Daily Tanya

The Alter Rebbe explains that there is a higher level of awe than that which is a prerequisite for performing the commandments. This level can only be attained as a result of one’s observance of the commandments. Now if the commandments lead one to a higher level in the fear of G-d, surely the study of the Torah leads one to a still higher level. This the Alter Rebbe now discusses.

G-d’s wisdom is thus the source of vitality for all the worlds. It must be above all the worlds, since it is their source.

Since every Halachah expresses the Divine will, the unity which the study of the Halachah effects between the soul and the Divine will surpasses even the unity of body and soul. Thus, when one studies the Torah, Prophets, and the Writings, he becomes united with the Divine will and wisdom, which are absolutely one with G-d Himself. For the unity of the mitzvot with G-d is like that of body and sou...

The reason for the Sages’ designating specifically the Patriarchs as G-d’s chariot, although every Jew’s body becomes a “chariot” when he performs a mitzvah, is that the Patriarchs’ submission to the Divine will was unique in its power, its scope, and its consistency. All their organs were totally surrendered to the Divine will throughout their lives—whereas with other Jews, only those organs whic...

The response of his organs is automatic; one need not consciously occupy himself with activating his hand. As to the phrase, “without any command or instruction”: When one must exert effort in activating his faculties (e.g., when one dislikes a particular task but forces himself to do it on the strength of logic), this effort is spoken of as an internal command from one faculty to another. However...

Since G-d desires the worlds only as a vehicle for the performance of the mitzvot , as explained above, and it is only for this reason that He animates the worlds—

In this chapter, the Alter Rebbe goes on to say that since, after all, the Torah does use the term “speech” with regard to Divine revelation, we must say that Divine speech contains, to some extent at least, the second characteristic of human speech as well (i.e., that it becomes separated from the speaker). He explains that this is in fact so but only with respect to the beings created by Divine...

“Even the darkness does not obscure because it derives from you”, i.e., the veil of tzimtzum is itself of divine origin, and therefore, it cannot obscure G-dliness. For as the Alter Rebbe goes on to say, only a foreign body can constitute an obstruction; one cannot hide from his own self.

For the created beings, the revelation of the creative power contained in G-d’s Word represents the greatest possible change—the passage from nonexistence to existence, since they come into being only when the Divine Word begins to actually create worlds.

When we refer to G-d’s revelation as His “speech,” the analogy extends only to speech as revelation and communication but not to speech as something separate from the speaker—an idea which is not applicable to G-dliness.

In comparison with G-d, Who is infinite, His Word, which represents His creative and animative powers, is as totally nonexistent.

G-d’s unity means not only that there is but one Creator but that G-d is the only existing being . All of existence is absolutely nullified before Him and completely one with Him. Therefore, when one acts in defiance of G-d’s will as expressed in the commandments, he sets himself apart from G-d as though he were a separate and independent entity. This constitutes a denial of G-d’s unity, and the t...

Two questions remain: (1) What is the nature of this love (i.e., what does it strive for)? (2) How is fear of G-d incorporated in it? They will be dealt with in this chapter.

The Alter Rebbe now goes on to explain why it is chochmah that is the original recipient of the light of the Ein Sof . The explanation is based on a discussion of the nature of the soul’s faculty of wisdom.

The union of every Jewish couple, no matter how low their spiritual level, brings forth a soul from, at the very least, the lowest level of holiness.

In the following chapters, the Alter Rebbe will explain an alternative method of attaining the love and awe of G-d, a method that may be used even by one with the aforementioned shortcomings. It consists of arousing the natural love of G-d that lies hidden in the heart of every Jew, a love that is his birthright, his inheritance from our Patriarchs. No meditation is needed to arouse it; all that i...

The Alter Rebbe’s point is that the main objective in the commandment to love G-d lies not in the love itself but in the practical and wholehearted fulfillment of the commandments that is motivated by this love, for the main thing in this world is action. It is indeed “very near” to us to love and fear G-d, for we are able to create at least an “intellectual emotion” by means of our mind, which is...

“Desires for worldly pleasures are unable to dwell in the heart together with a love of G-d.” In order to attain a love of G-d, therefore, it is necessary for one to change his nature from one extreme to the other—by no means an easy matter!

To be designated “one who serves G-d,” the beinoni must engage in a struggle with his evil inclination, either through a love of G-d born of meditation or at least by arousing his hidden love.

The Alter Rebbe now goes on to discuss the difference between “he who serves G-d” and “he who serves Him not,” who, as the Talmud declares, is not wicked.

The tzaddik has no evil inclination. Since there is no longer any evil in his own soul, evil holds no attraction for him. In the beinoni , however, the evil remains strong. The beinoni therefore finds evil desirable, and it is only through the constant vigilance and struggle of his divine soul that he is able to prevent his animal soul from implementing its desires in thought, speech, and action.

the ability to become a tzaddik is a gift from G-d, not granted to every man. “You have created tzaddikim ” thus means that G-d created souls capable of attaining the rank of tzaddik . Even if a person is not privileged to become a tzaddik , he should at the very least not be a rasha , being instead a beinoni . By reason of the freedom of choice granted him, one is expected to surmount even the di...

The truth of the matter is that sin does separate man from G-d and that one does have a natural love of G-d that dictates the performance of mitzvot . “These truths,” one must say to himself, “I do not wish to deny.” Such arguments are effective in a conflict with one’s animal soul over actual thought, speech, and action. Using the abovementioned reasoning, one can prevail over his evil inclinatio...

The attribute of truth, then, is measured according to the standards of each level. We may thus conclude that the divine service of beinonim is considered “true” service relative to their level , although when compared with the service of tzaddikim , it is not considered “true,” since it passes after prayer.