Daily Tanya

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

As mentioned earlier, we start with awe.