Daily Tanya

The epistle that follows, beginning “The letters that are revealed,” is one of the epistles that was appended to the edition of the Tanya published in Vilna in the year 5660 (1900), these additions being noted by R. Asher of Nikolayev in his introductory declaration there.53This relevance of this epistle to the previous one may be found in the following parallel: The previous epistle explains how only the netzach-hod-yesod-malchut (i.e., the lower sefirot) of the Emanator extend to the recipient. The conclusion of the present epistle likewise explains54 that only the hindmost aspect and externality of the netzach-hod-yesod of the higher realm enter the lower one.

Surprisingly, the Hebrew verb used here is tamnu (in the first person plural), which would make the phrase mean, “we have not been brought to an end.” If the verse sought to say that the kindnesses “have not ended,” rather than “because of G-d’s kindnesses, we have not been brought to an end,” it should surely have used the verb tamu (in the third person plural), as the Alter Rebbe goes on to point out.

Hence, the Alter Rebbe will now continue, it is only the G-dliness in a “contracted” ChaBaD that creatures of Beriah can grasp and absorb (and even then only to the extent of their limited capacity); the light of ChaBaD in its pristine state, as in Atzilut, is beyond them.

Invalid prayer- or Torah study for self agrandizement or money, their prayer or Torah is with selfish motives, and becomes stuck in evil. When someone who prays an invalid prayer, but then prays with real intent, the prayers are then elevated. However, with all of this, even one who feels no love or fear of G-d in Torah study or without inspiriation in prayer, their love for G-d is latent. Similar to school children, who are only praying and studying because of their fear of the teacher- we still say that the words of children is so powerful and carried by the angels up to heaven.

Where do prayers go, if they have no intent?

This is the beginning of the final part of Tanya. They are 9 analysis of Kaballistic topics brought in Tanya. This particular writing refers to something written in Chapter 40. The reference is to wings, and how love and awe are wings to the Mitzvos that add leverage and ability to rise.

This is a blessing to all of the communities who are organizing the charities for Israel. There is so much greatness in doing good, but especially inspiring others to do good.

The energy of G-d within the soul of man, would be completely subsumed by the Eternal light, if not for it's garments.

The laws of the Oral Torah, are called the "Crown". As a woman is called the "crown" to her husband, so is the Oral Law to the Written Law.

A Tzaddik's life is replete with love and fear of G-d. The soul of the Tzaddik continues to nourish those of his disciples after his life even more than during his lifetime.

This is a letter of condolence to the Chassidim of Reb Mendel of Vitebsk

Illuminating a puzzling statement of the Zohar regarding the revealed/outer dimension of Torah being termed "The Tree of Good and Evil" versus the esoteric/inner dimension being termed "The Tree of Life"

How can we say that a part of Torah, namely, the laws, is on the level of the Tree of Knowledge

When prayer without proper intent is elevated to the “lower heaven,” its elevation does not bring about that which prayer should effect. For in order for a prayer to have its proper effect, such as the fulfillment of its requests, there must be drawn down into this world a degree of Divine influence that transcends the world, thereby healing the sick, or providing the year’s blessings, and so on. When, however, a prayer is repelled to malchut of Asiyah, i.e., to that level from which all worldly things derive their life-force, then this level obviously cannot provide for whatever the world is lacking.However, when a properly motivated prayer reaches up to za of Asiyah, from there, an efflux can be drawn down into the world to provide whatever the world lacks, thereby fulfilling the individual’s petitions.

One proper prayer, or even a compilation of different prayers that add up to one prayer with proper intent, elevates all the other prayers of that year. With regard to Torah study, by contrast, even if one later studies with proper intent, this does not elevate his previous study; actual repentance is required. Until such time, one’s Torah study is in exile within the kelipah which spawned his ulterior motive.

The things of this world, whose source is the sefirah of malchut (which is the nukva of za) must be elevated to their source in holiness. This can be accomplished only through mitzvot whose fulfillment requires actions performed with the material components of the world. This alone makes possible the supernal union which reveals Divinity within this world.

The Alter Rebbe’s Chasidim had organized the collection of charity for the Holy Land faithfully and efficiently, with a lively gabbai tzedakah appointed in each town or congregation to rouse his brethren to action. The Alter Rebbe, therefore, extends his blessings both to the donors and to the gabbaim, explaining meanwhile in mystical terms why generosity is at its best when it is spontaneously aroused by one’s own spiritual endeavors.When one serves G-d with love and fear through the spiritual toil of the soul, he will not have fulfilled his obligation to perform the accompanying mitzvah unless these spiritual emotions find simultaneous expression in actual deeds or words. However, when it comes to the separate task of elevating one’s Torah study and performance of the commandments, this is accomplished specifically by means of positive thoughts, which include one’s devout intent (kavanah) and one’s love and awe of G-d.

The drawing down of Divine vitality from the Shechinah into the created worlds parallels the emanation of the spirit of life from the heart and its diffusion throughout the entire body.

This is a reasoned message of encouragement in which the Alter Rebbe urges his Chasidim not to reduce their fixed annual commitment to charity for the Holy Land, even though their circumstances may have altered. He reminds them once again (as above in Epistle 21) that what counts is not only the total of one’s contributions over a particular period but also the multiplicity of benevolent action. The potent repercussions of this oft-repeated activity resound all the way up to the World of Atzilut where they impregnate the sefirah of malchut—the mother, so to speak, of all created worlds.

The Alter Rebbe now focuses on the distinctive quality inherent in the halachot of the Oral Torah. It is these halachot that reveal the supernal will by defining what it actually requires of us in the performance of the mitzvot in order thereby to draw down this lofty level of Divinity.