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Daily Tanya

by Mrs. Tsyrl Turen

Self-Improvement Judaism Spirituality

Season 1112

Tanya for the 29th of Elul, 1st and 2nd of Tishrei, כ''ט אלול, א-ב תשרי

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.53 This 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.

Season 1110

Tanya for the 30th of Menachem Av, and 1st of Elul ל' מנחם אב- א' אלול

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.

Season 1056

Tanya for the 29th of Adar II, כ''ט אדר ב - the 1st of Nissan א' ניסן

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.

Season 113

Tanya for the 29th-30th of Cheshvan כ''ט-ל' מר חשון

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.

Tanya for the 25th-26th of Cheshvan כ''ה-כ''ו מר חשון

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.

Tanya for the 18th-19th of Cheshvan י''ח-י''ט מר חשון

The Alter Rebbe explains, the supernal will as expressed in the mitzvot derives from an even higher level of Divinity than does the chochmah (“wisdom”) of the Torah. Indeed, it is this Divine Will that furnishes the “garments” which enable the soul to absorb the Divine radiance that is manifest in the Garden of Eden.

Tanya for the 11th and 12th of Cheshvan י''א-י''ב מר חשון

The Alter Rebbe wrote this letter of condolence to his Chasidim in 1788 after the passing of his colleague and mentor, the saintly R. Mendele of Vitebsk (or Horodok), who had settled in the Holy Land in 1777. It concludes by rousing them to the mitzvah of tzedakah in general and particularly of maintaining the family of R. Mendel.

Tanya for the 4th and 5th of Cheshvan, ד'-ה' מר חשון

After the previous letter discussed how the Shechinah can sometimes be vested in exile, the present letter explains that this state of exile brings the Torah, too, to a state of concealment, as kelipot obscure its radiance. It is the task of the Jew to remove this concealment by toiling in the study of the Torah.

Tanya for the 30th of Cheshvan ל' חשון

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.

Tanya for the 29th of Cheshvan כ''ט חשון

Where do prayers go, if they have no intent?

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