Daily Tanya

In order for the neshama to feel the pleasure of Elokus in Gan Eden, it needs to prepare in this world. We do that by doing what Hashem wants — the mitzvos. The Chachomim say that a person who learns halachos of the Torah in this world is promised Olam Haba. That’s because the halachos explain the mitzvos of the Torah, which get the Neshama ready so it can feel Hashem in Olam Haba.

The Arizal says — that a neshama needs to keep coming back into this world ( gilgul ) in order to fulfill all of the 613 mitzvos that it is possible for the neshama to keep. The Alter Rebbe explains to us why the neshama needs to have all 613 mitzvos , because they are the “clothes” for all 613 parts of the neshama to appreciate the light of Hashem in Gan Eden .

When a Tzaddik passes away there is an infinite revelation of spirituality- due to his profound impact on the world. This revelation shines on all those who were connected to him.

Often, seemingly ordinary actions can affect the most sublime outcomes. As evident from the sorinlling of the Red Heifer.

The life of a Tzaddik is always defined by his spiritual essence. Even before his passing, the flesh does not define him, the spirituality does.

A Tzaddik is present in this physical world- and having a profound spiritual and material affect on it -after his passing even more so than when he was physically alive.

Even after the passing of a Tzaddik, it is possible to remain connected with him, through connecting to his life’s legacy.

When you have a positive thought of divine service, it has immediate cause: the atmosphere of Eden becomes embedded in the atmosphere that envelopes you.

Learning the teachings of a Tzaddik allows you to enter his most sublime chambers.

Nowadays, when the Shechinah is exiled in kelipat nogah , the main function of Torah study is to seek out and elevate the sparks of holiness from the kelipot . Hence, too, the current concentration on the laws of issur and hetter , kasher and passul , and the like.

The words of Torah in general, and particularly the halachic “word of G-d,” are thus exiled within the kelipot that conceal them. Accordingly, a scholar who brings to light a teaching long hidden in the Torah or who resolves a problematic query and thereby clearly articulates a particular law releases the pertinent spark of the Shechinah from the kelipot .

Since it creates difficulty in the comprehension of a Torah concept, a "difficult query" derives from the evil kelipot , which conceal the chochmah of the Torah.

In order to extract and refine the sparks of holiness hidden in this material world during this era of exile, scholars study the laws of prohibition and permission, and the like. Through painstaking debate and deliberation, they isolate and salvage that which is permitted from that which is prohibited and that which is pure from that which is impure. Ultimately, their Torah study removes the Divin...

It is called the Tree of Knowledge of Good and Evil because it is vested within kelipat nogah . This vestiture takes place for the sake of one of the ultimate spiritual tasks of man— beirurim , i.e., sifting and refining the physicality of this world, in order to elevate the Divine sparks from the evil which encumbers them. This is what the Alter Rebbe now goes on to explain.

The Hebrew word for permissible is Mutar, which means ""untied". Because anything permitted is not bound by the evil forces and can be elevated to G-d if utilized properly.

In Messianic times you will still need to know the Halachic rules, since Torah law will still be applicable.

The Arizal teaches that in our generations, the last ones of exile before the coming of Moshiach, it is imperative that we all learn the inner secrets of the Torah, namely, Kabbalah (and Chassidus).

Don't overthink a simple truth. The Torah declares that G-d's presence fills all of the heavens and earth.

Becoming angry is equivalent to idol worship. This is true when it comes to worldly matters. When it comes to spiritual matters we need to display anger if it will prevent a transgression.

It is the innermost countenance of G-d that shines upon the Jewish people.

Your power of speech parallels the Divine attribute of speech. When you speak words of Torah and Prayer, you arouse Divine speech.

All "changes" in G-d, are only from our perception (i.e. the perception of creation, so that it can exist with all its limitations); from G-d's perspective there is no change, it is all an expression of His infinite Being.

The divine energy which is enclothed in the Diaspora is "incarcerated", known as Galus HaShechina, awaiting redemption.

Shechina, the Divine presence, refers to G-d the way He exists in the last of the divine attributes, the attribute of Malchus, kingship. Shechina is the Divine presence and energizes and animates all creations.

Unlike sculpture (i.e. reshaping pre-existing matter) which is a one-time act, creation (of existence from absolute nothingness) is an ongoing phenomenon, continuously generated by Divine Utterance (energy). This, then, is the true life of all existence—even the inanimate.