Chapter 50 Tanya In Simple English

Now all the previously mentioned love mechanisms to love God, all fall in the category of Chessed / Cohen, a love based love.

However there is another form of love which is much greater, it is like the greatness of gold in its superiority over silver.

This is a fiery love.

It comes from the Heavenly Gevurah / strength, from the Heavenly Binah.

This comes from contemplating how everything relative to God is as if it is nothing and non-existent.

This causes a desire to see the splendor of God’s greatness.

Like a flaming fire that leaps heavenward desirous of transcending its bond to the physical candle.

This comes from an increase in the fire of the Divine soul.

This then causes a parched thirst for God.

And then it causes a soul-longing, like a person who is love-sick and can’t fulfill their heart, unless the object of the love is realized.

This then causes “Clois-Hanefesh” where the soul is ready to leave the confines of the body, just to unite with God.

This is the source of the Leviem (Levites) below.

(In the future when the world elevates, they will be the Cohanim.)

Their task in the Beis Hamikdosh was to raise their voice with melodius song to God.

In the level of Ratzu / yearning, and Shuv / returning.

This is the level of this great love, like the flame the burst forth from the crucible (like a lighting flash.)

Now this contemplation is not something one can properly describe in writing, each individual based on their capacity of intelligence and contemplative ability will be able to find connection to this yearning.

(In fact different minds / souls / hearts feel inspired from varied inspiration.)

The only prerequisite to this great contemplation / yearning, is one must be free from sin, as sins separate the heart from God.

Now the mechanism of serving God which comes from this contemplation evolves purely into returning to one’s purpose of life.

As it states in Sefer Yetzirah, “If your heart runs to God, return to your life’s purpose.”

The meaning of this is, if you create such a powerful love for God that your soul desires to cleave to Him, then you should recall that the soul’s purpose is to give life to your body, to unify God down here below through the power of Torah.

That this Unity with God should be revealed as the Zohar writes, “To be one with the One” – in other words that the concealed Union should be revealed.

And this is what we say, “Come my bride,” in other words, we’re drawing Godliness into this world.

This is also the concept that our sages say, “It is not with your will (or against your will) that you are living” referring to the desire to leave this body, to unite with God. “And against your will do you die;” in other words, that although a person must go against their desire to cleave to God and do His will on Earth – nonetheless after they have made this choice, they should once again energize their soul through desiring to cleave to God – so sort of like a person who does God’s work, but yet still remains passionate about their Divine.


Chapter 49 Tanya In Simple English

Now although the diminutions of Divine energy / light are tens of thousands (of degrees)… millions.. in fact, infinite! until our world, which is finite is created – nevertheless, generally they are contained within three categories.

These are the universes of Beriah, Yetzirah, and Asiyah. In each Universe there are tens of thousands of different levels.

Now the world above them, the universe of Atzilus is Godliness.

Now in order to create the world of Beriah, where the Great Tzaddikim and the great angels have great comprehension of God, (and so, are not submerged within Him… because the fact that someone can comprehend… means that there is “another” comprehending) this necessitates an awesome Tzimtzum / the diminution of the Divine energy / light.

The same applies for the world of Yetzirah, as the light which is in the world of Beriah, relative to Yetzirah is infinite, and as such can only descend into Yetzirah  through a Tzimtzum / diminution.

The same holds true from Yetzirah to Asiya.

Now the end goal of all these incredible Tzimtzumim / diminutions was to create the human, and the benefit of the reducing of the Kelipah and Sitra Achara – and the increase of light that comes due (to the rebound) from Darkness.

This occurs when the person elevates himself and his body and his soul powers /ability to God, through using them for Torah and Mitzvos.

And this is the entire purpose of Creation and man.

Now we know that emotions reflect each other, like the face peering into water / mirror.

As such, just as God set aside His infinite life / life to create you / limited beings – how much infinitely more so should man set aside his personal desires, to deeply attach themselves to God – and not allow any hindrances, whether within or without, even one’s love for his wife and children, his body, his money.

We now understand why our sages  instituted two blessings prior to Shema etc. although as the Rashba says, they seem to have no connection to the Shemah – as such, why are they called the blessings of the Shema? and why do they preceed it?

The reason is because the main function of Shema is to arouse a love for your God, “with all your ‘hearts'” namely both your Yetzer Tov and the Yetzer Hara.

In other words, to overcome any challenge to serving God.

Now “your heart” refers to one’s wife and children, whom one’s heart is deeply attached to.

And your “soul” and your “might” of course refers to one’s body / health, and possessions.

To give up everything for the love of God.

Now how can a physical/corporeal human being, come to such an awesome selfless Love – it is for this reason that our sages instituted the recital of the praises of the Angels prior to Shema, for the angels are so great and yet God does not descend upon them – they say “Where is His glory?” On the nation of Israel!

And the lower Angels, the Oifanim and the Chayois Hakoidesh make a great noise, for they seek Godliness, but they cannot find its location.

The above is in regards to the first blessing of Shema and the Second Blessing emphasizes, that God abandons all of these great lofty angelic beings, and He is our personal God on Earth.

The reason He contracted, diminished Himself (His great infinite light so much) is because the nature of love is to make space for whom you love.

This is why it is called, “Love of the world” for He diminished Himself to such an extent, to create the world.

He did this all out of His great love for the Jewish people, in order to be able to draw them close, and that they should merge in His Infinity.

This is also the meaning that He chose us from all the nations, that even our physical body, which is similar to the bodies of all gentiles, have been chosen by God.

And He drew us close to unify in Him.

Now when somebody will think about these concepts, how God has condensed Himself due to His love for us, then reciprocally, face to face, the individual will feel such a strong love for God, that He is ready to abandon all his (perceived) limitations and cleave to God.

He will attach, “Spirit to Spirit,” which is the study of Torah.

And with “the mouth” he will say the words of Torah.

The reason it is important to say the words of Torah, and it is not enough just to comprehend them, is because the goal is to elevate the world, and when you use your body which was created through the nourishment from the mineral, plant and animal world, and you say the words of Torah, you then elevate the world to God.

This causes a manifestation of the Divine Light in the world, that His presence should shine within them.

This of-course is the entire purpose of the world, that the presence of God should shine within the physical, in the transformation of Darkness to light, and bitterness to sweetness.

This is the purpose of man’s existence, to bring the Divinity of God into the world.

However to accomplish this, a person has to First sacrifice themselves to God – have no other loves.


The 10 Most Earth Shattering ideas of the Lubavitcher Rebbe – the greatest mind and master

1 The ultimate intention of the Infinite Creator was to create independent beings, whom after seeking for truth – a portal to the infinite Revelation – the the ability of the infinite God who being unlimited has no limits to His ability, will continuously merge with them and cause that the inspirational messages should continuously transform and upgrade them and their world.

2 Even though it was not the Rebbe’s idea, but certainly He emphasized it, that we are about to enter into the Messianic Revelation and in fact, to some extent this era has been begun.

3. Everyone has a unique part which they… particularly if they are willing to share… are bestowing something special… that no one else can.

4. Though again this was not the Rebbe’s innovation, however He emphasized very much, the fundamental, monumental, and instrumental role that women have and it is important to note that the Rebbe did not see this as militant feminism in a negative light, but rather as a complementary…

5. The Rebbe believes that we must teach about the healthy respectful dignified and unifying love/sexuality, as Judaism and Jewish mysticism advocate – of-course within the context of marriage, and for more on this one can see my booklet Kabbalah On Marital Intimacy.

6. The Rebbe advocated, again not the first, but perhaps the strongest !! that Jews should be teaching Gentiles the seven noahide laws, as well as Jewish mysticism – because that is part of their mission in life, and knowledge of the Creator which they need as well.

7. Perhaps no idea can more sum up the Rebbe, than the idea that we are Infinite – there is no limit to the amount of Divine inspiration and wisdom that you can learn – there is no limit to how much charity you can give – to how kind you can be – in fact even to how much you can study… for even if qualitatively you may have some limitations in time, qualitatively there are zero limitations – for the nature of an infinite God, who connects to, even though a finite time-bound person, is that every moment in time, can cause an infinite progression.

8. Of course it goes without saying that the Rebbe embraced the totality of Judaism and perhaps precisely because of His awareness of the Infinity of God, therefore we understand how little we understand of God, which makes everything that He has instructed us to do, both infinitely relevant… and when you think about the meaning… certainly inspirational as well.

Last but not least, it speaks about, or at least based on one interpretation – the quality of Moshiach, that He can invoke the meaning and the purpose behind everyone and everything, for Redemption is not a different world, rather it is the same world in which the meaning and purpose of everyone and everything is REVEALED – and in a certain sense the Rebbe though again he was not the first to say it, but clearly was very into it the idea, That Each One Of Us, Our Task In Life Is Both To Hasten The Coming Of The Messiah Through Adding Extra Goodness And Kindness Torah And Mitzvos!


Many people wonder how can there be free choice and Divine Destiny – but the answer is really simple,, there can be both at the same time – it’s like a child, that doesn’t understand when the parent says, “would you like a cupcake 🧁 or a strawberry 🍓?” and the parent already knows the choice – but even deeper… the choices have been designed in such a way, that the child will realize eventually, that it’s better to eat healthy