. Class drawn from Chassidic Heritage Series "The Path to Selflessness," Kehot Publication Society: https://store.kehotonline.com/prodinfo.asp?number=ERE-PATHTS

What are you willing to climb a mountain for? What makes it worth it? How much time do you regularly invest in something so worthy?