Tanya
Shaar Hayichud Vehaemunah
Chapter 1
"With Ten Utterances the world was created"
The world was said into existence. G-D said this world into creation with every detail and nuance. As in a masterpiece painting, even the blade of grass was drawn with exact detail and intent. But unlike the painter who after finishing the painting can walk away and leave his masterpiece behind it doesn't need him anymore, G-D is always saying his masterpiece into creation. This masterpiece is not lifeless art, it's a living masterpiece always changing by its creator's choice of words and tone. Without the creator's choice words, there would be no masterpiece at all.
This is the most important realization that one needs to know, that everything in creation is being created right now by G-D, as if it never was before. The memory of seeing it there yesterday and the day before is also part of its creation.
Reality is what G-D makes right now.
It's for this reason that the Baal Shem Tov put so much importance on Hashgacha Pratis, divine providence since every detail is just now being said by G-D and G-D didn't just say it for no reason.
When one sees something as an accident or as meaningless, they are wrong, it is a message from G-D. It is our job to "read" the message correctly.
CHAPTER 2
Belief is a very powerful tool, it gives us the ability to function in realities that we completely don't understand and still receive it's benefits. For example, to take a flight with a plane practically every passenger has absolutely no idea how a plane functions and how hundreds of passengers can actually fly!! Yet we trust that the pilot knows exactly what to do, where to go and how to land. The same thing happens with a doctor or a surgeon, we don't have any understanding about what they are doing, or the treatments they give us, but we trust that they have great knowledge, and will do us well.
To only do and act on things we understand will not only cause one to lose out in life but will hurt and shorten one's life.
Trust / belief is vital for living a healthy and productive life.
So to in regard to religion, belief is vitally important to function and we do what needs to be done despite not being able to understand it.
But the Torah doesn't want us to act ONLY on belief, it wants us to understand also.
Veydatah hayom ... the command is that we understand. That we find a way that we can understand today that yesterday was a belief.
The reason this is important is that belief takes us to a different reality. As great as that is, G-D also wants our reality. When we start understanding, it starts to become our reality.
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There is a deep meaning to the method G-D chose in constantly creating the world. By choosing speech as in the "ten utterances of creation" it is telling us that the world G-D created has a message (as in speech) in everything and in every detail.
Based on the Baal Shem Tov's explanation that G-D is constantly recreating the world with speech and that he didn't just create it yesterday but he recreated it today anew, and will do so again tomorrow and so on, is telling us that there is now a new message that is not like yesterday's message.
To speak is to reveal the thoughts of the speaker, but the listener needs to pay attention and only then will they get the message.
The Prophets were unique in that they "saw" the message (G-D) in creation.
That ability, or a form of it is available to anyone that tries to "listen".
CHAPTER 3
In this chapter there are very deep insights about the relationship of G-D and the world. The gist of this insight is that since G-D is actively creating every nuance in our reality, it therefore stands to reason that whatever we perceive, is G-D.... the sky, the earth, the people, the cars, the buildings, the good, the bad ... everything.
As we we say in Shema, ה׳ אחד. Echad is
א - ח - ד the numerical value of ches is 8, representing 7 heavens (general term for everything above) plus 1 earth, in other words anything up or down. The numerical value of daled is 4, which represents north, south, east and west, in other words anything around us. Anywhere you look you will only find אחד - one, G-D.
That is the entire point of Shema, to realize that everything is G-D.
At the end of the chapter the Tanya asks ...if this is the case, why don't we see or feel G-D's presence openly?
The chapter closes with this question (and is answered in the following chapters).
Why end with a unanswered question?
Certain questions should always be asked no matter how well someone answers the question, the question should remain. In other words in certain situations it's healthier to have the question than to have the answer.
It is vitally important for a Jew to search and see the good (G-D) in everything. If for whatever reason one "can't " see the good in a situation.... no exucuses for this exception should be acceptable.... one should still be demanding "WHERE IS G-D", "WHERE IS THE GOOD"?
CHAPTER 4
In this chapter it reveals that G-D has two modes of connecting. One is through Chessed, kindness and giving, the other through Gevurah / restraint.
This is represented in the two names of Hashem one being י- ה-ו-ה the other אלוקים. The first name is used when G-D shows himself in a revealed way, the other is the natural order (אלוק[ה]ים gematria is Nature). Chessed is י-ה-ו-ה and Gevurah is אלוקים.
When Chessed is the dominant force, G-D is giving unconditionally. It's the place of miracles and abundance. It is the place where we see that everything is from Hashem.
When Gevurah is dominant, we don't see G-D in an apparent way, on the contrary, when you look at the world it doesn't seem to be connected to G-D it just seems natural. It is only when we mentally investigate, do we conclude that there must be a G-D in all of this.
This is why when it speaks of creation, it uses the name אלוקים as in בראשית ברא אלוקים, the restraint of Gevurah, the blockage of us being able to see G-dliness in an apparent way. The world / nature is
G-D but in a concealed way.
It's amazing that this so called godless world is actually אלוקים / G-D but in different garb. It's G-D dressed in nature.
By means of example, when you are with someone you have a very deep connection with, it's beautiful. That is Chessed, a positive connection.
Then there are times that two people that share a very deep connection depart from one from another. One would imagine, "out of sight, out of mind" that after an extensive break, each would move on. But what we see between two entities that share a tremendous bond, "Absence makes the heart grow fonder". It is in the absence of seeing one another that each one realizes that they must have each other. This is אלוקים / Gevurah.
This is the reason G-D created the world with אלוקים / Gevurah / concealment in order for us to search for him, to realize that a world without G-D is just empty and meaningless. It's in the temporary disconnect that we START to realize just how precious our relationship with G-D really is.
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By means of a lesson in our daily conduct.
Gevurah is the source of judgment and punishment. We see from above that the reason G-D has this attribute is in order to connect in a MORE meaningful way.
We should take this as an example for ourselves, that whenever Gevurah -
judgment / punishment or the like is warranted in our relationship with another, we should remember that the ultimate goal of this trait is to reconnect in a MORE meaningful way (not the opposite G-D forbid).
CHAPTER 5
בתחלה עלה במחשבה לברוא את העולם במדת הדין
Originally it arose in [G‑d’s] thought to create the world through the attribute of Gevurah (judgment)
ראה שאין העולם מתקיים
He saw however, that in this manner the world could not endure,
שתף בו מדת רחמים
so He associated the attribute of mercy in it[s creation].“
דהיינו: התגלות אלקות על ידי צדיקים, ואותות ומופתים שבתורה
That is, i.e., “He combined with it the attribute of mercy” by means: the revelation of G‑dliness through the tzaddikim and miracles...
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The world was created with the restraint of Gevurah בראשית ברא אלוקים but then Hashem decided to add Rachamim / mercy into creation as well.
If the world had only the rigidness and Judgmental rules of Gevurah, no life would be able to see it's true potential, so G-D also put Mercy into the fabric of creation.
Gevurah, in its essence is rules and limitations, its number one rule is "you get what you deserve", if one makes a mistake you must pay the price.
Rachamim / Mercy is rachmones, pity, regardless of the fact that the needy person is responsible for his predicament.
The ability to have rachmones is the ability to STILL see potential in that person regardless of all the choices that person made and you want to do whatever you can to help them.
Life without mercy is unimaginable.
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The Tzaddikim and Miracles ARE G-D's mercy in the world.
A miracle is a completely transforming moment. It is a clear vision in the realization that nature is not the only reality, even though a situation seemed like there was absolutely no chance of success, a miracle happened. G-D showed us that he's here, he had rachmones on us.
This is so with true Tzaddikim. G-D put them in the world to help us, to guide us. When one finds themselves lost and can't find a way out, connecting to a Tzaddik - one that the Torah life is his reality - will give the lost person the insight and ability to overcome any challenges.
Connecting to the Tzaddik is receiving G-D's mercy.
Being around the Rebbe for many years, I saw this and lived it.
The Rebbe was once asked how does one connect to a Tzaddik? He answered that by learning his Torah and doing his directives you become one with the Tzaddik.
Learning and acting on the directives of a Tzaddik is all the mercy/benevolence one needs to overcome any Gevurah/judgment in their lives.
CHAPTER 6
" שבשמים ממעל ועל הארץ מתחת אין עוד
“in the heavens above and on the earth below, ein od” — there exists nothing else besides G‑d....
...ואינן נקראות בשם כלל, אפילו בשם עוד, שהוא לשון טפל
and are not called by any name at all, not even by the name od (“else”), which would indicate a subordinate status, "
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What many have found fascinating about Sherlock Holmes is his ability to see every detail as an important piece in the puzzle. The more he uncovered the facts, information and opinions, the clearer he saw the real picture. It didn't make a difference where the information came from... the truth will always unfold when all the details are laid out, most importantly there is no such thing as a "meaningless" detail.
This Posok is here to emphasize the importance in seeing G-D in everything, even in things and events that seem as they are SOMETHING "ELSE".
Knowing that G-D exists up in heaven, is definitely not an issue to most people. Knowing that G-D is the creator of the physical world is also not a problem for most to realize. Realizing that there is G-D even in what may seem like meaningless details, is our true task.
Often we feel like there are "real" issues, big issues, like what matters to Heaven and Earth and then there are those distracting and meaningless issues that seem like a waste of time and energy"... if only I could just focus on what's important". The Torah comes and tells us that the same G-D you will find in great issues as Heaven and Earth, you will and should find in everything "else" in your life.
It's actually in all the "else" details that Sherlock Holmes found the real truth. Our ability to see G-D in the small things, will give us the real vision of the bigger picture.
CHAPTER 7
PART 1
It's been told that when the Czar in Russia was overthrown, there was a Chossid that cried. He didn't cry because he felt bad about the Czar, the Czar was a vicious Anti Semite, he cried because he felt terrible that with the fall of the Czar and the rise of the people, he will not have an example, a point of reference to seeing G-D as the TRUE king.
When we start Shemonah Esrei, we are to see ourselves as standing in front of a king and making life requests. It is within his power to completely change life with one swift move. While standing and saying Shemonah Esrei, we are to feel as we are standing in front of our king who can grant anything in both our physical or spiritual needs, who can grant us unimaginable good, instantly and that realization is a truly awe inspiring moment. In a democracy, we can't fathom something having such overwhelming control over our life. When one lived under a Monarch or a Czar, there was a point of reference to that type of power, so the Chossid was able to channel it and use it to daaven better. By losing the Czar, he lost the way a Jew is supposed to "stand" by Shemonah Esrei and that is a loss that is worth weeping for.
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As it states in Tanya, in order for us to understand the world in a way that we still have a sense of independence and identity, Hashem needs to conceal himself. If Hashem's presence was apparent to us, we would be completely overwhelmed and instantly realize the truth, that we are NOTHING but G-D and that realization would wipe out any sense of SELF identity and independence.
G-D actually WANTS us to feel a sense of self, to have an identity, but not to self "inflate", only to use our independence to connect to G-D in a much deeper way and that the uniqueness of G-D is so amazing that even with our sense of self and our identity we come to realize that there REALLY is ONLY Hashem. That makes our connection with Hashem far greater and deeper.
The major distinction between a physical king and Hashem's Kingdom is that in a monarchy, it's about making the king great but in Hashem's Kingdom, he hid/concealed himself, he made himself "smaller" in order to give us a sense of self and an identity in order to makes US GREAT.
I have a friend named Motty, I find that when I want to communicate with him in a more serious mindset I'll call him Moteh. There was a person that Motty knew that he greatly respected that called him Moteh, so when he gets called by this name, it puts him in a more respectful mindset.
G-D goes by various names, the reason for this is to reveal specific traits that Hashem possesses and to put us in that mindset. Like the name א-ל is used to reveal chessed.
Then there is an even more profound concept. לא כשאני נכתב אני נקרא Hashem's name is written י-ה-ו-ה and we are not allowed to read it properly, we read it א-ד-נ-י, a completely different sounding name. The name written represents the reality that there exists NOTHING but Hashem.
It is for this reason that the only time it was read properly was by the Kohen Gadol on Yom Kippur in the Kodesh Hakedashim- a place where the realities of this world didn't exist and G-Dliness was apparent.
Only a completely Holy Jew, on a completely holy day, in a completely holy environment can come to a realization that there is NOTHING but Hashem, therefore the true pronunciation of Hashem's name was only allowed to be pronounced aloud then.
The pronunciation of א-ד-נ-י is a term that represents sovereignty - a king. A king has subjects, you can't have a king without subjects. By calling G-D by that name we are saying that we want to be your subjects. It is a name used in a reality more aligned with realizations that there are other entities not just Hashem but that these entities need and want to connect to Hashem.
When we look at the Siddur we see י-ה-ו-ה but we read it א-ד-נ-י, why not just write it and read it the same way? It is to engrave into us that there are more realities than meet the eye - it might "look" like one thing but it's really something else, sometimes so dissimilar that they are completely different sounding and looking, but we need to know and realize that all these realities and perceptions are NAMES OF HASHEM. There is a lot out there but in reality there is only one - Hashem
This is the Mitzvah of knowing the unity of
G-D.
PART 2
I have a friend named Motty, I find that when I want to communicate with him in a more serious mindset I'll call him Moteh. There was a person that Motty knew that he greatly respected that called him Moteh, so when he gets called by this name, it puts him in a more respectful mindset.
G-D goes by various names, the reason for this is to reveal specific traits that Hashem possesses and to put us in that mindset. Like the name א-ל is used to reveal chessed.
Then there is an even more profound concept. לא כשאני נכתב אני נקרא Hashem's name is written י-ה-ו-ה and we are not allowed to read it properly, we read it א-ד-נ-י, a completely different sounding name. The name written represents the reality that there exists NOTHING but Hashem.
It is for this reason that the only time it was read properly was by the Kohen Gadol on Yom Kippur in the Kodesh Hakedashim- a place where the realities of this world didn't exist and G-Dliness was apparent.
Only a completely Holy Jew, on a completely holy day, in a completely holy environment can come to a realization that there is NOTHING but Hashem, therefore the true pronunciation of Hashem's name was only allowed to be pronounced aloud then.
The pronunciation of א-ד-נ-י is a term that represents sovereignty - a king. A king has subjects, you can't have a king without subjects. By calling G-D by that name we are saying that we want to be your subjects. It is a name used in a reality more aligned with realizations that there are other entities not just Hashem but that these entities need and want to connect to Hashem.
When we look at the Siddur we see י-ה-ו-ה but we read it א-ד-נ-י, why not just write it and read it the same way? It is to engrave into us that there are more realities than meet the eye - it might "look" like one thing but it's really something else, sometimes so dissimilar that they are completely different sounding and looking, but we need to know and realize that all these realities and perceptions are NAMES OF HASHEM. There is a lot out there but in reality there is only one - Hashem
This is the Mitzvah of knowing the unity of
G-D.
PART 3
There is a great discussion in the Kabbalistic world on a section of the teachings of the Arizal pertaining to the beginning of creation. He says that at first there was only G-D and then he "cleared" out an empty place (by empty we mean no sign of G-D) and into this empty place Hashem revealed only a very limited spiritual light. That limited spiritual light devolved from level to level until it descended into the energy of this world where chaos and negativity have a stronger presence than good and righteous.
The discussion is about the meaning of the that "empty" and "removed" place that the Arizal is talking about, did G-D ACTUALLY remove himself from his place in the world? Or is the term empty/removed only metaphorical? (meaning he hid the ability from the world to perceive G-D in a open and revealed way). Is leaving an "empty" place a perception and not a reality?
Here, Tanya emphatically states that thinking that there is any place that is void of G-D's actual presence is incomprehensible, giving proof from both a logical point of view and from clear scriptural sources.
The clear take-a-way from the above is Tanya's continuous drive to ingrain in us that ANYTHING we ever encounter, even in the lowest, darkest places, can never be consider G-Dless - it's just that G-D, in that state of corruption and darkness can't be perceived, but he is present, actually JUST AS present as he is in the HOLIEST of places.
It's only through breaking the bad and doing good that we'll be ABLE to SEE the truth - that G-D was always there, all the time just waiting for us to open our eyes.
CHAPTER 8
Aristotle was arguably one of the greatest minds. He was once seen engaging in a senseless act, when he was asked as to how it is possible for the great Aristotle to act like this, he answered "NOW I'm not Aristotle".
As Jews we believe:
כְּשֵׁם שֶׁהֶחָכָם נִכָּר בְּחָכְמָתוֹ וּבְדֵעוֹתָיו...כָּךְ צָרִיךְ שֶׁיִּהְיֶה נִכָּר בְּמַעֲשָׂיו
"Just as a man is recognized through his wisdom... he should be recognized through his actions "
An attribute we accredit to someone doesn't just match one part of their life, it defines them.
As we see with Avraham Avinu, he was an
איש חסד, a person filled with kindness and caring, you could see it in every aspect of his life. Even if there was no one around with whom to share kindness, he would wait for possible opportunities to be gracious.
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Even with great examples of such incredible characters like Avraham Avinu, people that are completely one with the traits that we attribute to them, when it comes to attributing character traits like "Chessed", "benevolence" and such, regarding G-D (as we recite in Tefilah) it's extremely important from a faith point of view that these attributes COMPLETELY differ when they are said about G-D than when they are said about man.
With man, first there is the concept of kindness, only after one starts acting in a kind manner regularly can he ATTAIN the attribute of kindness, as in "he is a kind man"
The attribute MAKES the man.
This is not so when we say kindness about
G-D. Referring to G-D, this cannot be said. He is the one that created everything, even the concept and attribute of kindness.
What an attribute means as it pertains to G-D will be discussed in further chapters. But what we do need to understand is the ruling of the Rambam regarding this matter that as created beings, we can NEVER truly understand G-D nor can we understand G-D's relationship with the traits and attributes that are attributed to him, for we are inherently limited. The reason the Rambam needs to mention our inherent limitations is to tell us to keep on trying to understand until you reach your limit.
Trying until we meet our limits is the surest way to become more like Avraham than like Aristotle.
CHAPTER 9
A good parent is not understanding, giving or strict... or any other type of character trait, good parenting is the unconditional commitment and bond to their child. If the child's needs demand understanding then the parent should become understanding, if what the child needs is discipline then the parent should be ready to mete out the appropriate punishment. A good parent just cares about what's best for their child.
I once saw this incredible kind and caring parent "force" their infant to take medicine. To anyone watching, it almost looked cruel, when the parent was asked "how can you do this"? They simply answered "it's what my baby needs".
A good parent BECOMES the trait that is needed.
That is how we are to understand attributes and character traits that are attributed to G-D. Those traits don't define G-D they are just tools that he created that are for OUR best needs.
A good parent doesn't want to be defined as a "disciplinarian" because of a punishment they just gave their child, nor as "benevolent" because of the present they gave their child. A good parent just wants to be defined as the parent that will do or give their child whatever is needed to help them grow into a good and healthy person. Yet they do want their child to thank them when they give a present and to be disappointed when punished, why? Because this too is for their own good.
The same and infinitely more when speaking about the ultimate parent - G-D.
CHAPTER 11
My thoughts and emotions are realities that only exist in my world. When I speak to another person I am then able to leave my world, my reality and connect to that person. If that person gets what I'm trying to articulate, we then have a shared reality.
Picking the right words is vital for effective communication. Words are an amazing tool to bring another person with a different reality into your unique world, a form in which two separate entities can come together.
Thoughts and emotions alone are not enough to bring two people together, they must have the right words to clearly express them.
Now imagine someone who has communicated effectively with just the right words but the other person wasn't paying full attention and was only listening sporadically. Obviously a great misunderstanding can occur. The misunderstanding is not a byproduct of the speaker, but it is due to the inattentive listener.
In this chapter it's explained that the world was created with "ten utterances" through the power of speech and that these words that G-D chose to create this world are perfectly chosen to create a world that on one side has a sense of identity yet when looked at more intently one will see that in every iota of creation G-D is saying it into existence.
If one nods off during G-D's speech and doesn't pay attention they will misread this world and get confused by the realities around them. If however we do pay attention to the "speech" and realize that's it's G-D who is speaking, then we will start to look at existences and happenings as messages from G-D (he is talking to us) and as we start seeing the message we will have fulfilled the intent of the speaker - to bond and share one reality.