Episodes

Dec 14, 2016

Is perfection attainable? The Tanya redefines our understanding of what it means to serve G-d.

Dec 15, 2016

The "second soul" described in Tanya is the impulse for losing oneself in the Oneness of G-d. This chapter describes the selflessness of the "nefesh elokis" (G-dly soul) as opposed to the self-preservation of the "nefesh habehamis" (animal soul.) This soul is equally present within every Jew regardless of their spiritual standing. This is one's true self which one reveals by being connected to a tzadik.

Dec 16, 2016

The make up and composition of the G-dly soul is the "ten soul powers" or "kochos hanefesh" which correspond to the Ten Sefiros. These soul powers are further subdivided into three intellectual and seven emotional capacities.

Dec 17, 2016

The G-dly soul seeks expression through three modes or "garments"--namely, thought, speech, and action.

Dec 18, 2016

Torah study is unique among all mitzvos, for all other mitzvos are "garments" for the soul while the study of Torah is "food." Whenever we study Torah, we fuse and unite our minds with Divine will and wisdom and this has a permanent effect on how we see the world.

Dec 19, 2016

These chapters look at the unholiness within our own animal soul as well as in the universe around us. Just as the G-dly soul is composed of ten holy powers and expresses itself through three modes of holy behavior, so does the animal soul possess ten unholy powers and express itself through ten unholy modes of behavior (Ch 6). In the world around us, there is neutral negativity which can be elevated and refined (Ch. 7), as well as irredeemable negativity which must be avoided (Ch. 8).

Dec 20, 2016

The body is compared to a small city over which two kings battle for total domination.

Dec 21, 2016

The tzaddik is the one who has defeated his or her animal soul either incompletely by neutralizing it or completely by transforming it. The rasha has not defeated the animal soul and sometimes allows it to gain control of the modes of expression (garments.)

Dec 22, 2016

The beinoni is one who experiences the inner conflict of a rasha yet whose behaviors are indistinguishable from those of a tzaddik. The beinoni manages this by exercising the natural superiority of the mind over the heart (hamoach shalit al halev.)

Dec 23, 2016

We continue to learn about the personality of the beinoni. Emotionally, the beinoni is no different than a rasha, yet behaviorally he resembles a tzadik.

Dec 24, 2016

We cannot change our feelings at will, but we can control our behaviors. The beinoni need not feel the love and awe of G-d that a tzadik does. Instead, the beinoni focuses on the three "garments" of thought, speech, and action.

Dec 25, 2016

Just as there are two types of tzadik and rasha, there are two types of beinoni--"one who serves" and "one who has not served." The struggle of the beinoni has inherent value. Without it, it is as if he does not even serve G-d, for service is only that which requires us to go beyond our established pattern.

Dec 26, 2016

"The brain rules over the heart," which at first referred to impulse control and reigning in the impulses of the heart, now is explained to also mean changing the heart by slowly creating new feelings through meditation.

Dec 27, 2016

"It is very close to you--in your mouth, in your heart, to do it." Even the regular person can change his or her emotions enough to muster sufficient motivation to produce behavioral results. This is done through meditation.

Dec 28, 2016

Another way of finding motivation to do mitzvos is by activating the soul's latent love for G-d. All Jews possess the capacity to make the ultimate sacrifice in order not to be separated from G-d. If one understands how all sin separates one from G-d, and every mitzvah connects one to G-d, he or she will find sufficient motivation to adhere to all of the mitzvos.

Dec 29, 2016

What is the importance of joy? And how does one rid oneself of worries over material problems. (First half of Chapter 26.)

Dec 30, 2016

How do we overcome worry over spiritual problems, namely the guilt over past sins? (Second half of Chapter 26.)

Dec 31, 2016

Not only should one who has sinful impulses not be ashamed, he should rejoice in the opportunity to curb these impulses and thereby do a mitzvah.

Jan 1, 2017

Negating the popular misconception that if you experience distracting thoughts during prayer it means your prayers are worthless. The opposite may even be true.

Jan 2, 2017

We Addressing the problem of "timtum halev" (blockage of the heart) which causes a person not to feel. In this chapter, apathy is identified as an even more dangerous emotional state than sadness. Solutions are given for combatting the problem, primarily the use of personal inventory as a method of breaking down the complacency of the animal soul.

Jan 3, 2017

Continuing the theme begun in the previous chapter, namely leveling the false pride of the animal soul, we now discuss the importance of feeling humble before those who may be on a lower rung of religious observance (Ch. 30) and clarify that bitterness, as opposed to depression and apathy, can be a productive emotion (Ch. 31.)

Jan 4, 2017

The advice in the previous chapter, that of redefining our self image as soul-centered rather than body centered, is also the way to fulfill the commandment "Love your fellow as yourself." Only our bodies divide us; our souls are one. (Significantly, the number 32 in Hebrew is ל"ב which also spells the word "lev" meaning "heart." This reminds us that ahavas Yisrael is the "heart of Tanya.")

Jan 5, 2017

One method for attaining joy is by contemplating G-d's absolute Oneness, meaning that even in this world, He is present. By doing so, we actually fulfill the very purpose of our existence which is to provide G-d a "dwelling place" in this lowest world. Thus, our joy is double and redoubled--we are happy that He is close to us; He is happy that He has a dwelling place in this world; He is happy for our happiness; we are happy for His happiness.

Jan 6, 2017

Another method for attaining joy is by considering the fact that since the destruction of the Temple, "The Holy One has no other sanctuary in this world than the four cubits of halachah. Thus, by engaging in the study of Torah at appointed times, one will be gladdened upon the realization that he merits to act as G-d's "host" in this world. This joy, and other joys described in these chapters, in no way precludes a person from also feeling frustration over the limitations of his body and animal soul. As stated in the Zohar, "Weeping is lodged in one side of my heart and joy is lodged in the other."

Jan 7, 2017

Since managing the inner conflict between the souls is a lifelong struggle for the beinoni, he may question if his mode of serving G-d actually has any value. The comfort for the beinoni is to realize and understand that it is action that is most important.

Jan 8, 2017

The purpose of all creation is that there be this physical world, the place of ultimate concealment, where G-d desires to be revealed most of all.

Jan 9, 2017

The process through which the physical world is transformed into the place where G-d's Essence will be revealed, is the physical performance of mitzvos using physical objects.

Jan 10, 2017

Action and feeling are like body and soul. The feeling (kavanah) with which a mitzvah is performed intensifies its impact.

Jan 11, 2017

In order to develop sufficient feelings of awe and love to serve G-d, one must meditate on such subjects that lead to these feelings.

Jan 12, 2017

Is awe of G-d a small matter? Yes, for Moshe it is--and for the "spark" of Moshe within each of us, namely, the faculty of daas that allows us to focus on abstract concepts until they feel real to us.

Jan 13, 2017

The lower level of awe is necessary in order to do mitzvos; the higher level of awe comes as a result of doing mitzvos. "Ahavah rabbah" (great love) is a gift from Above; "ahavas olam" (worldly love) is developed by meditating on creation (Ch. 43.) The love called "my Soul I desire you" is loving G-d because He is your life; the love called "Like a son who strives" is loving G-d more than your life. Both are based on natural feelings that are magnified through meditation (Ch. 44.)

Jan 14, 2017

Arousing mercy for the plight of the G-dly soul is a means for generating love for G-d (Ch. 45.) "As water reflects a face so does the heart of a man to his fellow" (Mishlei 27) describes the reciprocal nature of love. When one thinks about G-d's love for us shown at the time of the Exodus, it will cause us to feel love for G-d (Ch. 46.) The Exodus does not only refer to the historical liberation from Egypt but to our personal ability to transcend bodily limitations and be close to G-d in the present (Ch. 47.)

Jan 15, 2017

In order to create finite worlds, G-d concealed His infinite light through the process of tzimtzum (Ch. 48.) If G-d contracted His light for us, all the more so must we feel moved to set aside our own comforts for Him (Ch. 49.)

Jan 16, 2017

All forms of love studied until now are from the "right side" which represents "chesed." This unique love, "the love like gold," however, is from the "left side" which represents "gevurah." It is a fiery desire to leave the body, which is ultimately redirected back to the body in order to do G-d's will in this world.

Jan 17, 2017

Returning to the metaphor of the wick, the oil, and the flame (ch. 35) we explain how it is that we reveal G-d's Presence in this world.