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Watch our past classes:

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

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:

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

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

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

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

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

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.
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

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

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

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

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

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

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

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

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 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".