Tanya means " It was taught " and is one of the most powerful and transformative books in Jewish wisdom. Tanya is written in  5557 ( 1797)  by Rabbi Schneur Zalman of Liadi, and founder of Chabad Chassidim. While the daily study of thousands of Chassidic Jews, Tanya is little known outside the world of Jewish mysticism. The philosophical and spiritual foundation which Tanya is based  on G-d's nonduality, the five dimensions of reality corresponding with intelligence : boby, heart, mind, soul and spirit. The purpose of Mitzvos, and the practices of Jewish life. A realization that all life is through G-dliness, a deeper understanding of the soul and how it relates to the Devine Source from which all life comes, in which all life lives and eventually which all life will return.

🚨 A very important read to share for our trying times. Well worth a few minutes of your day. “When one considers that whatever appears as suffering is actually a higher form of good, he will no longer be saddened or worried by it.”

 

We see from all the above the importance of serving G-d joyfully. Yet, many things in one’s life, both physical and spiritual, may cause him sadness. The Alter Rebbe now goes on to propose means of combating this sadness so that one may always be joyful.

 

Sound advice has been offered by our Sages on cleansing one’s heart of all sadness and any trace of worry about mundane matters, even a sadness or worry caused by the lack of such essentials as children, health, or livelihood.

 

וְהִנֵּה, עֵצָה הַיְּעוּצָה לְטַהֵר לִבּוֹ מִכָּל עֶצֶב וְנִדְנוּד דְּאָגָה מִמִּילֵּי דְעָלְמָא, וַאֲפִילוּ בָּנֵי  חַיֵּי וּמְזוֹנֵי,  

 

The advice is contained in the well-known saying of our Sages: “Just as one recites a blessing for his good fortune (‘Blessed are You, G-d…Who is good and does good’), so must he also recite a blessing for misfortune.”10

 

                          מוּדַעַת זֹאת לַכֹּל מַאֲמַר

רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: "כְּשֵׁם שֶׁמְּבָרֵךְ עַ

                                              הַטּוֹבָה כוּ'",

 

The Gemara explains11 that this does not mean that he recite the same blessing (forthe blessing in a case of misfortune, G-d forbid, is “Blessed are You, G-d…the true Judge”); rather, the implication is that one should accept misfortune with joy, like the joy in a visible and obvious good.

 

וּפֵירְשׁוּ בַּגְּמָרָא: "לְקַבּוּלֵי בְּשִׂמְחָה", כְּמוֹ שִׂמְחַת הַטּוֹבָה הַנִּגְלֵית וְנִרְאֵית,

 

For it, too, is for the good, except that it is not apparent and visible to mortal eyes, for it stems from the “hidden (spiritual) world,’’ which is higher than the “revealed (spiritual) world,” whence derives an apparent and revealed good.

 

כִּי "גַּם זוֹ – לְטוֹבָה", רַק שֶׁאֵינָהּ נִגְלֵית וְנִרְאֵית לְעֵינֵי בָשָׂר, כִּי, הִיא מֵ"עָלְמָא דְאִתְכַּסְיָא" שֶׁלְּמַעְלָה מֵ"עָלְמָא דְאִתְגַּלְיָיא",

 

The latter emanates from the letters vav and hey of Havayah(the Four-Letter Divine Name, composed of the letters yud-hey-vav-hey), while the former derives from the letters yud and hey.12

 

שֶׁהוּא – ו"ה מִשֵּׁם הֲוָיָ"ה בָּרוּךְ־הוּא, וְ"עָלְמָא דְאִתְכַּסְיָא" – הוּא י"ה,

 

This is also the meaning of the verse, “Happy is the man whom You, G-d (spelled yud hey), chasten.”13 Since the verse speaks of man’s suffering, only the letters yud and hey are mentioned.

 

וְזֶהוּ שֶׁכָּתוּב: "אַשְׁרֵי הַגֶּבֶר אֲשֶׁר תְּיַסְּרֶנּוּ יָּ"הּ וְגוֹ'".

 

Man sees misfortune only because he cannot perceive that which derives from a higher, hidden level of G-dliness. In truth, however, the “misfortunes” are actually blessings in disguise. On the contrary, they represent an even higher level of good than the revealed good, since they originate in a higher world.

 

For this reason, our Sages stated14 that the verse “Those who love Him shall be as the sun when it comes out in its might”15 refers to the reward of those who rejoice in their afflictions.

 

וְלָכֵן אָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה, כִּי "הַשְּׂמֵחִים בְּיִסּוּרִים – עֲלֵיהֶם הַכָּתוּב אוֹמֵר: וְאוֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבוּרָתוֹ",

 

G-d always rewards man “measure for measure.” What is the connection, then, between rejoicing in affliction and “the sun…”? Also, why are those who rejoice in affliction described as “those who love G-d”? The Alter Rebbe now explains that since misfortune is really nothing but a disguise for the higher form of good that derives from the “hidden world,” the option as to whether it will bring man either joy or misery depends on his priorities. If he deems his physical life all important, he will indeed be miserable, while if nearness to G-d is his primary concern, he will rejoice, since nearness to G-d is found in greater measure in the “hidden world” whence derives the good that is hidden in misfortune. 

Those who rejoice in suffering are therefore called “lovers of G-d” and are rewarded by being granted the vision of “the sun emerging in its might.” Since in this world, they disregarded externals and ignored the veil of misfortune hiding the good within, choosing instead to concern themselves with the deeper aspect of good and G-dliness lying behind the veil, G-d rewards them in the World to Come “measure for measure” by casting off the veils that surround Him and revealing Himself in His full glory to those who love Him.

 

For the Four-Letter Divine Name, signifying G-d in His Essence, is compared to a sun, and the Name Elokim, signifying G-d as He is clothed and concealed in the created universe, is compared to a veil shielding the created beings from the intensity of its rays, as it is written, “A sun and a shield (respectively) are Hashem (i.e., the Four-Letter Name) Elokim.”16 In the World to Come, the “sun” will emerge from its “shield,” i.e., the Four-Letter Name will no longer be veiled by Elokim, and it will shine forth “in its might” as a reward for those who love Him.

 

This, in summary, is the explanation contained in the following paragraphs. 

For one’s joy in afflictionstems from the fact that being near to G-d is dearer to him than anything of the life of this world,

 

כִּי, הַשִּׂמְחָה הִיא מֵאַהֲבָתוֹ קִרְבַת ה' יוֹתֵר מִכָּל חַיֵּי הָעוֹלָם הַזֶּה,

as it is written: “For Your lovingkindness is better than life….”17

כְּדִכְתִיב: "כִּי טוֹב חַסְדְּךָ מֵחַיִּים וְגוֹ'",

 

Now, the nearness to G-d is infinitely greater and more sublime in the “hidden world,” for “there, the concealment of His power is lodged,”18 and it is also written, “The Most High abides in secrecy.”19

 

וְקִרְבַת ה' – הִיא בְּיֶתֶר שְׂאֵת וּמַעֲלָה לְאֵין קֵץ בְּ"עָלְמָא דְאִתְכַּסְיָא", כִּי "שָׁם חֶבְיוֹן עוּזּוֹ" וְ"יוֹשֵׁב בְּסֵתֶר עֶלְיוֹן",

 

Both these verses indicate that the “hidden world” contains a higher aspect of G-dliness than the “revealed world.” Since the “hidden world” is the source of seeming affliction, he who loves G-d rejoices in it, for it represents a greater nearness to G-d than revealed good, which derives from the “revealed world.”

 

Therefore, he is found worthy of seeing “the sun emerging in its might” in the World to Come, when the “sun” will emerge from the “sheath” in which it is hidden in this world and will then be revealed.

 

וְעַל כֵּן זוֹכֶה לְ"צֵאת הַשֶּׁמֶשׁ בִּגְבוּרָתוֹ" לֶעָתִיד לָבֹא, שֶׁהִיא יְצִיאַת חַמָּה מִנַרְתֵּקָה, שֶׁהִיא מְכוּסָּה בּוֹ בָּעוֹלָם הַזֶּה, וְלֶעָתִיד – תִּתְגַּלֶּה מִכִּסּוּיָהּ,

 

This means that what is presently the “hidden world” will then be revealed, and it will shine forth and glow in a great and intense revelation upon all who seek refuge in Him in This World, taking shelter in his “shadow,” the “shadow of wisdom,” which is presently in a state of “shade” as opposed to revealed light and goodness. I.e., they find shelter and refuge even in that which presents an external appearance of “shade” and darkness, whereas the light and goodness contained in it is concealed. 

 

This is sufficient explanation for the understanding.

 

דְּהַיְינוּ, שֶׁאָז יִתְגַּלֶּה עָלְמָא דְאִתְכַּסְיָא, וְיִזְרַח וְיָאִיר בְּגִילּוּי רַב וְעָצוּם לְכָל הַחוֹסִים בּוֹ בָּעוֹלָם הַזֶּה וּמִסְתּוֹפְפִים בְּצִלּוֹ, צֵל הַחָכְמָה, שֶׁהוּא בְּחִינַת צֵל וְלֹא אוֹרָה וְטוֹבָה נִרְאֵית, וְדַי לַמֵּבִין:

 

To return to our original point: When one considers that whatever appears as suffering is actually a higher form of good, he will no longer be saddened or worried by it.

 

FOOTNOTES

10.

Berachot 9:5.

11.

Ibid. 60a.

12.

See Iggeret Hateshuvah, ch. 4, where the relation of the various Worlds to the letters of the Tetragrammaton is discussed at length.

13.

Psalms 94:12.

14.

Yoma 23a.

15.

Judges 5:31.

16.

Psalms 84:12; cf. Shaar Hayichud VehaEmunah, ch. 4.

17.

Psalms 63:4.

18.

Habakkuk 3:4.

19.

Psalms 91:1.

 

Daily Tanya

Likutei Amarim, middle of Chapter 26

Published by Kehot Publication Society

 

via Chabad.org

" And you will return and see ". When you return to you penimiyus -Divine nature, you will see clearly and act G-dly.

The difference between the righteous and the wicked, between  the ones who serve HaShem and those who do not. The two types of people, the righteous and the wicked, the Alter Rebbe takes it  a bit further and refers to four kind of people.

The Tzaddik - righteous , the rasha - wicked, the inbetweener who serves HaShem, and the inbetweener who does not. These two types of inbetweeners, those who serve HaShem, are not wicked, but more passionless, lacking a sense of self, strong enough to ignite selfish desires or deeds. They keep HaShem's ways, by default. They practice the Mitzvos simply because it never occured to them to be differenlty. This is why they are said not to serve HaShem at all.

The true Eved HaShem actively bring out love for HaShem. This can be done in two ways. First, by immersing the intellect in the infinity spaciousness of HaShem. Sencondly, by bringing out the passion for HaShem, at right side of the heart. Both are ways of serving HaShem, but by immersing it is the perfect service.

Immersing the intellect in the infinity Gadlut,of the infinity Ein Sof self- emptying bittul hayesh, that overruns all Yesh, even the Kelipat nogah and sitra achra

 

The inbetweener who serves HaShem is a passionate feeling person, who is troubled by the competing voice of the heart, and  who learns to honor the left side of selfishness by adjusting it with the right side of G-dliness. The alignment comes in three ways. 

For some whom passion is weak and their actions to do good strickly to the Mitzvos, this is the way of Nefesh. Some whom passion is stronger, and focus their attention on the heart and yearning for HaShem, this is the way of Ruach. For the other whom passion is strong, but find themselves drawn more to the mind than the heart, and set their mind to contemplation of HaShem's infinite spaciousness and in doing so, they empty themselves completely into the One.

To achieve true joy is the realization of HaShem, in all things manifest as indescribable joy.

Joy is not the same as happiness and very important not to make this mistake. Happiness comes and goes and depents on the circumstances of the moment, but joy is a deeper sense of the magnificent that is sustained regardless of the circumstances.

HaShem is infinite. To say that one thing is HaShem while another is not, is to a limit on HaShem that reduces G-d to god. We are in the habit of saying that HaShem is in Shamayim, or that HaShem is in us, but the truth is that heaven and earth, you, me and all creations are in HaShem, and of HaShem. The same way a wave is in the ocean, and of the ocean.

When you study nonduality, deeply and at length, you are filled with great joy  and a faith so tremendous as to realize your own oneness with HaShem.

This is a intense faith, a faith that has nothing to do with belief, idea's or ideology. This faith that leaves you with nothing to cling to and nowhere to hide.

This faith leaves you exposed to the truth: Everything is G-d.

Torah study is a way of realizing HaShem's will. When we study Torah we are searching for the very nature of HaShem. But before we can take the practice of Torah study, we have to find a way to understand the untity of Torah and HaShem.

 

As HaShem wants us to undrstand His Will, in a manner that we understand, knowing this and in doing so, HaShem is opening divine will to the limitations of human language, As humanity matures, deeper and deeper insights into Torah will result, further clarifying our understand of HaShem's Will. Who's neshama is open to more inclusive reality revealed by tapping into Chayah and Yechidah levels of intelligence. In every generation we seen people capable of seeing and living beyond the zero- sum game of egoic consciousness-the neshama and infusing the world of seeming separate of connetion with love and compassion. To achieve more inclusive levels of consciousness that reveals a connection of all life in G-d ( Chayah ) and ultimately the nonduality of all life as G-d  (Yechidah ).

 

When studying Torah we should start looking to get past the material obsessed world with power and control and dive deeper into the material of  love, compassion and justice.

 

One way to do this, is to study Torah through the five words of body, heart, mind, soul and spirit. Or through the first four as the fifth world, Adam Kadmon, can't be worked but only surrendered to.