Daily Tanya

In this chapter, the Alter Rebbe goes on to say that even though the soul was invested in the body through the external agency of speech—the utterance, “Let us make man”—nevertheless, it derives from the internal aspect of speech, namely, “breath.” In this regard, man differs from all other creatures, including angels, which derive their existence from the external aspect of speech. Accordingly, b...

What characteristics of the soul also characterize Havayah , the Four-Letter Name of G-d, and thus indicate that the soul is indeed a part of that Name? In answer to this question, the Alter Rebbe now explains that just as the ten sefirot are included within the Tetragrammaton, so, too, there are ten corresponding faculties that are intrinsic to the soul.

Thus, the soul originated in the internal aspect of the life-force and flow issuing from G-d. It is only afterward, in order to enable it to be invested within the body, that the soul descended to a more external level. This, then, is the difference between souls and angels: Souls derive from the innermost aspect of G-dliness, the Tetragrammaton, while angels are rooted in the external aspect of G...

To approach the answer to the above mentioned questions, it is prefaced by and exploration of the power of the soul. A G-dly soul is the product of "G-d's breath". Here we compare the symbolic power of breath vs. speech.

Certain penitential fasts, then, are to be actually endured while others are to be redeemed through charity. Which leads the Alter Rebbe to tackle yet another series of questions, namely: 1. Why is it written that some transgressions are not remediable with repentance, if that is the case, then 2. Is it true that nothing stands in the way of repentance? 3. We are told of death "in the hands of hea...

Until now, the Alter Rebbe addressed himself to those sins which at least incur death by Divine agency. The Alter Rebbe now goes on to say that this approach also applies to sins which do not incur such a harsh penalty but are similarly grave—“similar sins”—such as those which are actually comparable to idolatry, murder, and so on, as mentioned in ch. 7 below. Concerning these sins as well, the Al...

though there are always sins for which one should fast, one should do so only if this will in no way impair his health; otherwise, he is considered a sinner,

Though fasting is not at all necessary for attaining atonement, it was explained above that nevertheless, it has a salutary effect as a substitute for the olah offering. In Temple times, this sacrifice was offered (even) for transgressing a positive command in order to make the former offender once again acceptable and beloved of G-d. Accordingly, the Arizal derived from the Kabbalah the number of...

Repentance, as the Alter Rebbe explained in the opening chapter, is in no way synonymous with fasting for a sin that one has committed; repentance merely entails abandoning the sin for all time. This is so even with regard to transgressions—those punishable by excision or by execution—whose atonement becomes complete through suffering. Even in these instances, the suffering is not intended to be s...

Repentance entails returning to G-d, performing His commandments, and refraining from sin.

Iggeret Hateshuvah(“The Epistle on Repentance”)

These letters are the specifically twenty-two manners of manifestation through which G-d chose to create the world. Accordingly, as the Rebbe notes, the forthcoming chapter underscores the fact that all created beings, in all their vastly differentiated multiplicity, are in fact no more than twenty-two distinct forms of Divine manifestation.

In this, they differ from the letters of man’s thought and speech, which are “inanimate” and belong to a level far lower than intellect. The Alter Rebbe now demonstrates that the supernal letters of speech transcend man’s intellect and wisdom:

Not only are the attributes and sefirot called by their respective names in relation to created beings alone , but even the ten utterances—through which the attributes become manifest, thereby bringing created beings into existence and providing them with life—are also called “utterances” only in relation to created beings. They are not called so relative to G-d, however, inasmuch as they are unit...

Limitations would not have come to pass were creation to proceed undiluted from the attribute of kindness, which diffuses without limitation. However, since the attribute of might—the source of limitation—is incorporated within this kindness, creation is finite. At any rate, because the attribute of kindness was revealed and was dominant during the first day of creation, created beings related to...

we can perceive and comprehend that just as in the analogy, the light of the sun, which is united with and nullified in its source, has no name of its own, only the name of its source, Thus, the sefirot are termed chochmah , binah , daat , chesed , and so forth, in relation to the beings which are created and vivified by G-d through His will and wisdom, and so forth, which clothe themselves in the...

The Alter Rebbe explained that since G-d is infinitely exalted above intellect, intellectual means are inadequate to grasp His absolute union with the sefirot of the World of Atzilut , despite them being limited to the particular Divine attributes of wisdom, kindness, and so on. The Zohar thus terms these attributes “the secret of faith ,” for their union with the Divine is beyond mortal comprehen...

It is thus impossible to say that G-d can or cannot be apprehended through intellect, inasmuch as intellect and wisdom are not at all the means by which G-d can be grasped.

from the level of action to the lofty level of wisdom in the World of Atzilut , there are but five levels, each of which is of no account in comparison to the level above it. Clearly, then, the lowest level of action is surely of absolutely no account in comparison to the highest level, which is the level of wisdom in the World of Atzilut . And just as action is infinitely distant from the wisdom...

the Alter Rebbe goes on to explain that Maimonides’ statement that “He is the Knowledge…” applies not only to G-d’s knowledge but also to all His other attributes and Names, including His chochmah and will. They are all completely united with G-d Himself.

The extent of the remaining life-force is indicated by the sum, which reflects the progressive descent and the constant diminution of the life-force.

It was the contraction of the life-force that made possible the creation of this physical, limited world with its finite creatures. The reason why the “breath of His mouth”—were it not to have been contracted—would have created worlds without end is now explained by the Alter Rebbe in the parenthesis.

Since the life-force must vest itself within the finite created being and unite with it utterly, it must necessarily be contracted and limited according to the intrinsically finite nature of the created being.

G-d cannot be grasped even by the heavenly thought processes of the “hidden worlds.” There is, however, yet another concept inherent in the word “grasp”—the ability to adhere and thereby effect a change. Thus, the fact that one cannot “grasp” G-d also means that nothing can effect a change in Him.

The Arizal explains this through the doctrine of tzimtzum : The Ein Sof -light “departed”—i.e., it ceased to be revealed, so that infinity was no longer in a state of revelation, and all that remained revealed was the power of finitude. This power does allow for the creation of finite worlds.