Daily "Chitas" Tanya

Questions for today:

My thoughts are inside of me, but they are not ‘me’. Is there a more internal example of something truly part of me?

Today, we are expanding on the idea that the Creator is a completely singular, unblended entity. We learned that the Creator is one with His knowledge. Let's think about that.

If I think that two plus two equals four, it feels like the thought is part of me. But if you think that two plus two equals four, we're thinking the same thing. So, the thought isn’t me, it's something that I'm thinking.

Desire doesn't work that way. My desire is me being pulled in a direction. Therefore, if I want a piece of cake, and you want that same piece of cake, we are dealing with two different, distinct desires.

Nevertheless, desires are not intrinsically part of a person, they are separate and distinct from them. In other words, desires are almost like an added branch to a person. The Creator doesn't have any such additions; the Creator is a completely singular entity.

This concept of unity extends to the Creator’s wisdom, generosity, and everything that we know about Him. That being said, we need to remember as Maimonides explained, that the human mind can’t grasp such lofty, esoteric concepts.

Our inability to fundamentally understand this doesn't mean that we have to rely on pure faith. We can use our intellect to grasp the simple realization that we are very different from the Creator.

185 23 Tanya Sivan 26 ~ m213 m23 Sivan 30

Tanya book 2, Ch 8, Pt 1

Today we expand the concept of the Creator being a single, unblended  entity, to include everything we know about the Creator.

This includes everything from as high as the Creator's desire, to the Creator's intelligence, generosity, etc, etc.

Study today’s Tanya in full:

https://www.chabadmed.com/dailystudy/tanya.asp?tdate=6/29/2022

See today’s video:

https://www.youtube.com/watch?v=jr8hl3UGr-k&list=PLFZQPK6u-zSC7FvXJfcTF6vOdJEAABrJ&index=23

Questions for today:

How do we maintain a connection to a singular Creator, even as our existence reflects the Creator as “dressed up” in us?

Yesterday, we mentioned that because the Creator creates every detail and property of every physical thing, all of creation is personally humbled and one with the Creator.

Today, we go into some of the details of how from the ten utterances, myriads of specific physical creations came into being.

We discuss how some of the letters can change around and how some of the letters can switch for other letters. In addition, sometimes just the numerical value is the same, which is another level of G-dliness contracting from the ten utterances to fulfill some specific physical need.

We are reminded that no matter how much clothing the Creator dons to conceal His G-dliness, a physical, limited world couldn't exist without a divine energy with that ability to limit. Like a turtle, the Creator and the creative clothing are one and the same.

184 22 Tanya Sivan 25~ m211 m24 Sivan 28

Tanya book 2, Ch 7, Pt 7

Study today’s Tanya in full:

https://www.chabadmed.com/dailystudy/tanya.asp?tdate=6/28/2022

See today’s video:

https://www.youtube.com/watch?v=tWxmqxqYF00&list=PLFZQPK6u-zSC7FvXJfcTF6vOd_JEAABrJ&index=22

Questions for today:

How can we be sure that the infinite Creator is ever present, even while allowing for a limited world to exist?

We're learning how, even though the Kisvei Arizel says that to create a limited world, the Creator did what's called 'Tzimtzum', a contraction, but that doesn't G-d forbid mean that there's any place that's absent of the creator.

In fact the Zohar itself says ’les asar panui minei’, there is no place empty of the Creator.

Now, the Zohar does say that ‘les man detofes bei’, nobody could grasp the Creator. When I can't grasp something, that thing is equally incompatible with me as well.

However, that doesn't mean that the Creator has that same mutual incompatibility.

True, the Creator might be 'stimu dechol stimin', the most secretive - but not because the Creator is not with me. In fact, that same part of the Zohar says that the divine presence is always visible.

We can see it through the fact that opposites in the world could come together productively. This is a standing testimony of the fact that the divine presence is there, uniting them.

183 21 Tanya Sivan 24 ~ m208 m21 Sivan 25

Tanya book 2, Ch 7, Pt 5

Study today’s Tanya in full:

https://www.chabadmed.com/dailystudy/tanya.asp?tdate=6/24/2022

See today’s video:

https://youtu.be/KH91PY8_G_0

Questions for today:

One expression of ‘holiness’ and respect is exclusion. We express the holiness of eg. a Torah scroll by not ever bringing it into a place of impurity. This premise has led to centuries of debate. Does this principal also apply to the Creator? Is the Creator found in a place of idol worship, or in a restroom?

We learned that the creator is a completely single entity without any division whatsoever, even the Creator's own knowledge is one with the Creator.

With this in mind, we can close a debate that's been going on for centuries. When the holy Arizal explained how a finite world can be created, he used the term ’tzimtzum’, which means ‘contraction’.

There are those that translate this literally, that there are places in the world where the Creator is absent, and He is just looking at those locations from far.

However, this explanation is impossible because the Creator is one with the Creator’s knowledge. It is impossible for there to be something that the Creator ‘knows’, but is absent from. Therefore, the concept must be explained only metaphorically.

In fact, the Zohar says that the Creator fills the entire world in a similar way to how the soul fills the body.

The difference is that when the soul fills the body, it becomes assimilated in a contracted way, so that if the body is in pain, the soul suffers. The Creator fills the entire world and assimilates with every part, but without being affected or changed.

182 20 Tanya Sivan 23 ~ m207 m20 Sivan 24

Tanya book 2, Ch 7, Pt 5

...and since the Creator, and the Creator's knowledge, are one, it would be impossible to speak of any place "empty" of the Creator, which the Creator is only "aware" of.

And that is aside from the fact that such a description of something with a void would only fit a physical entity.

Like the soul to the body, the Creator fills the entire world. But unlike with the soul, the Creator is not affected [changed by] the world at all.

Study today’s Tanya in full:

https://www.chabadmed.com/dailystudy/tanya.asp?tdate=6/23/2022

See today’s video:

https://www.youtube.com/watch?v=kSgI4IX2FSs&list=PLFZQPK6u-zSC7FvXJfcTF6vOd_JEAABrJ&index=20

Additional thoughts

The debate regarding whether the Creator ‘contracts’ literally or metaphorically is a long standing one. This concept is foundational and leads to many fundamental perspective variances in Jewish thought found across many schools of thought.

Today’s lesson is one of many that clarify with certainty that the only understanding that stands consistently with all Jewish principals is that the Creator is not actually ‘contracted’.

That being said, there are many righteous, learned, scholars who understood differently.

The Lubavitcher Rebbe -while strongly teaching the lesson taught here- defended their perspective. The Rebbe explained that although this and the many other lessons are intuitive, they maintained their perspective.

This was an act of intellectual self-sacrifice per say.

They understood that it was inappropriate to attribute the Creator’s presence into eg. the restroom. Therefore, they maintained this approach even against volumes of teaching and intuitive logic all pointing in the opposite direction.

Questions for today:

We explained how a world can be existent and finite, while at the same very time, From the Creator’s perspective the division bringing about reality are immaterial. Now we can answer a fundamental, yet challenging verse. How can G-d say, “Ani HaShsem Lo Shanisi”, “I am G-d I have not changed”? Even if G-d is just watching what we do, wouldn’t that experience constitute a ‘change’?

We used the example of litigants and a judge to show that from one perspective, details could be relevant and very important, while to the other perspective, only the inherent law matters.

Let's think about that theologically. Maimonides says that the Creator and the Creator’s knowledge are one.

Human intellect can't grasp that. We are a conglomerate; information we get is added to us. We view past, present and future as very different from each other.

In contrast, the Creator is a completely single entity, so none of those details change anything for Him. The Creator’s knowledge doesn't change from a future prophecy, to the present awareness, or to a past memory.

This is what the Torah means when it says, “Ani Hashem, Lo Shanisi,” that G-d doesn't change. Even though the human mind can’t understand this, we can still know it to be real.

We can liken this knowledge to that of a flying airplane. Even if I don't understand the details of aerodynamics to answer the hows and whys, I could still see clearly that the flying airplane is the reality.

181 19 Tanya Sivan 22 ~ m206 m19 Sivan 21

Tanya book 2, Ch 7, Pt 4

After explaining how from one perspective details could be very real, yet from another, non existent, we explain a foundation of Jewish Theology:

The Creator, and the Creator's knowledge, are one.

Since the Creator "sees" everything with a "self awareness", the creator doesn't change - even changing tense, from future to past awareness.

Study today’s Tanya in full:

https://www.chabadmed.com/dailystudy/tanya.asp?tdate=6/22/2022

See today’s video:

https://youtu.be/WiC7rS-_nTo

Questions for today:

Perhaps understanding the supernal unity, where everything is one, is easier. How do we understand a oneness within a physical, divided, world?

We're learning about how G-d is one with the world on the supernal level, and on a lower level.

Yesterday, we used the analogy of people litigating in front of a rabbi. To the litigators, who wins and by how much, is very important. In contrast, the rabbi is looking at every intricate detail to ensure that G-d's will be done, but he doesn’t care which side wins.

This is analogous to the divine source. To G-d, past and present, up and down are irrelevant, and therefore they're all the same. This is the supernal level of unity.

For the lower level of unity, there is a created world, with a past and present, and an up and down which are important. The world exists, but there's still a unity, because they're created by, and humble to, a single Creator.

180 18 Tanya Sivan 21 ~ m206 m19 Sivan 21

Tanya book 2, Ch 7, Pt 3

Today we learn about the "lower unity".

In the lower level of unity, the variables of the world are important, and real.

However, they are all united in the sense that they are created by, and humbled to, One Creator.

Study today’s Tanya in full:

https://www.chabadmed.com/dailystudy/tanya.asp?tdate=6/21/2022

See today’s video:

https://youtu.be/Ghr6KCLU6JU

Questions for today:

How can a world be both singular and divided at the same time?

Imagine two people litigating a chicken to the rabbi.

To the litigators, the chicken is very important. One of them will walk out with a chicken, and the other one will walk out with egg on his face.

To the rabbi, it doesn't matter if it's a chicken or a cow, and frankly, he doesn't care who wins. He is focused that G-d's will be done, whichever way it works out.

Connect this scenario of two perspectives of the same situation, with what we said yesterday: For a king to be king, he needs to have subjects, separate from him, otherwise he's not King.

Now, regarding the divine attribute of kingship, in order for it to be revealed, right and left have to be distinct from each other. In addition, past, present and future have to be distinct. Without these distinctions, His kingship is not revealed.

Because it's important for his kingship to be revealed, our world, as described by Einstein, is divided by time and space.

However, at the same time, within the divine source, right, left, up and down, are irrelevant, and therefore they all co-exist.

179 17 Tanya Sivan 20 ~ m206 m19 Sivan 21

Tanya book 2, Ch 7, Pt 2

 Based on what we said yesterday, how a king "needs" subjects in order to be king, we understand how the divisions of time and place can be manifest.

For the Creator's kingship to be revealed, these are important, and therefore their differences can be discerned.

However to the higher levels of Gdliness, these distinctions are irrelevant. Therefore on those levels all is truly one

Study today’s Tanya in full:

https://www.chabadmed.com/dailystudy/tanya.asp?tdate=6/20/2022

See today’s video:

https://youtu.be/Ko00NqR_MlM

Questions for today:

We’ve learned of how all of existence is brought into being by, and therefore one with, the Infinite Creator. Now we will explore, what is the relationship of the Creator with the Created world?

An important goal in the second book of Tanya is to explain that the prayer “Shema Yisrael,” that declares that G-d is one, implies a supernal level of the Creator's unity, and that the subsequent verse “Baruch shem” also implies a unity of the Creator, but on a lower level.

Through this we will understand the humility of the world, and its relationship to the Infinite Creator, even as it exists.

To explain this, we have to understand why G-d created a divided world in the first place.

It’s impossible for a human-being to be called a king if he does not have a nation, an “am”. Having 1000 children or a whole bunch of ministers will not make a person a king. To be king, a person needs an autonomous nation that will choose to accept his rulership upon themselves.

Certainly, the Creator doesn’t have such rules that would limit His ability to be king. We say in the prayers, “Adon olam asher malach biterem kul yitzir nivrah,” G-d was king before the world was even created. G-d doesn’t need a nation in order to be the King.

However, in order for this attribute to be revealed, there has to be a physical world, separate and independent of the Creator.

The creation of this divided, physical, world was to reveal G-d’s attribute of ‘Kingship’.

178 16 Tanya Sivan 19 ~ m205 m18 Sivan 20

Tanya book 2, Ch 7, Pt 1

Before we explain the Creator's unity, we need to understand why a divided world was created?

By humans, you can be kind, or any attribute, without anyone receiving anything from you. However it is impossible to be "king" without subjects, who are specifically separate from you.

Obviously the Creator who is all-possible, can be, and is, king without a world created. But to have this attribute revealed, needs a separate world.

Study today’s Tanya in full:

https://www.chabadmed.com/dailystudy/tanya.asp?tdate=6/19/2022

See today’s video:

https://youtu.be/OmofIPpYUUc

Questions for today:

Today we use the information that we learned to answer another question we asked at the beginning of this book. Why the need to meditate that there is no other G-d hiding under the earth?

We just explained that the divine entity of Elokim, which restricts our perception of the infinite, and is what allows the physical world to take shape, is itself one with the Infinite Divine.

Now we understand why the Torah tells us that we have to meditate in our heart that there is no other creator above or below.

It might be intuitive that the world was created by the Creator. But we could still make a grave mistake.

The body is completely dependent on the soul for its life, its thought, and its every movement. At the same time, the soul cannot animate a tree, it can only animate a body.

Based on this train of thought, we can erroneously say that yes, the Creator creates the world, but He is forced to do so within the restrictions and rules discovered by Einstein.

So we say no, “Hashem Hu HaElokim,” every aspect of the world, even the definition of right and wrong, are entirely at the whim of the Creator's unfettered, undefined will.

177 15 Tanya Sivan 18~ m204 m17 Sivan 19

Tanya book 2, Ch 6, Pt 3

Now we understand why we need to "place in our hearts" that there is "none other".

Unlike the soul which, while it gives all of the animation to the body, yet it "needs" specifically a body - it can't animate a rock.

The Creator not only brings the world into being, without the creator there would not even be the properties with which the word exists.

Yet this "filter" which brings the world into being, only fools the viewer. Like a parable, or a good punch line, the creator "sees" the full picture at all times, an unconcealed, undivided, divinity.

Always.

Study today’s Tanya in full:

https://www.chabadmed.com/dailystudy/tanya.asp?tdate=6/18/2022

See today’s video:

https://youtu.be/ue6PNFjbVjM

Questions for today:

Today we tackle a question we proposed at the outset. What does the verse mean that when we see that ‘HaShem’ is ‘Elokim’, we will realize that indeed there is nothing other than G-d?

We are discussing a two-pronged method of creation. There is a divine entity with the infinite capacity to make everything exist from nothing, and an equally divine capacity, called the name Elokim, that restricts our perception of the infinite so that we can physically take shape.

This leads to profound conclusions. The divine entity of restriction is what's making us take shape, which is an act of kindness.

This act of kindness is the opposite of Elokim’s restrictive nature.

This realization that the Divine aspect of ‘Elokim’ acts contrary to its nature, serves as a vivid testimony to the fact that Elokim is not about Itself. Elokim is an expression of an Infinite Creator greater than Itself.

The finite name of Elokim brings us into being and at the same time is actually a part of the infinite [described by the four-letter name of G-d that we refer to as] ‘HaShem’.

This explains the verse (dut. 4:35) that says that when we see that ‘Hashem is Elokim’, we’ll not only realize that there's no other creator, but even that the physical world, as we see it, is part of the infinite.

Indeed this is our objective, to understand how even with a created world, “Ein Od”, there's nothing else, other than G-d.

176 14 Tanya Sivan 17 ~ m203 m16 Sivan 18

Tanya book 2, Ch 6, Pt 2

The fact that the divine entity of restriction enables us to take shape, implies that it acts out of kindness - the opposite of its nature.

This shows that in truth, it is only an expression of an infinite Creator above it.

So we see that even the very creation of the physical is an actual, undivided aspect of the divine.

Therefore, not only are there no other Gods, there is not even true substance to our divided and limited self-identity.

As the verse says "Ein Od" there is nothing else.

Study today’s Tanya in full:

https://www.chabadmed.com/dailystudy/tanya.asp?tdate=6/17/2022

See today’s video:

https://www.youtube.com/watch?v=jJmk54x7Z1I&list=PLFZQPK6u-zSC7FvXJfcTF6vOd_JEAABrJ&index=14

Questions for today:

As we learn about the two contrasting states; our oneness with the Creator, and our distinct existance, we delve deeper: What is this Divine entity that hides spirituality so well?

We're discussing a two-prong method of creation.

On one hand there is a divine entity which is expressed with the creator's name 'Yud' 'Kei' 'Vov' 'Kei', which implies a constant ability to create something from nothing.

On the other hand, you have an equally divine capacity, expressed by the name elokim which hides our perception of this divine power that's making us exist from nothing.

The name Elokim has the same numerical value as the word "Hateva" which means 'nature'. The etymology of the word 'Hateva' is 'Toveiah' which means 'to submerge'.

When you have something on dry land you could see it, the same way as if you were to see a miracle, you could 'see' G-d's hand.

If you take that thing and submerge it, it's the same as it was before you just can't see it.

In this same way, nature is also a tremendous miracle. It's just that the name elokim is doing its job, so we can't see G-d's hand.

175 13 Tanya Sivan 16 ~ m202 m15 Sivan 17

Tanya book 2, Ch 6 Pt 1

 We've explained a bit about the Creator's four-letter name that implies constant and infinite creator.

Now we begin to explain the name of the creator that hides this infinity.

This name, Elokim, has the same numerical value as nature. The etymology of the Hebrew word for nature implies "submerged" because the same way something that is submerged is identical to something on dry land, only it is hidden, nature is also an expression of God's handiwork only God's hand is hidden.

Study today’s Tanya in full:

https://www.chabadmed.com/dailystudy/tanya.asp?tdate=6/16/2022

See today’s video:

https://youtu.be/HHPAExq2Y28

Questions for today:

We’ve used several examples to explain how on one hand the world remains nullified and one with the singular Creator, and at the same time its differences and definitions are real. Today we look to the source of creation to find out how this can be.

Chapter five is a continuation of the brackets at the end of chapter four, and it validates and gives detail to a lot of the points that we learned until now.

We are going to focus on one thing. The Torah that G-d gave us is not a book, it’s not even information.

On the one hand, the Torah is 100% divine, while on the other hand, G-d revealed the Torah to us with details that we can relate to.

This dual nature of the Torah is what allows for the revelation of infinite G-dliness in this finite world.

On the one hand, the Torah is the divine power that limits our perception of the infinite and gives letters and form to the ten utterances of creation so that a physical world can take shape.

At the same time, the Torah is entirely Divine. Therefore, even in a finite world articulated through the Torah, the Oneness of the Creator can be revealed.

The Torah has within it supernal levels where right and left coexist and fire and water coexist. This is also how our souls could have a divine revelation when they are in heaven without ceasing to exist.

In heaven, we get a reward for the Torah that we learned. We are able to have infinite G-dliness revealed to our defined souls through the G-dliness of the Torah.

174 12 Tanya Sivan 15 ~ m201 m14 Sivan 16

Tanya book 2, Ch 5

- The G-dly power "dimming" infinity is not a curtain, it's a creative force.

- Gdliness can still be revealed in the finite world, because of the lofty levels of the Torah.

- Even sages such as Moses, who see divine truth, still live in a finite world since they are seeing this truth as it exists in lower levels.

- Our souls can receive a revelation of Gdliness in Heaven because it is coming through the Torah.

Study today’s Tanya in full:

https://www.chabadmed.com/dailystudy/tanya.asp?tdate=6/15/2022

See today’s video:

https://www.youtube.com/watch?v=3Eoyl2YuP6E&list=PLFZQPK6u-zSC7FvXJfcTF6vOd_JEAABrJ&index=12

Questions for today:

While our lessons up to here were inspiring; G-d is everywhere, and there is nothing besides the Creator, this leaves a fundamental question: If all is one, what is the impact of my mitzvos?

When a wealthy person gives a sandwich to a poor person, what actually happens?

According to what we learned until now, there is only one infinite Creator and there is a G-dly power that dims that infinity. In truth, reality doesn’t change as a result of this dimming, only our perception of changes to see unique, divided, existence.

This cannot be the whole picture. The Torah’s truth is imbedded in reality, and the impact of a mitzvah is real.

Therefore, there must be an ‘actual’ difference of before vs. after I study Torah, and an ‘actual’ transfer of charity between a person that has, to one that does not – not just a ‘mirage’.

Today's Tanya explains how this works. The G-dly power that gives the world its shape is not called a ‘curtain’ that simply dims, it's called a ‘vessel’.

Take a look at a red cup. If you pour water into the red cup, the color of water itself will be red, though the water itself is not actually changing.

The infinite G-dly power that's allowing us to see variability in the world is giving the G-dliness itself (like the water in the example) the form of the ten utterances of creation. This gives Divine truth to the wealth of the rich and the poverty of the poor. All the while, the G-dliness that’s creating it doesn’t change at all.

 173 11 Tanya Sivan 14 ~ m200 m13 Sivan 15

Tanya book 2, Ch 4, Pt 3

 Although the true underlying reality is a singular Creator, nevertheless the varied world, and the actions and kindness we observe within it, have truth.

This is because the G-dly power defining the world doesn't just act like a curtain dimming Gdliness - it acts like a vessel.

The formation of the world then, stemming from this Divine "vessel", has G-dly truth and reality.

Study today’s Tanya in full:

https://www.chabadmed.com/dailystudy/tanya.asp?tdate=6/14/2022

See today’s video:

https://www.youtube.com/watch?v=BjIs8dIdcJw&list=PLFZQPK6u-zSC7FvXJfcTF6vOd_JEAABrJ&index=11

Questions for today:

The Tanya’s ‘long and short’ approach is specifically geared to articulating the gift G-d gave us, to be able to understand and connect to every aspect of the Torah, no matter how esoteric. Are elements of the Divine that are truly infinite, beyond this approach?

When delving into divine concepts intellectually, we can rationally conclude that there are concepts that are beyond our comprehension.

We know that a human mind understands topics and ideas that are personally familiar to it, and that it doesn't understand those that are not familiar.

On a higher level, we know that there are subjects like mathematics and physics, that we can grasp when they're on our level, and that we won't understand if they're above our level.

Similarly, we can realize that the human brain, in general, is wired to only grasp what is measurable and quantifiable. We can't wrap our heads around something that doesn't have a beginning or an end, an up or a down.

Therefore, we can understand ‘intellectually’ and ‘rationally’ that there must be something, without a beginning or end, with a divine capacity to make physics exists from nothing.

Now, we can use the same rationale to answer the question we asked at the end of the previous chapter. We can realize that that divine capacity must have the ability to self-regulate and make itself understandable and relatable

In fact, we can consider this an ‘intellectual awareness’ - even though we don't comprehend the mechanics of it.

172 10 Tanya Sivan 13 ~ m199 m12 Sivan 13

Tanya book 2, Ch 4, Pt 2

Our goal is not "faith", our goal is to fulfill the mandate to "know" the Creator.

This includes our "understanding" of divine aspects that are beyond the capacity of the limits of human comprehension.

We know intellectually that there must be a self existing divinity that brings existence into being - and that this would be something that our mind cannot wrap itself around.

We use this same rationale to "know" that this divine entity can self regulat, and can limit the perception of itself, such that the world can exist. - Even if the mechanics are beyond physical comprehension.

Study today’s Tanya in full:

https://www.chabadmed.com/dailystudy/tanya.asp?tdate=6/13/2022

See today’s video:

https://www.youtube.com/watch?v=qXLEw3lZQ5w&list=PLFZQPK6u-zSC7FvXJfcTF6vOd_JEAABrJ&index=10

Questions for today:

We intuitively ascribe infinite creative abilities to the Creator. Do we also accept that the Creator can be finite?

We are trying to understand a deep paradox.

Individual thoughts are not perceivable when they're in the subconscious intellect, and rays of sunlight are invisible when they're in their source inside the sun.

With that in mind, we are trying to comprehend how there is a distinguished and defined world even though the source, the Creator, is everywhere.

To understand how a defined world can exist even while its source, a singular Creator, is present, we visit some basic understandings of G-d.

There is a verse that says, “Shemesh Umagen Hashem Elokim,” the divine names of Hashem and Elokim act like the sun, and a shield.

We're not talking about a warrior going around with the sun in one hand and the shield in the other, as another verse says, “if you take the shield away, the world will be destroyed.”

From this we see that the ‘sun’ and the ‘shield’ are working in tandem, the sun is giving energy and the shield is making it viable.

Other words we use to describe the same divine capacity are, “gedulah,” greatness, and “gevurah,” strength.

Gedulah, greatness, is the infinite divine capacity to create the world “something from nothing.” Gevurah, strength, is the Divine capacity to limit the perception of that G-dliness so that it becomes palatable.

Tanya book 2, Ch 4, Pt 1

We discussed To understand how a defined world can exist even while its source, a singular Creator, is present, we visit some basic understandings of G-d.

A verse teaches us that the name we refer to when we say "Hashem" and the name "elokim" express divinity that can be compared to the sun and its shield.

The four letter name implies the infinite creative ability to bring reality from nothing (the "sun", elsewhere referred to as "greatness")

The name elokim refers to the the divine power to filter this infinite revelation, to create a perception of limitation. (The "shield", elsewhere referred to as "strength")

Study today’s Tanya in full:

https://www.chabadmed.com/dailystudy/tanya.asp?tdate=2/2/2022 ?????

See today’s video:

https://www.youtube.com/watch?v=vC0D1zgIBo&list=PLFZQPK6u-zSC7FvXJfcTF6vOdJEAABrJ&index=9

Questions for today:

Yesterday we learned that in our source we are stronger, yet nullified – but our source, the Creator, is everywhere – so where can we ‘be’?

We are analyzing a complex foundation of Jewish faith. On the one hand, the world is real and multifaceted. At the same time, there is nothing besides a singular, undivided Creator.

We need to find an example of something that is complex from one angle, while humble and singular from another angle.

Think of an idea.

Where was that idea before you thought it? It existed within your brain, but it wasn’t detectable until you singled it ‘out’.

The Tanya uses the example of a ray of sunlight. Within its source, the sun, it contains its maximum energy. However, it's only distinctive as a ray when it leaves the sun. The ray certainly exists before it leaves the sun as sunlight, but before it leaves its source, it has no identity or definition.

While this example does paint a good image of something that both has, and does not have, an identity, it raises a tremendous question. Since the Creator is everywhere, then how can a complex world take shape?

Join us as we grapple with this huge question. The question is not whether there is a Creator; the question is how could there be a world?

170 08 Tanya Sivan 11 ~ m197 m10

Tanya book 2, Ch 3, Pt 2

To explain how there can be a complex world and at the same time nothing but the One Creator, we use an example.

Sunlight certainly exists before it is "Sunlight" - when it is in its source, the sun. But while there it has no identity or definition at all, there is only the source.

That same energy, formerly one with the sun, has distinction as a ray, when independent, outside the sun.

While this example does paint a good image of something that both has, and does not have, an identity, yet is does raise a question:

If the Creator (like the sun in the example) is everywhere, how can a world exist

Study today’s Tanya in full:

https://www.chabadmed.com/dailystudy/tanya.asp?tdate=6/11/2022

See today’s video:

https://www.youtube.com/watch?v=eNIjzFppHZw&list=PLFZQPK6u-zSC7FvXJfcTF6vOd_JEAABrJ&index=8

Questions for today:

It’s important to have intellectual discussion, questions, and analysis on any topic, however it is important to be clear on the fundamental premise of the topic of discussion. To discuss the relationship of the Creator with the world, based on a model we are familiar with, craftsmanship, would lead to incorrect inferences. How can we view realities’ relationship with the Creator?

Before we can have an intellectual discussion, we have to be on the same page.

For example, before we discuss the ethics of manners, we have to agree if I own the house, and therefore I should get a thank you every time I pour a glass of water for you or, In contrast, if I'm the guest in your house, in which case I have to ask and thank you for every glass of water that I take.

We’ve been discussing creation. If we want to discuss it intellectually, we have to point out and clarify a fundamental distinction. All "creation" that we are familiar with, is actually just, "formation." We take things that existed before and change them.

For example, when a carpenter goes over to a tree, the chair that he wants to build is already there. We just can't see it yet. His work will be changing the wood, and when he stops working, the changes will stop. But the ‘chair’ was there before, and it will stay afterwards.

By contrast, creation did not exist before the Creator's effort. Before creation where was nothing, and without consistent creative energy, reality would cease to exist.

This is similar to a projector shining a picture of Mount Everest on a previously white wall. If you want to get rid of Mount Everest, you don't have to do any excavation, just stop shining.

This concept is a basic premise and foundation for any discussion that we're going to have about G-dliness or miracles within the physical world.

168 06 Tanya Sivan 09 ~ m193 Sivan 8

Tanya book 2, Ch 2, Pt 1

After describing the Torah's perspective on creation and physical reality, the Tanya now begins to discuss this logically.

The first step is to point out and clarify a fundamental distinction.

All "creation" that we are familiar with, is actually just "formation". We take things that existed before and change them.

They were there before we added our effort, and will remain after.

By contrast creation did not exist before the Creator's effort. Without that consistent creative energy, really would cease to exist.

Study today’s Tanya in full:

https://www.chabadmed.com/dailystudy/tanya.asp?tdate=6/7/2022

See today’s video:

https://youtu.be/cSLpaqgU8A0

Questions for today:

It’s important to have intellectual discussion, questions, and analysis on any topic, however it is important to be clear on the fundamental premise of the topic of discussion. To discuss the relationship of the Creator with the world, based on a model we are familiar with, craftsmanship, would lead to incorrect inferences. How can we view realities’ relationship with the Creator?

Before we can have an intellectual discussion, we have to be on the same page.

For example, before we discuss the ethics of manners, we have to agree if I own the house, and therefore I should get a thank you every time I pour a glass of water for you or, In contrast, if I'm the guest in your house, in which case I have to ask and thank you for every glass of water that I take.

We’ve been discussing creation. If we want to discuss it intellectually, we have to point out and clarify a fundamental distinction. All "creation" that we are familiar with, is actually just, "formation." We take things that existed before and change them.

For example, when a carpenter goes over to a tree, the chair that he wants to build is already there. We just can't see it yet. His work will be changing the wood, and when he stops working, the changes will stop. But the ‘chair’ was there before, and it will stay afterwards.

By contrast, creation did not exist before the Creator's effort. Before creation where was nothing, and without consistent creative energy, reality would cease to exist.

This is similar to a projector shining a picture of Mount Everest on a previously white wall. If you want to get rid of Mount Everest, you don't have to do any excavation, just stop shining.

This concept is a basic premise and foundation for any discussion that we're going to have about G-dliness or miracles within the physical world.

168 06 Tanya Sivan 09 ~ m193 Sivan 8

Tanya book 2, Ch 2, Pt 1

After describing the Torah's perspective on creation and physical reality, the Tanya now begins to discuss this logically.

The first step is to point out and clarify a fundamental distinction.

All "creation" that we are familiar with, is actually just "formation". We take things that existed before and change them.

They were there before we added our effort, and will remain after.

By contrast creation did not exist before the Creator's effort. Without that consistent creative energy, really would cease to exist.

Study today’s Tanya in full:

https://www.chabadmed.com/dailystudy/tanya.asp?tdate=6/7/2022

See today’s video:

https://youtu.be/cSLpaqgU8A0

Questions for today:

As we learn the fascinating method the Creator uses to bring the world into being, it gives a lot of meaning to each detail in creation. But yet, it does seem to put us physical beings at the very bottom of the chain. Are we indeed the least valuable of existence?

We have been discussing how the Torah formulates each world by acting as the filter for G-dliness to manifest in the lower worlds, and that each world that is created is lower and more physical than the previous one.

We said that each world starts from a seminal intellectual concept, a holy of holies, so to speak, and that idea or spark later expands and expresses itself to formulate that world.

You might think that when you get down to this physical world, it will be the lowest and most dim of all the other worlds. However, exactly the opposite is true.

In the original temple, the Holy of Holies contained the Tablets of the 10 commandments, which represented the core of G-d’s Torah, G-d’s intellect.

G-dliness was the most revealed there, in the Holy of Holies. This is because the way the G-dliness of the Tablets was manifested was not through a chain of events like all the other worlds. Rather, it was written by G-d's own hand.

160 Tanya Sivan 01 ~ m187 Iyar 3

Tanya book 1, ch 53 Pt 1    

G-dliness descends, through the Torah's descent, into lower and lower words, in each world first "resting" in the holy-of-holies.

Counterintuitively, the Divine revelation is higher in this material world than in the higher worlds!

This is because in the first temple, the holy-of-holies contained the actual tablets, the core of the Torah, G-d's very intellect.

And these were created, not through a chain of events, like the other worlds, but written by G-d's own hand.

Study today’s Tanya in full:

https://www.chabadmed.com/dailystudy/tanya.asp?tdate=6/2/2022

See today’s video:

https://www.youtube.com/watch?v=r8Xdu7d2DcY&list=PLFZQPK6u-zSBls9Hwx3P5vKIBRnjBvHe&index=157

Questions for today:

As we develop our love for the Creator by recognizing the incredible focus expressed by the Creator in creating us, where do we see a parallel between the Torah’s chain of expression, and the worlds chain of actualization?

We spoke about how the Torah acts as the filter giving G-dliness its body and giving it the limited definition to create the worlds.

It is fascinating to see that the process of creation parallels the different levels and layers that make up the Torah.

The Torah has a layer with deep, intellectual concepts within the Talmud. Below the Talmud, there is the Mishna. Similar to emotion which either likes or dislikes something, the Mishnah states laws, kosher or not, black or white.

When each world is created, it starts from the ‘Holy of Holies’, a seminal intellectual concept that contains all the ideology and the life of the world within it.

Then, creation of each world undergoes a long intellectual, then emotional process, culminating in malchus, kingship, which could also be called speech.

Speech is what takes everything inside and makes it tangible. Thus ‘speech’ will create all of the defined components within any world, completing the creation process of that world/level/layer.

Then, the level of tangible speech in one world becomes the Holy of Holies, the supernal intellect, for the creation of the world below it. Eg. a defined thought becomes the seminal root for a world of emotion.

 This process repeats with the creation of each, ever lower, world.

159 Tanya Iyar 29 ~ m186b Sivan 2b

Tanya book 1, ch 52 Pt 3    

As the Torah descends through the various worlds, it "masquerades" G-dliness to form that world.

Each world goes through a full process of creation.

Creation begins in the holy-of-holies as a sublime intellectual spark, and extends through an intellectual process and then through an emotional process, culminating with kingship, speech, that makes everything tangible.

This "kingship"/speech formulates all of the components of that world, which then becomes the sublime intellect, the holy-of-holies, of the next, lower, world.

Study today’s Tanya in full:

https://www.chabadmed.com/dailystudy/tanya.asp?tdate=6/1/2022

See today’s video:

https://www.youtube.com/watch?v=8Hj9U33HYW8&list=PLFZQPK6u-zSBls9Hwx3P5vKIBRnjBvHe&index=155