Daily Tanya

The reward for toiling in Torah, even when studying alone, is a limited Divine light that radiates within the soul which studies it.

Becoming angered is equivalent to idol-worship. For in that moment, one loses awareness of G-d’s omnipotence and providence. For, regardless of the intent of the perpetrator, the recipient was destined to receive that experience.

Davening is a time of revelation of The King in His full glory. At such an auspicious time, one ought to fully focus attention on beholding His majesty. Ignoring this, while indulging in one’s own needs is not only foolish, but life-threatening

Words of strong caution against group frivolous chatter, before and after Davening. This literally rejects the Shechina’s presence. An appeal to arrange daily group study—between Mincha & Ma’ariv—of Ein Ya’akov and Halacha.

The reward for toiling in Torah, even when studying alone, is a limited Divine light that radiates within the soul which studies it.

A quorum (Minyan) of ten draws down the Shechinah. An individual who studies Torah is rewarded too, but it’s not the same.

A call to (1) live simply and straightforwardly—not complicating life, and (2) to pursue brotherly peace, inter-inclusion and oneness.

A call to increase in devotional prayer and love for a fellow Jew.

The key to endure suffering and accept it with love, thus transforming (‘sweetening’) it to revealed good, is to become aware and conscious of it as an expression of Divine love in an effort to cleanse one’s sins. This is analogous to a king who scrubs his child clean out of love for him.

The difference between prophets, who advised the people (even) on material matters versus sages, whose guidance was purely spiritual. It is one’s love of bodily affairs that blinds the person from seeing the truth, of how distorted their perception of suffering is.

The advantage in the model of giving Tzedakah in an ongoing repeated fashion (rather than once-off gifts—even of the same total amount) is in the effect the repetitious act has, both on the refinement of one’s soul and (similarly) its effect Above.

An appeal to give Tzedaka to our fellow Jews in Israel in an ongoing way—be it annually or monthly. The characteristic of alacrity and eagerness in performance of Mitzvos is learned from our Patriarch Avraham. This is what made the sacrifice of the Akeida unique.

Because of a “reflective light” from below we find that lower levels have—in some aspects—an advantage on higher levels, and sometime even nurture the higher level, in a certain sense. And with all this, Tanya concludes the chapter, one can understand the accomplishment of fulfilling a physical Mitzva in this physical world.

A “diluted” radiation of the G-dly creative energies manifests its abilities in the physical earth, where one sees that it continuously causes to sprout “something out of nothing.” And this is because of its unique relationship that it has with the encompassing light of the Ein Sof and with the radiating energy of the Kav—that in the lower worlds there is a surge in the G-dly energy through a “ref...

Tanya explains in which way the energy of the Ein Sof manifests and radiates in the various level and worlds

The Mitzvot, whose source is the level of Arich Anpin, are on a higher plane than Torah; However, as they stand in the sefirot they are situated in Malchut—lower than Torah—which is situated in Z”A. This inversion is because, only through created beings and fulfilling His Mitzvos is G-d recognized as “king.” Therefore, the Mitzvos are considered the essence of Torah.

All the multitude and diverse created beings (Yesh) come into existence through the “letters” of Malchus of Atzilus, which is known as “the mouth of the L-rd,” for it is in Malchus of Atzilus that the energy of Ein Sof manifests. The process of creation that originates from Malchus of Atzilus is termed “birth.”

The souls of the angels of the world of Atzilus and the souls of man as they originate in the world of Atzilus are one with G-dliness but still do not have creative powers.

Today's lesson teaches us in which stage of the spiritual realm creation begins (Yesh), and how all levels above it are G-dly entities.

The created entity does not sense its Source (as is usually the case with a a cause-effect relationship, where the latter perceives the former). hence its sense of independence and the term "something from Nothing ".

The vessels of Sefiros in Atzilus are one with Ein-Sof (i.e. Infinite G-dliness) hence having creative poser. Nonetheless, within themselves they have an evolutionary process, similar to created entities, albeit minus the sense of independence.

Only the hindmost aspect and externality of the netzach-hod-yesod of the higher realm enter the lower one.

If Moshe Rabeinu (Moses) was the greatest prophet of all time, how is it possible that the Arizal perceived levels of G-dliness which are loftier? Prophecy is described as "seeing", where the prophet had a vision of the G-dly revelation. The mystics, however, were only able to perceive states of G-liness. The mystics were thus able to perceive lofty levels of G-liness which were not able to be rev...

A child yearns for his father. He finds comfort in him. A thirsty man yearns for water. it alleviates his pangs. Make G-d relevant in your life and you will yearn for Him.

The Mitzvah of Tzedaka is our vessel in which the infinite G-dly energy will flow through in the future.