וככה ממש היא בחינת ההארה מועטת זו, המתלבשת בעולמות עליונים ותחתונים, להשפיע בהם להחיותם So, indeed, is the utterly insignificant quality of this minute illumination — after the “contraction” — which clothes itself in the higher and lower worlds in order to provide them with sustenance and life, לגבי אור הגנוז ונעלם, שהוא בבחינת אין […]

מה שאין כן ההשפעה שאינה בבחינת גילוי אלא בהסתר והעלם, ואין העולמות משיגים אותה, אינה נקראת מתלבשת, אלא מקפת וסובבת whereas the influence which does not come within the category of “revelation”, but remains obscured and concealed, and is not apprehended by the worlds, is not described as being “invested” in them but as “encircling […]

ולקרב אל השכל יותר הוא בדרך משל Let us make this more intelligible by means of an example. A further example is needed in order to clarify this paradox — how G‑dliness simultaneously pervades the world and yet remains aloof from it, encircling and encompassing it (as it were) from above, and not being revealed […]

אך ידיעתו יתברך המיוחדת במהותו ועצמותו, כי הוא המדע והוא היודע והוא הידוע But His knowledge which is united with His essence and being, for “He is the Knowledge, the Knower, and the Known, It has been previously explained (in ch. 2) that G‑d’s knowledge and intellect are totally different from man’s. When a mortal […]

The Alter Rebbe explained in the previous chapter that since the light and life drawn down from G‑d is infinite — Ein Sof, as its name indicates — therefore in order for this finite world to be created, the Divine light had to undergo a multitude of contractions (tzimtzumim). This was the only way that […]

ובזה יובן טוב טעם ודעת לתקנת חכמים, שתקנו ברכות קריאת שמע: שתים לפניה כו׳, דלכאורה אין להן שייכות כלל עם קריאת שמע, כמו שכתבו הרשב״א ושאר פוסקים This will enable one to understand the eminently reasonable explanation of the Rabbinic enactment (Mishnah, Berachot 1:4) ordaining the recitation of the blessings of the Shema: two blessings […]

ואחר כך ברכה שניה Then follows the second blessing, which declares G‑d’s great love of the Jewish people. Notwithstanding the lofty service and the subjugation of all the heavenly angels, G‑d saw fit to set them all aside, as it were, choosing instead to delight in the service of His people below. This blessing begins: […]

אך איך היא בחינת אתדבקות רוחא ברוחא But how does the attachment of spirit to Spirit take place? I.e., what measures are to be taken if one seeks to desire to “only cleave to Him”? לזה אמר: והיו הדברים האלה גו׳ על לבבך, ודברת בם גו׳ To this end it is stated, soon after the […]

  This chapter warrants a brief introduction.1 In previous chapters, Tanya has discussed various levels and forms of love of G‑d, each of which can inspire one to study Torah and observe mitzvot with increased enthusiasm. In all these levels, the love consists of a yearning to become joined with G‑d, or else a desire […]

מבחינת גבורות עליונות דבינה עילאה This derives from the level of the Higher Gevurot of the Higher Binah. In other words, the source of this love is from the level of Gevurah in Binah. דהיינו, שעל ידי התבוננות בגדולת אין סוף ברוך הוא, דכולא קמיה כלא ממש חשיב The arousal of this love comes about […]