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Tanya- SoulWords

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Is perfection attainable? The Tanya redefines our understanding of what it means to serve G-d.
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 […]
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.
The G-dly soul seeks expression through three modes or "garments"--namely, thought, speech, and action.
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.
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 […]
The body is compared to a small city over which two kings battle for total domination.
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.)
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.)
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.
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.
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 […]
"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.
"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.
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 […]
What is the importance of joy? And how does one rid oneself of worries over material problems. (First half of Chapter 26.)
How do we overcome worry over spiritual problems, namely the guilt over past sins? (Second half of Chapter 26.)
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.
Negating the popular misconception that if you experience distracting thoughts during prayer it means your prayers are worthless. The opposite may even be true.
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 […]
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