Daily Tanya

how G-d animates all of creation with an immanent divine light and life-force (just as the soul fills and gives life to every part of the body)—a life-force which clothes itself in and unifies itself with each creature and which adapts itself to the individual needs of that creature.

These seven attributes are known as the “seven days of Creation,” for it was through these seven attributes that G-d created the world. Each day’s creation came about through a particular attribute: during the first day chesed was dominant, the second day gevurah , and so on.

That the Jew is rooted in G-d’s innermost and essential being is indicated further by the designation of the Jewish people as G-d’s “children,” whose souls originate in His “thought” just as a child stems from his father’s brain,

every Jew, whether righteous or wicked, possesses two souls,

The title page written by the Alter Rebbe

As we have seen from the title page, the Alter Rebbe perceives himself as a mere compiler rather than as an author. The discussion in his preface to the Tanya is his justification in putting this compilation of advice in Avodas Hashem into a published book for the masses.

In answer to the previously posed question, the Alter Rebbe states that the Tanya is addressed to his Chasidim, with whom he has a long-standing relationship and whose specific needs for guidance are known to him from their personal audiences with him. They will therefore find the advice provided in the Tanya relevant to their individual needs.

The soul of a Jew descends into a body for a purpose—in order to fulfill a specific spiritual mission in this world. To enable him to fulfill it, a heavenly oath is administered to him that he “be righteous and not wicked” and concurrently that he regard himself as wicked and not righteous.

The emanation of light from ChaBaD of Briah and Yetzirah which is the spiritual source for the Halachic laws, such an emanation cannot in fact serve as a source of created beings. Rather, this process resembles the drop that brings about a birth. For this reason, it is possible that created beings should result even from ChaBaD of Beriah and Yetzirah .

The entire purpose of man’s creation is to make the world become nullified in G-d’s light. And this is accomplished through Torah study. A created angel is called by the Divine Name at the time that he is carrying out his mission because at that time, G-d abides within him. So, too, since G-d abides within the words of the Torah, angels can be created ex nihilo .

although it would seem that purifications ( beirurim ) cannot be brought about when studying these types of laws (for one only draws down supernal wisdom), yet in point of fact, purifications do come about through this Torah study. Moreover, the reason for this is not that the Torah study leads one to observe a positive commandment or to refrain from transgressing a prohibition, nor is it that by...

In the case of a detailed requirement of a prohibitory commandment, transgression brings about (G-d forbid) a descent in all the worlds. This was the delight of King David, may he rest in peace, as he sang to gladden his heart in his Torah study during his time of anguish. He was overjoyed when he contemplated how the entire world is of no account relative to one minor specific detail of the Torah...

The Alter Rebbe will now explain that this sublime level of Torah in which G-d alone delights descends to nurture the souls of the Jewish people. For this reason, the Midrash calls the Torah uman (lit., “a craftsman”), one who skillfully nurtures a young child. A term such as “songs” relates to the merely external aspect of the Torah that relates to the world and animates it. The purpose of carryi...

Word had evidently reached the Alter Rebbe that the Chasidim of a certain synagogue did not permit a worshipper who would pray at length to lead the services because some individual there was pressed for time. In this letter of admonition, the Alter Rebbe writes that it is better for this person to even forgo participation in the congregational responses of Barchu and Kedushah (if it is absolutely...

Tzedakah , as we shall presently appreciate, sensitizes the Jew who practices it so that the superrational degree of chochmah in his neshamah is able to light up the innermost recesses of his heart.

In continuation of yesterday's Tanya, the ALter Rebbe continues in his letter of admonition and petition for allowing the congregation to pray at a greater length, and also to use the time in between prayers for purposeful study

In the present essay, the Alter Rebbe will explain the statement of Pri Etz Chaim that nowadays, this “extraction” is mainly effected through prayer. For prayer is uniquely able to draw down an infinite degree of G-dliness; prayer alone can bring about changes within the world, healing the sick and causing rain to fall. In order for such a degree of G-dliness to be called down, there must first be...

The extraction and refinement of sparks is primarily accomplished through prayer, even though the study of Torah is loftier than prayer. For prayer involves the elevation of the sparks of Tohu to their most supreme source there and from there even higher to the Ein Sof .

The extraction and elevation of the sparks exiled in the various worlds is the ultimate purpose of creation.

The Alter Rebbe will now state that beyond the above-discussed superior quality of mitzvot requiring action (as well as the study of their laws), they are also essentially superior to the source of the soul by virtue of their source. Thus, the love and awe experienced by the soul, though spiritual in nature, pale in comparison to these mitzvot (even though they are performed with physical entities...

The Alter Rebbe will now point out the superior quality inherent in the very service of action-related mitzvot in comparison to intellectually generated love and awe. For the direction of the latter form of Divine service is merely elevation ( haalaah ), which causes a corresponding “elevation of the lights” above. The ultimate intent of creation is fulfilled not by this but by the practical comma...

Practical mitzvot performed with physical objects arouse their source unto the loftiest of levels, unto the Divine Name Sag , the level that transcends the “breaking of the vessels.” This is also true with regard to studying the laws of these mitzvot ; study likewise effects an elevation to this lofty level, for the study of a mitzvah is likened to its actual performance.

The loftier souls of earlier generations could accomplish beirur speedily merely by reciting the Shema with its introductory blessings and selections from the Verses of Praise. In our days, however, when such lofty souls are not to be found, the task of beirur must come about through prayer.

There is a certain aspect of Torah study that is common to both positive and negative commandments: Simply studying a subject, even if it has no practical application, binds the individual to supernal wisdom, inasmuch as this is the source from which all the detailed laws emanate.

When prayer without proper intent is elevated to the “lower heaven,” its elevation does not bring about that which prayer should effect. For in order for a prayer to have its proper effect, such as the fulfillment of its requests, there must be drawn down into this world a degree of Divine influence that transcends the world, thereby healing the sick, or providing the year’s blessings, and so on....