Text-Based Tanya

The twenty-two letters are building blocks that through re-arrangements and substitutions, diminish the original power of the creative energy so that different creating beings can emerge. This diminishing effect may be likened to the sun's light reflected by the moon.

The Ten Utterances of creation are only rightly called such from the subjective perspective of the created beings.

Using the metaphor of the sun and its rays, we come to better understand the nature of Hashem's attributes in relation to His essence. Just as the sun's rays are relatively non-existent when compared to the sun itself, so too are the Divine attributes one with Hashem's essence.

The Essence of G-d cannot be described by even the loftiest attributes, so why do we speak of Hashem as "wise" or "compassionate" etc? In this chapter, the Alter Rebbe gives us context for understanding the proper usage of these terms.

Having explained in chapters 1-7 how Hashem is the only true existence and that the worlds are not something "other" than Him, we now turn our attention to the oneness of Hashem in terms of Himself. Hashem is a simple oneness, not a composite of attributes.

We conclude Ch. 7 with a further explanation of Tzimztum and how it is possible for Hashem to fill all worlds while simultaneously not being limited by them.

In Chapter 7, we explore the concept that despite Hashem's transcendence, He is present within space and time through His attribute of Malchus. Additionally, we examine the Alter Rebbe's interpretation of the Lurianic concept of Tzimtzum, clarifying that it does not imply Hashem literally withdrew Himself to allow for finite creation, but rather concealed His […]

We begin Chapter 7 which introduces the idea of the Higher and Lower Unities (yichuda ilaah and yichuda tataah.) The first concept discussed is that it is Hashem's attribute of Malchus (corresponding to the Divine Name of A-D-N-I) that relates to the inherent limitations of time and space.

In chapter 6, we are finally able to understand the statement in the verse with which we began chapter 1. "Know today and take it upon your heart that Hashem is Elokim; there is no other." Because the Divine Names of Hashem and Elokim are really one, therefore, even the concealment that makes creation appear […]

Chapter 5 is very short but very challenging. Based on the Rebbe's explanations, we try to unpack the basic message of the chapter which is to obviate misunderstandings regarding tzimtzum that may arise from Chapter 4.

Chapter 4 answers the question that was asked at the end of the previous chapter. How it is that creation is not nullified out of existence before Hashem? The answer is that Hashem's restraining power allows His creative power to conceal itself in a way that created beings can retain a sense of independent selfhood.

In Chapter 3, the Alter Rebbe illustrates how, based on what we have learned in chs 1-2, it is a logical conclusion that all of created reality is non-existent relative to the Divine energy that constantly brings it in to being,

In Chapter 2 of Shaar HaYichud VeHaEmunah, the Alter Rebbe uses the mechanics of the miraculous Splitting of the Sea to give us a logical way of understanding why creation must be constant and continuous.

Chapter 1 of Shaar HaYichud VeHaEmunah introduces the idea that all of created reality is composed of arrangements of the 22 letters of the Holy Tongue and that it is the Divine Speech that issues for these letters that causes all of creation to continue to exist rather than revert into nothingness.

We begin the second volume of Tanya known as The Gate of Unity and Faith (Shaar HaYichud Ve'HaEmunah) which explains the oneness and unity of Hashem. In this introduction, the Alter Rebbe explains why we need to understand this subject matter as it is the foundation to developing proper love and awe of Hashem.

The final class of this series covers Ch. 53 of Tanya.

This lesson covers Ch. 52 in Tanya in which we further explain the concept of the "brain" of each plane of existence that was mentioned in Ch. 51.

Chapter 51 of Tanya takes us back to the discussion of the power of action that came up in Chapter 35 where mitzvos were compared to oil which fuels the flame of G-dly revelation. To better understand this, we ask a question: What does it mean that the Divine Presence rested in the Holy of […]

Concluding the theme of love and awe of Hashem begun in Ch. 41, a new type of love is introduced here in Ch. 50 that is in a whole different category from all previously discussed forms of love.

Finishing Ch. 49 of Tanya and the subject of "reciprocal love." In this class, we deal at length with the idea of Hashem "choosing" the Jewish people.

Chapter 48 of Tanya discusses the concept of Tzimtzum whereby the Infinite makes room for thew finite.

Chapter 47 of Tanya continues the theme of reciprocating love begun in Chapter 48. How to feel that the Exodus is happening right now.

Chapter 46 describes the mechanics of reciprocal love that can be channeled to reveal a love for Hashem in our hearts.

Chapter 45 of Tanya discusses the concept of arousing divine compassion on the plight of the soul as a method for generating love of G-d.

In Ch. 44 we encounter two new kinds of love--loving Hashem because He is our true life and loving Hashem even more than life because He is our father. Both of these types of love are based on inherited qualities that are automatically present within us but which we must amplify through meditation.

Chapter 43 describes two levels of awe and two levels of love as well as how each may be attained.

Concluding chapter 42, we speak about the idea that the vastness of the creation is merely a visual cure to remind us of the infinitely greater kingship of Hashem.

Continuing Ch. 42 and our discussion of awe of Hashem. The class gets off on a tangent but it's kind of interesting.

Continuing Ch. 42 and our discussion of meditations that bring on awe of Hashem.

Beginning Ch. 42 and the subject of the "internal Moshe Rabenu" that it makes it possible for us to relate to Hashem in a personal way.

Concluding Ch. 41, we focus on the idea of serving Hashem altruistically.

Continuing Ch. 41, we discuss the necessity for all mitzvos to be done with some level of awe of Hashem and what specific intentions qualify as this awe. Conversely, it is not enough to serve Hashem with awe alone; one must also serve with love.

Starting Ch. 41 of Tanya and the "awe meditation."

Chapter 40 of Tanya concludes our discussion of kavanah (intent) and its effect on our mitzvos.

Finishing Chapter 39 and the discussion of the various levels of intent and the worlds to which they correspond.

We begin Ch. 39 in which we continue our discussion about the different levels of kavanah (intent.) What is the difference between instinctive and intellectual emotions?

Concluding Ch. 38, we discuss the two levels of kavanah (intent) that may accompany a mitzvah. One level is referred to as "human" while the other is called "animal."

We begin Ch. 38 and our discussion of the importance of kavanah in performing mitzvos.

We conclude Ch. 37 and our discussion of the importance of physical action as the means for transforming the physical world into a home for Hashem.

Continuing Ch. 37 and the explanation of how our physical mitzvos transform the world. We come to understand that the soul did not come to this world for its own fixing but rather to fix the world. We also learn why tzedaka is the quintessential mitzvah.

We begin Chapter 37 of Tanya in which we begin to describe the precise mechanics whereby our mitzvos transform the physical world into a dwelling place for Hashem.

In Ch. 36 of Tanya we continue to impress upon the beinoni why physical action is so important by explaining that the whole purpose of creation lies within the physical.