Tanya Class

Join our weekly Tanya class on Mondays 8pm
In person at 7608 Yonge St
On Zoom: 770 613 7105 pw770 or zoom.uz/my/jrccclass

 

Watch our past classes:
 

Intro and beginning of 1st Chapter - Feb 14, 2022 (Purim Katan 5782):

Summary:
We asked 3 foundational questions of the Tanya – who am i? how to be happy? And why was I born?
And we started reading the beingining of chapter 1, that talks about the oath “be a Tzadik”, and asked why we should see ourselves in a negative way “see yourself as a rasha”?

Chapter 1 - Part 1 - Feb 21, 2022 / 20 Adar 5782:

Summary: 
W e learned to look internally, there's the external perspective of the behavior, then the definition of Tzadik rasha and beinoni is according the mitzvot the man accomplishes.
And there’s the internal perspective on the personality and identity of the person, according to that, the definitions depend on the good and bad that are inside the soul.

Chapter 1  - Part 2

Summary:
We learned the foundation of 2 souls: The Animalistic soul is selfish and worries only about herself, and the G‑dly soul only thinks about Hashem.
We learned about the 4 elements and bad qualities that come from the animal soul.
And we discovered that even the good qualities that Jews have, come from the animal soul.

 

Chapter 2 - Part 1

Summary:
Every Jew is an actual part of Hashem, as we see from the fact that 1. we’re called Hashem’s children, 2. created through thought vs. speech and 3. created through breathing vs. speech. Even though there’s differences between the Jews, we’re still from the same source, and that’s why every Jew is holy in essence.

Chapter 2 - Part 2

Summary:
We expanded on the structure of the Jewish people. Just like in the creation of a child, the pregnancy is responsible for the differences between the organs, and in the end, all organs have 1 source, 1 identity and make 1 body; so too, the process of the descent of the Neshama is responsible for the personal journey of each Soul, and in the end all Neshamot have 1 source, 1 identity and make 1 body. This is done with the connection to the Tzadik, which is like the brain, and he connects us to the true and original essence – actual part of Hashem above.
We hear in life the voice of our G‑dly soul at different occasions (conscience, faith, sacrifice and spiritual elevation), even if we don’t always recognize it as the revelation of our G‑dly soul. Our work is to let the G‑dly soul express itself more in our life, listen to it, recognize it and behave according to her will.
 

Chapter 3

Summary:
The soul is derived from 10 powers, that come from the 10 upper sfirot – this is the meaning of man created in the image of G‑d.
The 10 powers are divided into 2 categories, 3 intellectual powers (Chochma, Bina and Daat = Chaba"d) and 7 emotional powers (Chesed, Gvura, Tiferet, Netzach, Hod, Yesod, Malchut).
The mind generates emotions. The difference between Chochma and Bina is the idea vs. the development of the idea, they are are the father and mother bringing children – who are the emotions. The end of this chapter expands on the special value of Daat – the internalization and personal connection, which is the Key to emotions. 

Chapter 4 Part 1

Summary:
The soul has tools of expression, called Garments (לבושים): Thought, speech and action.
On one hand the garments express the soul just like clothing express who the person is, but on the other hand, the garments aren't part of the soul and don’t always express the truth inside, just like clothing aren’t part of the person and don’t always express who he is.
T he G‑dly soul uses the garments for 1 goal – to connect to Hashem. With thought – to understand the Torah, with speech, to talk words of Torah, and with action, to do the Mitzvot.
We discovered the combination of Love of G‑d and Fear of G‑d. Love brings to actively do the 248 positive Mitzvot, and Fear brings the person to avoid doing the 248 negative Mitzvot.

Chapter 4 Part 2

 

Summary: The garments of the soul enable her to practice Torah and Mitzvot, and in this way they’re more important than the soul itself. The reason for this is, because Torah is Hashem’s wisdom and is part of Him, the only way to connect to Him is by practicing Torah and Mitzvot with our 3 garments (thought, speech and action).
From this perspective, it’s more important to be a Jew of action than a Jew at heart.
Even though Hashem is unlimited, he restricted himself to 613 limited Mitzvot, all this, so that we have the possibility to connect to Him.
That’s why Torah is compared to water. Just like the water go down from high to low, so the Torah came down from above to below, until it deals with the most physical things of life.

 

Chapter 4 Part 3

Summary: W hen a Jew does Mitzvot, Hashem wraps his life from all directions and the Jew merits a G‑dly hug. This is the advantage of doing Mitzvot in this world over the world to come.

Chapter 5 Part 1

Summary:  We learned the special value of learning, especially learning Torah. When a person learns a piece of wisdom, his wisdom grasps and gets the idea, until it becomes a part of him. Torah comes from Hashem, every Halacha is an expression of Hashem’s wisdom and will. When a person learns Torah, Hashem’s wisdom penetrates in his brain, until it becomes a part of him.

 

Chapter 5 Part 2

Summary:  We learned the special value of learning Torah, that Hashem’s wisdom penetrates and shapes our personal wisdom, like food that influences the body.  This is the advantage of learning over action.

 

Chapter 6 Part 1:


Summary: Chapter 6 describes our Animalistic soul.
We learned about the full contrast inside ourselves:
- 2 souls: G‑dly soul that searches for Hashem, vs Animalistic soul self centered
- 10 powers, the 3 intellectual powers and 7 emotional ones: By the G‑dly soul, they serve Hashem's will, the mind is before the emotions, by the animal soul, the mind and emotions serve the ego, the emotion is before the mind.
- 3 garments: Thought speech and action. The G‑dly soul uses them for Torah and Mitzvot, and the Animalistic soul uses them for the vanities of the world.
 

Chapter 6 Part 2

Summary:
The foundational division of the world: Kedusha and Sitra Achra. Kedusha, holiness, includes everything that is nullified to Hashem. Sitra acha is the other side, everything that's not Kdusha and includes everything considered an independent existence.
Klipot (Peels) is the world, the means to the goal. The fruit is Holiness, the goal. (Peels are necessary for the goal, they protect the fruit and can be eater with the fruit)
There's 2 types of Klipot: Shalosh Klipot Hatmeot, like the hard peel that can't be eaten, impure things that can't connect to G‑d, that we should stay away from, & Klipat Nogah, like the peel that can be eaten and is part of the fruit, they can become holy.

 

Chapter 7 Part 1

Summary:
The world is divided into 3:
Kesusha (Holiness) – everything that’s nullified to Hashem, and is considered a Mitzvah
Klipot Tmeot (Impure Peels) - everything that’s disconnected from Hashem, and is considered Asur
Klipat Nogah (Peel with some light, potentials) – everything that’s allowed, Mutar. They have 3 possibilities:
- We can bring them to Kedusha by using them for G‑d’s sake
- we can leave them in klipat nogah, by using them for survival
- we can bring them down to Klipot Hatmeot by using them only for our personal enjoyment.
Our challenge is to live in this world and bring regular things and allowed Pleasures to holiness. This class discusses specifically how.

Chapter 7 Part 2

Summary:
Mutar things that were made impure can be brought back to Holiness. Asur things that were made impure are stock and can't be brought back to holiness, unless it's done with a Tshuva with Strong Love to Hashem.
Tshuva has the power to turn over the dark into light, to turn over even the Klipot Hatmeot (impure things) to kedusha. Because the sin itself is what brought the strong thirst to come closer to Hashem.
 

Chapter 8

Summary :  The neshama comes to the world Pure, and in order to enter the future world, it needs to return pure. The desires of the world make the neshama impure, and the punishments in the world of truth purify her. 
This chapter discusses the punishments corresponding to the sins for the purpose of us realizing how our behaviors in this world really impacts our neshama.
That is through thought, speech and action. We should try our best that what we eat, do, say and learn - from the area of Klipat Nogah - shouldn't be solely for personal enjoyment, but with a G‑dly purpose.

Chapeter 9 Part 1

Summary: 
The G‑dly soul in the brain, the Animalistic soul in the heart, both fight the war on gaining control over the body. Each one wants to control the body single handedly, so it should serve his will.

 

Chapter 9 Part 2

Summary: 
In the action plan of the G‑dly soul, there’s 3 stages: First to conquer the mind in the brain, it should be filled with knowledge of Hashem; from there, will develop emotions in the heart towards Hashem, in the right and left cavities of the heart; and then the Garments of the soul will serve Hashem’s will.
The animalistic soul wants the opposite, to conquer the whole body. But this is for the person’s good, he should overcome it and win it.

 

Chapter 10 Part 1

A Tzadik is someone whose G‑dly soul succeeded in conquering the whole body, and he’s fully holy for Hashem.
Tzadik Vetov Lo – has no attraction to bad, and even more so, he transformed the bad to good.
Tzadik Vera Lo – has minimal attraction to bad, it’s not felt because it’s subjected and nullified compared to the good.

 

Chapter 10 Part 2

There are many incomplete Tzadikim (Tzadik sheeino gamur, tzadik vera lo), but few complete Tzadikim (Tzadik gamur, Tzadik vetov lo).
The latter are called “Bnei Aliyah” for 2 reasons:
one, they transform the bad to good;
second, they serve hashem for Heaven’s sake solely, and not for his personal connection.
And these 2 reasons are interconnected.

 

Chapter 11

A Rasha is one who surrenders to his Animal soul and sins. The levels of Reshaim depend on how much the G‑dly soul submits to the Animalistic soul. This is expressed in the gravity of the sins, their frequency, and in their regret as well – if he regrets and does Tshuva (best case of Rasha vetov lo), if he regrets and doesn’t manage to do Tshuva (worst case of Rasha vetov lo), or if G‑d forbids, he doesn’t regret at all (Rasha vera lo).

 

Chapter 12 Part 1/3

Summary:  We reviewed the soul’s map, a person has 2 souls, G‑dly and Animalistic, each soul is composed of 10 powers – mind and emotions, and expresses itself with 3 garments: thought speech and action. The souls fight over control of the body.

The Beinoni is a middle state:
On one hand, he has full self control over his behavior, and doesn’t transgress any Aveira in action, speech and even in thought.
On the other hand, he has no control over the emotions. He doesn’t succeed and uprooting the very desire and love for world’s pleasures. Except during moments of elevation, like Prayer.

 

Chapter 12 Part 2/3

We learned the foundational principle of Mind rules over the Heart. We learned that it’s a basic human nature that all humans have – the capability of the mind’s will to control the heart’s desires. This advantage is expressed especially when there’s a conflict between the heart and the brain, between holiness and impurity, where there’s the same advantage as Light over Darkness (with light showing up, darkness diminishes automatically = with wisdom showing up, heart impulses diminish)
 

Chapter 12 Part 3/3

We discovered that the capability of control is also for Thought. Thought, on one hand is an internal expression of the person, vs. speech and action. On the other hand, it’s not part of the person, it’s just a Garment. Therefore, a person can’t control the first thought, which is involuntary, but he can control the second thought which is voluntary.
We also dealt with interpersonal relationships, and saw that a person can love a fellow, even if the latter hurt him.

 

Chapter 13 Part 1

By the Beinoni, both drives are like two judges. The Yetzer hara brings desires from the heart to the brain, and gives his opinion – “I feel like it”; but right away, the second judge comes, the Yetzer tov, and says “Asur-forbidden”. Hashem is the 3rd judge to help determine, He helps the Yetzer tov win and rule over the Yetzer Hara.
That’s why we give the person an oath, that even if everyone tells him “you’re a Tzadik”, he needs to value himself “like a Rasha”. Meaning that everyone only sees his behavior, which is like aTzadik. But the truth is, he needs to remember that inside him, there are negative drives and impulses just like by the Rasha, and he needs to fight them constantly. This is the Beinoni – his behavior is like a Tzadik, his drives are like a Rasha.

 

Chapter 13 Part 2/3

Also someone who is immersed all day in Torah and Prayers, and seemingly has no bad in him – can’t know with certainty that this is the case, it’s possible the bad is just asleep in him. In a moment of respite, the bad can awaken and pull him downwards.
This is why Raba considered himself a Beinoni. Because he learnt Torah all day and was constantly found in holiness, he felt he has not proof that it’s certain that the bad completely disappeared

 

Chapter 13 Part 3

Truth is eternal, and lie is temporary. That’s why at first view, the level of a Tzadik is true and eternal, compared to the level of the Beinoni, who experiences ups and downs. Still, the level of the Beinoni is also called “Sfat Emet” -language of Truth. 
The reason for this, is because G‑dly truth is the Middle Pole which pierces into every place and every situation. In every place the Truth pierces, it touches the internal point of Truth in that place, respectively to the situation.
That’s why the Truth of the Beinoni is considered Truth, because this is his personal point of truth. With that, the truth of the Tzaddik is higher.

Chapter 14 Part 1

The principle of free choice teaches us that everyone can be a Beinoni, control his drives and desires, and not let go.
We can, but need to want!
Mantra we should say when faced with a challenge (to deal with the "Want"): " I don’t want to sin – because I don’t want to disconnect from G‑d, because I’m a Jew."
Not everyone can be a Tzadik – change his drives and desires to the point of hating the bad.

 

Chapter 14 Part 2

The oath is said in a double language, because we're talking about two personalities:
-Be a Tzadik: meaning you need to try to be disgusted by the bad, through contemplation
-Don’t be a Rasha: meaning that even if you didn't reach the level of a Tzadik, at least don't be a Rasha, but a Beinoni. In other words: Control yourself!

Chapter 15 Part 1/2

Serving G‑d means - investment and effort against personal nature.
A Tzadik is called Eved Hashem (servant of G‑d), because he already finished the war and doesn't need to work.
The Beinoni fights all the time, and is therefore called “Oved Elokim” (serving G‑d).
But if it is his nature that pushes him to do mitzvot, and he has no attraction to worlds pleasures, he is not called an “oved elokim”.
The special advantage of the internal war is that in order to do something against nature, we need to activate our entire internal system - contemplate in the mind on G‑d's greatness, which will bring a feeling of love and fear of G‑d, until he wins in action

 

Chapter 15 Part 2

The advantage of habits, which become second nature, and therefore bring consistency and stability in life, and don't need permission every time again to do the action. This is also their disadvantage - where the actions are not done with mind awareness an emotional connection, but as something automatic.
When a person gets used to going the way of G‑d, it's lacking “work”. Therefore, he needs to break habits and do more than he's used to. The extra small action, is worth more then all the actions that were done out of habit, and is the one who turns the person into an Oved Elokim (serving G‑d).

Chapter 16 Part 1

 

The action of a Mitzvah is not enough,  But we need to put in also our mind and heart. To learn and know God in our mind and create a feeling of excitement in our heart, until it gets expressed in action, in practice of Torah and Mitzvot.

Also when the brain isn't successful at awakening the heart, and we don't feel the excitement is created in the heart - we should still do Mitzvot directly from the understanding in our brain, without revealed emotion in the heart.

 

Chapter 16 Part 2

 

Emotion is the bridge between soul and body, on one hand it comes from the soul, on the other hand, it influences the body in a revealed way.
Here’s the importance of emotion is the Service of G‑d - it impacts the physical act of the mitzvah and brings it up, to higher worlds.

The problem is, that the emotions aren’t always controlled, and it’s sometimes hard and almost impossible to come to revealed emotions of desire and excitement.
The Baal Hatanya tells us something new: that the emotion isn’t conditional in practicing mitzvot. Also without emotion, we can serve G‑d with our mind and acton, and Hashem connect them.

Chapter 17

Summary: 
There are 3 levels of control:
-tzadikim, control also their emotions, they can decide what they love and hate.
-Beinonim, control only their thoughts, speech and action, but not the emotions themselves
- reshaim, don't control themselves, the opposite, the drives in the heart control them. 
The normal state of every person is like the one of the Beinoni, brain rules over the heart. That's whom the Torah tells about when saying "Ki karov elecha hadavar meod, beficha ubilvavcha laasoto"- every person can control themselves, and even create a desire to to Mitzvot through contemplation in the brain.
A person who isn't successful at controlling himself, is not in a normal state, like the Reshaim. The Torah didn't talk about him. He needs to do Tshuva, get rid of his addictions to the pleasures of the world, and go back to a normal state where the brain rules over the heart.

Chapter 18

Summary: 
Every Jew can control himself and overcome a challenge, because he has in him “a Hidden Love” for Hashem.
This love we inherited form our forefathers, that were like a chariot and inherited to all their descendants a holy neshama.
While there are differences between neshamot, and some are very low, all are still holy, and Hashem lights up in them like Chochma of Nefesh.

 

Chapter 18 Part 2/2

Chochma is a kind of intuition that’s above intellect, above logic and Bina.
Since Hashem’s light resides in us as Chochma of Nefesh, therefore all Jews are Believers, because also Emuna if above mind. In order to grasp Hashem, we need specifically Emuna and not intellect, because Hashem himself is above intellect.
This is the reason why Jews are ready to give up their life, even if they didn’t learn and understand with their intellect why to do this, and even if we behave against Hashem’s will - still this comes from Hashem’s light which resides in us as Chochma of nefesh.

 

Chapter 19 Part 1/2

Just like the nature of fire aspires to go upwards and separate from the wick, so too, the nature of the Neshama aspires to cleave to G‑d and be completely nullified to Him.
The foundational difference between Kdusha and Klipa is: Nothing or Me. In Kdusha, the basis is Bitul-Nulification, nothing; in Klipa, the basis is Ego, Me and Myself.
The love of the Neshama is found in every Jew, even by Reshaim, but by them it’s hidden.

Chapter 19 Part 2/2

The natural love of a Jew, in the form of Chochma in Nefesh, is not in Galut/Captivity, controlled by anything. It can only be asleep by Reshaim, and that’s why their behavior is against Hashem’s will.
However, when there’s a test that touches the deepest point in the soul, the Chochma in Nefesh awakens with its full intensity. Then the Jew has full strength to overcome the challenge and will even give up his life. 

Behind Love for Hashem, there’s fear of G‑d, to not disconnect from Him.

 

Chapter 20

The 2 first commandments: Anochi and Lo Yihye Lecha are the foundation of all Torah. 
Therefore we need to understand what’s Unity of Hashem. It says that for Hashem, the creation of the world didn’t change Him at all, and He remained alone after creation just like before creation, how?
The world was created by Hashem’s words, 10 utterances. When a person speaks, the value of a 1 word is null compared to his infinite capacity of speech, and even more so, to his capacity of thought. A word loose its value especially compared to the mind and emotions that came before the words, since they don’t have words at all.
It’s the same with the world that was created with Hashem’s speech, the words of Hashem are nothing compared to Hashem Himself, and if so, the entire world has no value in Hashem’s perspective. That’s why Hashem stayed alone even after creation.

Chapter 21

 

Human speech has a disadvantage, the words comes out of the mouth, and from that point, we can’t control them, because they have an existence of their own.
But with Hashem’s speech, there isn’t this disadvantage, but speech always stays connected to its source.
The reason we use the image of “speech” is because of the advantage there’s in speech, that it reveals to others. Also by G‑d, speech is a revelation, and through speech the world was created.

With that, the world has hiddenness, and Hashem’s presence isn’t revealed. But this hiddenness is just in our view, and isn’t considered hidden in regards to the creator Himself.

Chapter 23 Part 1

The Mitzvot are the expression of Hashem’s internal will in the world. Therefore, they’re called “the limbs of the king”. Just like the limbs of a person are a tool to express his will, so too, the Mitzvot are the expression of Hashem’s will.
Since it is so, when a person does a Mitzvah with the limbs of his body, his limbs become “the chariot” for Hashem’s will.
Learning Torah has a bigger advantage: the person isn’t just a “charriot” for Hashem’s will, but the will of Hashem itself is in his brain, since the words of Torah are the will of Hashem.

Chapter 23 Part 2

Torah study enables to take away the curtain of separation and hiddeness, and reveal the G‑dly truth, how everything is one with Hashem. The unity caused to the soul by Torah Study, is higher that all the higher levels of Seder Hishtalshelut, and this is their source of abundance. That's why Torah study is more important that anything else, also Mitzvot and Prayers. The understanding that the holiness of Torah and the unity generated from it, are meant to bring the learner to the highest level of Awe of Hashem.

Chapter 24 Part 1

Everything that's  forbidden in the 365 negative Mitzvot are against hashem's will, from this perspective, it is a rebellion in Hashem like Avoda Zara.
The forbidden things themselves, Klipa, aren’t rebelling against Hashem, but they recognize His existence, they just recognize also their own existence as well.
Only Man is given the choice between good and bad. If he sins, he thus rebels against hashem, because he goes against Hashem’s will. 
Since a Jew by nature isn’t ready to separate from Hashem, sinning can’t happen unless a Folly Spirit entered him, which makes him forget his true will. 

 

Chapter 24 Part 2

As part of its will to fail the person, the Yetzer Hara creates a “spirit of folly” that differentiates between the intensity of different sins. But the truth is that every sin separates us from Hashem.
In the moment of the sin, the person is in a lower level than animals. Even a mosquito, who consumes but doesn’t excrete, fulfills Hashem’s will, and so do all animals. But the man who chooses to sin goes against Hashem’s will and is worse than the mosquito.

The premise that all sins separate from Hashem equally brings up two questions in halacha:
1. It says to “get killed but not transgress” about part of the Mitzvot, and ‘transgress and don’t get kiled” for other Mitzvot. But the truth is that this is not because of the level of severity or lightness of the Aveirot, but it’s just the written rule.
2. The severity of the punishment is different by all the Aveirot. That’s because there’s a difference in the impact left after the sin, and the punishment is meant to clean the person accordingly.

Even in the moment of sin, the G‑dly soul is connected to Hashem. Therefore committing a sin is compared to a person taking the king’s head and puting it in a toilet full of filth.

 

Chapter 25 Part 1

Every jew has a natural love for Hashem, and a fear of disconnecting from Hashem.

When we remember this, it will be easier for us to cope with the war against the Yetzer Hara, and do it from a feeling of love and fear.
That’s why is says : It’s very close to you, in your mouth and in your heart” - the accent is on “very”, meaning, we don’t need to create a new emotion, this feeling already exists, and we just need to remind ourself of it. “In your heart”, means that the practice of mitzvot can be done from a feeling of love and fear.

This remembrance will help the person in the sides of the war with the yetzer hara:
Sur Merah, stay away from the bad - cope with all the tests and temptations
Aseh Tov, do good - overcome the laziness that the Yetzer hara brings on.

 

Chapter 25 Part 2

Hashem is above time, and torah is eternal. Therefore the connection with Hashem that’s created through mitzvot is eternal.

With that, we’re below time, and our situation changes from time to time. Therefore our connection with Hashem, from our end, is temporary, because after it we can again disconnect from Hashem, and connect back through Tshuva. Therefore we ask hashem “Slach Lanu” to forgive use every day, for the disconnections we had, like because of Bitul Torah etc.

The reason we read Shema Yisrael twice a day, is because this reminder of Mesirut Nefesh, giving up our life, gives us strength for our every day coping.

Chapter 26 Part 1

We dealt with the question “Why be happy?”. We saw that joy is a central tool in the war of the souls, it brings the person excitement to win over the animal soul. Sadness, however, makes the person weaker and fails him in the hands of the animal soul. But this can have a future advantage, the joy that comes after sadness.

Therefore, sometimes sadness is wanted, in the condition that after it comes joy. Such a joy, is bigger than regular joy.

 

Chapter 26 Part 2:

Summary: We dealt with 2 types of worries:
-Materialistic worries- like problems with kids, health and livelihood. For these, we need to remember that the revealed bad is actually hidden goodness. That's because everything comes from Hashem, and Hashem is good. So everything is in essence good. Hidden goodness is higher than revealed goodness.
-Spiritual worries - like sins from the past, forbidden thoughts etc. They're not hidden goodness but are absolute bad. Still, we shouldn't let them take over our routine, but we should dedicate specific times for these, and after that return to joy. 

Chapter 27 Part 1


Summary: 
The battle with the Yetzer Hara are only meant to make us stronger and bring us to happiness. This is how we merit to accomplish the negative mitzvot.
Someone who goes into sadness from the challenges, shows that he expects from himself to be Tzaddik and therefore he got disapointed. But the truth is that a regular person isn't a Tzadik, and we wish he would be a Beinoni.
This battle isn't a side motive in life, it's part of one's existenece and it is our goal in this world.

The sweet is confortable on the palate and easy to eat, and the sharp taste is hard to eat from the start 
But when we spice food with sharp, it makes it savory, and the taste is comparable to the sweet.
The same way, we have 2 types in the Service of G‑d:
Hithapcha - that's transformation from the bad to good (tzadik)
Hitkafya - using the bad as is and we use it for good, by making a it savory. (work of beinoni, catch the enemy and make him part of your team)


The person has the ability to control his thoughts, therefore, when a foreign thought appears - he can get rid of it right away.
We should be careful of the approach of "improving the characters"-elevate the emotion behind the thought to holiness- because this approach only works for someone who doesn't have evil inside of him, meaning the tzadik. But a regular person can't elevate an emotion to holiness, because he has evil in him, and a prisoner can not release himself from jail.
Some mistakenly think that having a foreign thought during prayer proves that the prayer isn't good. They would be right if that person only had one soul. But the truth is that there are 2 souls, the prayer comes from the G‑dly soul and automatically the animalistic soul is controlled in that time. Therefore the approach is to ignore the thought completely.

Generally, we should be happy. But there are situation of a "breakthrough of the heart", where the heart has a blockage to holy things, there's no choice but to break it and use sadness.
Therefore, the person should contemplate on his spiritual state. Then he will reveal that he identifies more with his animalistic soul than with his G‑dly soul, as opposed to Tzadikim. Since the Animalistic soul also enjoys forbidden thnings, it means that the person is lower than animals.

For the breakthrough, the person needs to do a self-restrospection: on the sins he did in the past, on the actions that he did that are allowed but hollow, and on some of the dreams he had (dreams represent what he thinks about during the day)

Chapter 29 dealt with situation that require a self breakthrough, when the light of the neshama doesn't light up the body.
We learned about Cheshbon Nefesh -self retrospection, which is required from every person. It includes: self perception, forbidden deeds, allowed things that aren't for Hashem, and the dreams one has.
In the last class we learned the great outcome that can come from the breakthrough, as it enables the neshama to express itself.
Klipah has no existence and is nulified compared to Kdusha.

The way to lowliness is by working on our judment towards others, and understanding that "you may not judge your friend until you reach his place".
You should compare the circumstances and the challenges he's in, and that's why he has a hard time fighting his Yetzer hara, versus your challenges.

Every person can find things that he can fix, in both:
Aseh Tov- do good: with effort and investment in good deeds
Sur Mera - stay away from bad: in the things that seem in our eyes as small sins.

There's a foundational difference between Sadness and Bitterness.
Sadness-Atzvut comes from Klipah and draws down the person, lifeless.
Bitterness-Merirut comes from Kdushah, and pushes the person to fix the situation.
In certain moments, we can use Bitterness-Merirut as a means to help the situation.

The jews ran away from the evil of Mitzrayim, because they were scared that if they stay, they'll be pulled back to evil.
In the same way, one should run away from evil and stick to goodness.

In addition, one should remembers that he's not guilty of having a lowly body, it's G‑d who brought down his pure soul to a lowly body in order to make a dwelling place for G‑d down in this world.

From our soul's perspective, we're all connected to 1 G‑d, and the body separates us.
The way to true love is only by the soul overcoming the body. 
This is the purpose of the whole Torah, that's why Hillel said "This is the entire Torah".

We should love also those that sin, by liking the good in them and disliking the bad in them.
And by developing Compassion towards the other, we weaken the hate and enhance the love.

According to Chassidut, Hashem's unity means that the whole entire world is one with Hashem. Because there's no other existence besides from Hashem. He is present in every place and in every detail, and everything exists from His power every moment, and is dependant and nulified in front of Hashem. 
The understanding that Hashem is with me every moment brings us to great joy.

The saying Ashreinu -how happy are we- is about the belieft in Hashem's unity, which brings us to happiness. On this, is says "A tzadik will live with his belief", because the belief in Hashem's unity gives us enough strength to do all the Mitzvot. In addition, we can rejoice in Hashem's joy, because He is happy from the darkness turning to light, and the making of a dwelling place down here.

We learned about the dwelling of Hashem's light in the world. Each one can welcome this Shchina by learning Torah and doing the Mitzvah of Tzedakah, in that way, he elevates the money like a sacrifice.

We asked 2 foundational questions: Why is action the most essential? and why did we come down to the world to constantly fight with the evil inclination?
The basis for the answer is in the analogie from the Zohar about the fire, oil and wick. Which are compared to G‑dly light, Mitzvot and the body.
If it is so, although we will not be successful at getting rid of the evil inclination, we will be successful at inhibiting the G‑dly light in us through Mitzvot.

 

We learned that the resting of Shchina (G‑d's light) means it's revealed in something specific.
The Shchina can be revealed only in something that is completely nulified.
A man, even if he is a big Tzadik, is still an existence of his own.
The Mitzvot, however, don't have an existence of their own, their entire existence is the expression of Hashem's will. 
That's why our G‑dly Neshama isn't enough, the only way for Hashem to rest in us is by us doing Mitzvot.
This is why the Zohar doesn't consider the Neshama to be the oil, but the Mitzvot and good deeds are the oil, since they are complete vessels for Hashem's shchina, and aren't an existence of their own.

The Shchina rests in the person in the parts that do the Mitzvah.
When a person learns Torah, the learning is done mainly by the Neshama, and not the body, therefore the Shchina rests in the Neshama.
When a person does Mitzvot, actual deeds, the action is done with the organs of the body, so the Shchina rests in the body.
Although by the Beinoni, the animalistic soul is there to stay, it doesn't disturb the Shchina from resting in the body in the moment of a Mitzvah, becaue the animalistic soul submits without a choice and does Hashem's will.

Just like the sun, which is one and the same, and enters many windows, same is the Shchina, one and can rest in many different people. 
The Shchina rests in us as much as we let it in, just like we can open more or less shades, we can have more or less shchina by doing more or less Mitzvot.

The purpose of the creation of this physical world - is to make a dwelling place for Hashem specifically in the lower realms. The concepts "upper realms" and "lower realms" aren't in relation to Hashem, but in realtion to the worlds themselves, according to the level of revelaton and hiddeness in them.
The novelty is that the purpose of all the upper worlds aren't for themselves but specifically for this lower physical world

The final redemption is the purpose and the goal of the entire creation. It was planned before all the actions.
The purpose of creation is to bring G‑dliness into the world and this will come true in the final Redemption. 
A precedent of it happened at the giving of the Torah. Then Hashem revealed himself in the world as a one time thing, and thus He showed the purpose of creation.

The purpose of creation will come true at the final Redemption, and the preparation of the ground happens in the time of exile. This is the purpose of doing Mitzvot in exile, to make the world holy towards the final redemption.
Doing Mitzvot santifies 4 things through the Mitzvah it fulfills: The objects with which the Mitvah was done, the body of the person who participated in the action of the Mitzvah, the mouth that participated in the words of Torah, and the food that gave energy to do the Mitzvah.


The purpose of the Mitzvot is to sanctify the body. 248 positive Mitzvot are meant to sanctify the 248 limbs, and the 365 negative Mitzvot are meant to purify and clean the blood that is found in the 365 arteries.
When all Jews will do all 613 Mitzvot, the cumulative effect will be that the generic vital soul of everyone will come out of its impurity and will sanctify it all with all its 248 limbs and its 365 arteries. This willl bring the world the come out of its impurity and sanctify itself, this is how the final redemption will come.

The world was created for the Jews, and the Jews are the soul of the world. There are 600 000 source souls, these are the souls that came out of Egypt. Each such soul is subdivided into 600 000 sparks, and these are the souls of all Jews in all generations.
Each Jew corresponds to and another part of the world. When he sanctifies himself by doing Mitzvot, he sanctifies his corresponding part in the world. When all jews sanctify themselves, automatically the whole world is sanctified.
The soul itself is perfect and doesn't need a Tikum (to be fixed). Its descent to the body and the world is only to fix them and bring in them holiness.
 

Money contains all the energy that the person invested at worl, as well as the enjoyment and necessities he can buy with it. When a person gives money to Tzedaka - he uplifts all the energy of his vital soul to holiness. 
That's why the Mitzvah of Tzedaka is equivalent to all Mitzvot, because the purpose of Mitzvot is to sanctify the body and the vital soul, and this is done with Tzedaka much more that with the other Mitzvot.
This is why Tzedaka hastens the coming of the final Redemption. Because the redemption will come when we will do the Mitzvot and sanctify the world, and that's what we do mainly with the Mitzvah of Tzedaka.
On the other hand, there's a special advantage in Torah Study, in the sense that Torah study is done with the internal energy, and thus the connection with Hashem is deeper than with other practical Mitzvot.


On one hand there's an advantage in Torah Study over doing Mitzvo, since Mitzvot are like the limbs and the Torah is the wisdom. Just like, in a person, the soul is revealed more in his wisdom than with his limbs, so too with Torah, Hashem's light is more revealed in Torah than in Mitzvot.
On the other hand, there's an advantage in doing Mitzvot over studying Torah. Because it's specifically Mitzvot that accomplish the purpose of creation, to sanctify the world and make a dwelling place for Hashem in the lower realms, however the Torah stays spiritual in the soul.
Therefore, when a Mitzvah presents itself, and it can't be done by anyone else - the Mitzvah has precedence over Torah study. But when the Mitzvah can be done by others, the learning takes precedence over the Mitzvah.
The advantage of Torah is also in relation to Prayer, prayer is an expression of emotions and thirst towards G‑d; whereas the Torah enables us to saturate the thirst and actually connect to Hashem.

New section: A body with a soul

Prayer with concentration:
On one hand, there's an advantage to the words of prayer, because they are done with the mouth and body limbs, thus sanctifying the body.
On the other hand, there's an advantage to concentraton, which is considered like a soul to the body.

All components of creation are part of the same creation and same hiddenness, and there's still different levels of development in creation: Domem (inanimate), Tzomeach (vegetable), Chai (animal), Medaber (human).
Also in Mitzvot, all the componenets of the Mitzvot comes from one will of G‑d, and there's still a division between the action and the Kavana.


Just like there are 4 levels in creation, there are 4 levels in Mitzvot:
Action - Domem (inanimate)
Speech - Tzomeach (Vegetable)
Natural Kavana - Chai (animal)
Intellectual Kavana - Medaber (human)

Natural Kavana is based on the natural emotion of love that the person has towards G‑d. It's like Chai (animal), because also the animals' love is natural.
Intellectual Kavana is based on contemplation and knowledge of G‑d, which creates a corresponding emotion of Love of G‑d. It's like Medaber (human), because its advantage is his mind.



Souls have an advantage over angels. 
Angels are called "chayot hakodesh" (animals of holiness), because their service of G‑d is natural, instinctive, without choice and intellectual contemplation. Therefore, their place is in the world of Yetzirah (formation), where Hashem's 7 faculties light up.
Souls, however, have free choice, and intellectual contemplation. Therefore, they have the ability to go up higher, to the world of Briah (creation), where Hashem's Chochma Bina and Daat light up.


The world of Atzilut is G‑d himself. Therefore it's only for very special high souls, their service of G‑d was like a charriot, total self-nulification, like our forefathers.
The rest of the people, like us, can reach up till the world of Briah (creation), and only is special moments, can go up to Atzilut, like during Shmona Esreh prayer.

The level of the action depends on its Kavana (intention):
An action with Kavana of total nulification - goes up to the world of Atzilut (emanation)
An action with Kavana of Intellectual emotions - goes up the world of Briah (creation)
An action with Kavana of natural emotions - goes up to the world of Yetzirah (formation)
An action without Kavana, stays below and doesn't go up.

There are 2 types of action without Kavana:
Plain action, done as a habit - doesn't go up (stays in world of Asiyah-action)
Action really not done for G‑d's sake, but for personal gratification or selfish interest - it goes down to the exile in Klipa.

Torah Study, which is not for G‑d's sake, doesn't go up, it stays in Exile, in Klipa.
The words uttered by a human are physical and low, so without Kavana (intention of love and Fear of G‑d), stay very low.

Chapter 40 part 2/2

Defining Kavana as "wings" teaches us its place and its relationship to the Mitzvah itself - wings aren't part of the chicken, they only enable him to go up, as opposed to the head and body of the chicken, which are part of the chicken, so too the Mitzvah and study are the body and head of the Mitzvah, and without them, there's no Mitzvah. Although the wings aren't part of the Mitzvah, their role is to bring up the Mitzvah to a higher world.

Yirat Shamayim (fear of heaven) is the first and most foundational step in serving G‑d, before Love of G‑d. 
How to develop our fear of G‑d: the person needs needs to contemplate in that he accepts upon himself the Yoke of heaven, and that Hashem watches (scrunites) him every moment.
The general Kavana of Mitzvot is to be a pipe of Hashem. The specific Kavana changes from Mitzvah to Mitzvah. 
Even if Kavana didn't bring an emotion of awe in the heart, it's still a complete service of G‑d.


The torah commands us to serve G‑d like a "servant", with Kabbalat Ol, and not just as a "son", with love.
Kabbalat Ol Malchut Shamayim  (Taking upon ourselves the yoke of heaven's kingship) is a separate Mitzah from Yirat Shamayim (Fearing G‑d), and exists also when there's no emotion of Fear. 
Being careful from sinning is itself considered as Fear of Sin - as in 'Fear of Heaven is like Fear of a Human'
Love and Fear are like 2 wings, and are therefore both necessary. 
Loving G‑d means the Jew wants to unite his soul with G‑d.

When a person does a Mitzvah, he connects the soul of the person with the light of G‑d which is in the Torah - he thus generates the chain reaction : uniting Kudsha Brich Hu (Holy one blessed be He) with the Shchina, and then another chain reaction when the upper Middot unite, and the Severity sweetens by the Kindness.
This is how a Mitzvah can change or cancel a decree in heaven.

Chapter 41 Part 4/4

The Love of G‑d required from every Jew is to practice Mitzvot out of Mesirut Nefesh (ready to give up our lives for the sake of G‑d),
with the goal to connect to G‑d.

Chapter 42 Part 1/4

The Talmud asks how can Moshe Rabeinu say that Fear of G‑d is something easy, isn't it hard?! And he answers, that in relation to Moshe, it's easy. But isn't this expecation from every Jew and not just to Moshe?
As a 'faithful shepherd', Moshe grants every Jew, in every generation, Daat- the ability to understand and connect to Hashem.
In addition, in every generation there are scholars who are sparks on Moshe Rabeinu's Neshama, and they role is to teach Jews to Know Hashem.
Since every one has the ability to Know G‑d, as Moshe, in that regards, Fear of G‑d is easy.
It is so when we activate the Daat, and contemplate on the greatness of G‑d, we will automatically feel, easily, Fear of G‑d.

Chapter 42 Part 2/4

We learned that every Jew is a diamond, and has inside Fear of G‑d, but the body hides the Neshama, that's why we need to make double efforts.
Firstly, we need to remove the disturbances of the body, meaning , not indulge in the pleasures of the world.
Secondly, put in effort and contemplate in G‑d's greatness until the Fear of G‑d will be revealed.

Chapter 42 Part 3/4

We learned 2 aspects how Hashem knows what's happening in the world
On one hand, Hashem doesn't need eyes, because eyes are necessary to see what happens on the external of the person, but by Hashem, nothing is external to Him. He feels what happens in the world, just like a person feels what happens in his body.
On the other hand, the world doesn't affect Hashem and change Him, as opposed to the body that affects the soul. How is this possible? We took this subject with simple faith, without intellectual explanations.
In this light, we learned the answer to the question how is Fear of G‑d something small and easy - because it only necessitates one contemplation a day, such that will bring to the Fear of Sin.

Chapter 42 Part 4/4

Above the fact that Hashem sees us, we should meditate on the fact that we see Him. How? When we understand that the world is a G‑dly revelation. This perspective will cause the person to fear G‑d.
However, it's hard to see the world as G‑d revelation. Emuna is from the term Imun = training, meaning we need to train to our way of seeing this, until it's engrained in the person's heart.

Chapter 43 Part 1/2

The sages say "If there is no wisdom, there is no fear of G‑d; if there is no fear of G‑d, there is no wisdom"
These are 2 levels of fear:
"If there is no wisdom, there is no fear of G‑d" - this is Yirah Tataah (fear initiated from below), which comes from knowing G‑d through the existence of the worlds. This Yirah is the base for "Wisdom"-which is Torah and Mitzvot
"if there is no fear of G‑d, there is no wisdom" - this is Yirah Ilaah (fear initiated from above), it expresses total Bitul-nulification of the person and the worlds in face of G‑d. This Yirah-Fear comes from "Chochma-wisdom", meaning Bitul, which is the essence of wisdom.

Chapter 43 Part 2/2

2 levels of Love:
"Ahava Raba" - G‑dly delight that comes from above
"Ahavat Olam" - thirst that comes from below, through meditation
The regular order is to have first Yirah-fear, then love, meaning to stard with doing Mitzvot practically. 
Rarely, a sinner can start Tshuva with Love (before Fear), like Rabbi Elazar ben Doradya. 

Chapter 44 Part 1/2

There are another 2 types of love that are Natural:
"Ahavat Nefesh" - recognizing that Hashem is my essence, my soul. Just like i love myself, that's how i should love G‑d, and want his revelation.
"Ahavat Ben Leav"-Love of father and son - Just like a son is meant to love his father to the point of self sacrifice, so we should sacrifice our soul for Hashem who is our Father.

Chapter 44 Part 2/2

Another type of love - Intellectual Love: "World love", when we see the phenomenal world, we appreciate Hashem. 
Another type of love - Love from Above "ahava raba". 
We saw that we need both natural love and intellectual love.
1. Because sometimes the emotion doesn't awaken, then the meditaion brings to action and is like the wings for the mitzvah. 
2. Love that comes from meditation goes up to the world of Briah, in contrast to natural love that only goes up to the world of Yetzirah.
3. The purpose of the world is that everyone should know Hashem

Chapter 45

We can serve Hashem for G‑d's sake also with the attribute of Mercy (rachamim). 
The attribute of Mercy of Yaakov, means pity on the soul and on the Shchina who came down to captivity in this physical world. This pity brings to yearning for Hashem.
Additionally, this feeling of pity brings love towards Hashem

Chapter 46 Part 1/4

We learnt that there's away that enables every Jew to reveal tremendous love towards Hashem. 
We started with the concept of Reflection: “As water mirrors the face to the face, so does the heart of man to man.” - Just like the water reflects your face, so too, another person mirrors your heart. If you show him love, he will reciprocate love.
This is true with every person. And especially in the case of a big king who goes down to a lowly person and shows him special love, of course the lowly person will awaken a great love towards the king. 

Chapter 46 Part 2/4

We learned 3 parts to the analogy: a very big king, who goes down to ver lowly person, and reveals to him great closeness.
It is so in the moral:
-On one hand, Hashem is the greatest: His greatness has no end, countless angels serve him and completely submitted to Him
-On the other hand, the lowest place: the jewish people were in the lowest place in the world, in Egypt, and despite His greatness, Hashem went down himself to Egypt, to take the Jews out
-On the third part, very close: The descent to Egypt was to bring the jewish people closer to the Giving of the Torah, in a way of Kissing-Learning Torah, and Hugging-doing Mitzvot.

 

Chapter 46 Part 3/4

This class is on the concept of Kdusha - holiness.
We learnt that Holiness expresses 2 points:
1. Holiness is Unity: Just like a person does Kiddushin under Chupa and unites with his spouse, so too, Hashem unites and is holy with us through Mitzvot
2. Holiness is Separation: The Mitzvot separate us from the world, make us holy and connect us with the light of Hashem which is separate from the world, in a way of "Encompassing all worlds"
We learned the meaning of the term Elokeinu (our G‑d), just like the expression The G‑d of Avraham, which expresses that Avraham was essentially united with Hashem, so too, when we do a Mitzvah, we are united with Hashem and he becomes Elokeinu, Our G‑d.

Chapter 46 Part 4/4

Asaf says in Tehillim “And I am foolish and know not; I was as a beast before You. [Yet] I am continually with You.". What does this mean?
"I was as a beast before You.": means that i don't sense the holiness of the Mitzvah. At the same time, it doesn't affect the essential connection with Hashem, and therefore "I am continually with You". The Holiness of the mitzvot lights up every Jew equally, even if you don't sense it. For example, the holiness of Shabbat lights up everyone equally, therefore the punishment for transgressing Shabbat is the same for everyone.
Then he explained that the expression Behemot (beasts) is in plural form, corresponding to 2 types of beasts - there's a lower animal, which doesn't seense G‑dliness, and there's the higher animal, the higher understanding, which is also an animal for Hashem.

Chapter 47

We learned that the Exodus from Egypt happens every day - this is when the G‑dly soul is released from the physical limitations of the body, and it connects to Hashem, through Torah and Mitzvot.
Avraham Avinu was able to unite with Hashem with his own power. For us, Hashem gave us the ability to connect to Him, through Torah; if we want, nothing can disturb us from connecting to Him.
This is th reason we mention the Exodus from Egypt in the Shema - because accepting the yolk of Hashem in the recital of the Shema, is a form of exodus of egypt for the soul.

Chapter 48 Part 1/3

We learned that Hashem is Ein Sof (has no end), His light also is no end, but this word has an end and measurement. Also the world to come has an end and is measurable, and the angles and souls get Hashem in a limited capacity.
Therefore, it can't be that the world was created directly from the Ein Sof, because then this world would also be Ein Sof. For the limited world to be created from No-End - there has to be a contraction and concealement, after which it lights up the world a lesser light. This light is not proportionate to the Ein-Sof, why?
The explanation is, that number 1 has a proportion to 1 million, because 1 is a percentage of 1 million. But 1 has no proportion to the Ein Sof, it's like zero. Therefore, the illumination after the contraction, has no value or porportion and is like zero in comparasion to the Ein sof before the contraction.

Chapter 48 Part 2/3

We learned about the "surrounding light":
The infinite light before the contraction stays Surrounding and Encompasssing the finite world, however it doesn't mean that it's outside of this world, but it's inside, and still called "surrounding". Why?
The internal light is a light that the receiver feels in a revealed way; Surrounding light is a light that penetrates into the recipient, but the latter doesn't feel it in a revealed way, or he'd be nullified. 
For example: The infinite light fills up the whole world but doesn't light it up in a revealed way. In a revealed way, only a contracted light lights up, like the inanimates and plants, in the worlds notions.

Chapter 48 Part 3/3

 

We learned about Hashem's knowledge is an expression to the principle that that the surrounding light is present inside the world. 
We understood that on one hand, hashem's knowledge makes the world exists and is inside of it.
And on the other hand, we can't grasp Hashem's knowledge, and that's why it's considered as surrounding us.

Chapter 49 Part 1/3


We learned in the previous chapter how Hashem's infinite light is too intense for the world to handle, and in order to create the world the light has to be contracted. Generally speaking, there are 3 primary contractions necessary to create the 3 worlds of Briah, Yetzirah and Asiyah.
The purpose of this contaction is that we should overcome our desires and transform the darkness into light.
When we contemplate how Hashem, out of His great love for us, contracts Himself into our lowly predicament to enable us to connect to Him, we are inspired to limit ourselves for Hashem's sake. We become willing to set everything aside in order to cleave to Hashem.

Chapter 49 Part 2/3

We can understant the connection between the blessings before Shema and Shema itself. 
The purpose of Shema is to love Hashem and give everything up for Him. 
The first blessing speaks of the angel's nullification to Hashem, and the second speaks of Hashem's exceptional love for us.
The way that a person prepares to give everything up for Hashem is by first contemplating how great Hashem is and then contemplating how Hashem in all of His greatness puts everything aside out of His love for us.

Chapter 49 Part 3/3

The meditations before Shema are meant to bring on love and willingness to cleave to Hashem
The expression of this love are in 2 ways, and they are in the Shema itself:
-"on your heart" Torah learning with our brain, that's like a kiss.
-"speak of them", say the Torah with your mouth, performance of mitzvot with our limbs, to santify the physical body. 
True closeness to hashem is achieved through performing the physical mitzvot.

Chapter 50

 

All the types of love we learned till here is like Water, like "silver", like the Kohen, like Chessed - their expression is in this physical world. 
There's another type of love, like Fire, it burns with a desire to escape and come closer to Hahsem. Like the Leviyim , gvura, their role was sigining, which has happiness and longing. 
Unlike "love like water", this love by itself will not motivate us to fulfill Mitzvot since, on the contrary, it inspires us to want to escape from this finite world. That is why this yearning, Ratzui, must be followed by a return, Shov, in which we force ourselves to carry out what Hashem wants us to accomplish in this world.