#BeINONI

[bdkinz]

Audio - Lessons in Tanya 58

Rest of chapter 35. We go deeper into the discussion of doing mitzvot, of taking action as a means of drawing down the light of the divine presence. This section brings us to a fuller picture of the tripartite growth that occurs as a result of thought, speech and action. To truly experience the light of the divine, we cannot merely live a life of contemplation. Actions are a vital part of…

[rahulblog89]

godly soul and animal soul

keliah are negative shells, when we sin they contaminate us.

we are spakr of divnie

smallvictories over negative htoughts are valuable

Techniques to overcome evil:

Overpowering Evil Through Reason: Using intellectual contemplation of God's greatness. Understanding God's will empowers the Beinoni to overcome desires of the animal soul.

Awakening Hidden Love: Cultivating an inner love for God that subconsciously guides actions and choices, even when facing temptations.

It's a willingness to go the extra mile, to sacrifice one's desires or comforts for the sake of fulfilling God's will.

which suggests that everything that exists is ultimately part of God.

This doesn't negate the existence of the physical world, but rather emphasizes its dependence on and connection to God.

Choosing good becomes meaningful because there's an alternative.

 a pure and refined soul can reflect the Divine Will perfectly through its actions.

Choosing to resist temptation through self-sacrifice strengthens our connection to God and demonstrates our commitment.

This chapter addresses the importance of maintaining joy and a positive attitude while engaging in spiritual service (Avodat Hashem).

DEpression is caused by negative thoughts and desires depression caused by negative thoughts and desires, particularly lust, can be a form of Divine service if harnessed correctly.

he chapter emphasizes the importance of not engaging with the intrusive thoughts. Don't dwell on them or try to analyze them.

Instead, one should immediately and completely remove them from their mind.

When we perform Mitzvot, the energy used for the Mitzvah transforms this negative vitality.

This has a positive effect on our own "Nefesh HaBehamit" (animal soul), elevating its connection to the Divine.

 

Maintain a joyful and positive attitude as much as possible.

pen_spark

Focus on God, Not Thoughts:

Discouragement and despair stemming from a focus on one's shortcomings and limitations.

Love for God Manifests as Love for His People: Our love for God naturally extends to those who share a connection with Him, regardless of their level of observance.

pen_spark

The chapter argues that recognizing God's absolute oneness and all-encompassing presence is a source of immense joy.

Body is a dwelling place for divineis a dwelling place for divineis a dwelling place for divine

purpose of creation – to establish a dwelling place for God

The chapter argues that while action connects the Divine light, intention elevates the action itself.

It injects spiritual meaning and purpose into the physical act, making the Mitzvah a true offering to God.

The chapter argues that while action connects the Divine light, intention elevates the action itself.

It injects spiritual meaning and purpose into the physical act, making the Mitzvah a true offering to God.

Love and Fear Elevate Service: The second level involves performing Mitzvot with either love or fear of God. This injects emotion and elevates the offering of our actions.

The chapter utilizes Kabbalistic concepts, mentioning the Sefirot of Chesed (loving-kindness) and Gevurah (severity).

Love connects to Chesed, while fear connects to Gevurah. Both are necessary for a balanced and complete service.

Constant Presence: Fear, in this context, doesn't imply constant terror. It's about living with the awareness of God's presence and our responsibility to fulfill His will.

pen_spark

This is described as an intellectual and emotional connection with God's essence, achievable only by very select individuals.

Accessible to All: The chapter emphasizes a unique type of love – the love for life itself. This is seen as an inheritance from our forefathers and a love inherent within every Jew.

pen_spark

focuses on cultivating love through the attribute of mercy and compassion, specifically by contemplating the Divine spark within our soul and its descent from its source in God

. Compassion for the Divine Spark: The chapter suggests arousing love for God by cultivating compassion for the Divine spark that resides within our soul

This approach suggests that by simply acknowledging and internalizing God's love for us, a natural response of love arises within us.

day presents an opportunity for a personal exodus from our own spiritual complacency

 The chapter introduces the concept of the Ein Sof, the infinite source of all existence.

From this source emanates an infinite light that sustains creation.

. Positive thoughts and good deeds reveal the Shechina's light more brightly, while negative thoughts and actions diminish it.

The Nefesh HaBehemit (Animal Soul) - This soul is connected to our physical desires and inclinations.

Guiding Light: The chapter highlights the role of reason (Sechel) as the tool to guide us in this internal battle.

Reason allows us to discern the right path and choose to strengthen the Divine Soul over the Animal Soul.

pen_spark

 

Repentance involves genuine remorse for our transgressions, a commitment to change, and a renewed effort to follow the right path.

[eugene114]

Beinoni

(lit. “intermediate one”); an individual whose spiritual labors have brought him to a level of perfection in thought, word and deed, despite his still-active evil inclination; see Tanya, ch. 12.

Chapter 27 - Likutei Amarim (chabad.org)

[midnightrabbiinspired]

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[yourdailytanya]

Daily Tanya Chapter 35

At the beginning of chapter 35, the Tanya presents two interconnected points that require clarification:

a. An "additional explanation of the words "that you may do it" (in the verse on which Tanya is based: “For the matter (of observing Torah and mitzvot) is very near to you, in your mouth and in your heart, that you may do it.”

From the simple meaning of the verse, "that you may do it" (meaning, the deed, in practice of the commandments) is the objective of "in your mouth and in your heart" (= of the study of the Torah and the love of the Creator). We must understand, therefore: what is the special importance of practical commandments?

b. What is the purpose of the descent of the beinoni's soul to this world?

To preface, the war that the Divine soul wages on the animal soul is not conducted from afar, but rather by "enclothing" itself within it.

So, let's understand: what is the purpose of this "enclothing"?

In particular, if ultimately, the beinoni is not successful in his war to transform the mind and dimensions of his animal soul into good (as the tzadik does), but only to banish evil from his thought, speech and actions.

And if, after all the war on the animal soul, it remains "at full strength and potency, as at birth", why did the beinoni's soul descend into the world?

The answer of the Alter Rebbe

It is true that the beinoni does not act on the essence of the animal soul derived from the kelipah. But he does have an influence on the three "garments" of the animal soul (since he can transform them from bad to good).

The beinoni should not see the war of his soul as enclothed in the animal soul as empty and futile.

Quite the contrary! The beinoni should rejoice in the fact that the Creator resides with him within his study and service — an achievement that man merits to do in practice, not merely by the virtues of the heart.

Learn the original Tanya

[americanmysticom]

Various lines of reasoning that the beinoni may use in order to humble and crush his spirit

Daily Study

Daily Tanya

Likutei Amarim, middle of Chapter 29

Sunday, 12 Adar I 5782 / February 13, 2022

https://www.chabad.org/dailystudy/tanya.asp?tdate=2/13/2022&auto=audio#auto=audio&author=469&index=1

download audio; https://www.chabad.org/multimedia/filedownload_cdo/aid/138241

The Alter Rebbe now proceeds to suggest various lines of reasoning that the beinoni may use in order to humble and crush his spirit—and thereby the sitra achara of his animal soul. The first of these follows from the point just concluded, that the personality of the beinoni is, in fact, an expression of the sitra achara—the animal soul.

If so, that he is actually the animal soul, he is removed from G-d with the utmost remoteness. For the lusting drive in his animal soul is capable of lusting also after forbidden things, which are contrary to G-d’s will.

While he does not desire to do them (these forbidden things) in actual practice, G-d forbid, yet they are not truly repulsive to him as they are to tzaddikim, as explained above (in ch. 12).

There, the Alter Rebbe explains that after his prayers, when the love of G-d is no longer revealed in his heart, a beinoni can feel a craving for material pleasures, whether they be permitted or forbidden—except that in the case of forbidden matters, he does not actually wish to implement his desires in forbidden actions; they remain instead in the category of “sinful thoughts.”

In this, he is inferior to and more loathsome and abominable than unclean animals and insects and reptiles, as mentioned above—for even they do not transgress against G-d’s will (see ch. 24), and since he does do so (in his mind, at least), he is worse than they,

and as it is written: “But I am a worm and not a man….”7

As a human being who chooses to lower himself to the level of a worm, I am worse than a worm, for it is a worm by creation rather than by choice.

But what of the times when the divine soul of the beinoni dominates him, such as during prayer, when he experiences a revealed love of G-d and there is no room in his heart for any mundane desires? To this, the Alter Rebbe answers:

(8Even when his divine soul gathers strength within him to arouse his love of G-d during prayer, this predominance of the divine soul is not altogether genuine, since it is transient and vanishes after prayer, as mentioned earlier, end of ch. 13.)

The Alter Rebbe explains there that only that which is permanent and unchanging can be described as “true.” Relative to the rank of beinoni, this arousal of the divine soul during prayer may be considered “truthful,” since the beinoni is capable of generating it always—whenever he prays. It cannot, however, be described as “absolutely truthful” (emet la’amito) since it is not constant, occurring only during prayer.

-

[So, learning some measure of patient emotional control of physical technique helps train the animal soul in cooperating with the G-dly soul - those fall under the overlays of virtue, knowledge and dispassion.]

[midnightrabbi]

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[colrfulcreations]

Shows Your for my time and efforts by Suport me for as as $1 a Moonth via my Patreon _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ Thank for my video, Pleasings Closed-access Fast Forward time Stamping Pleasing do not edit / re-upload: Drop for information _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ Social media: Art Instagram: shinebrightdesign Patreon: Twitter: @thao_SBD Facebook: Shine Bright Design Business/licensing enquires: shinebrightdesigncoloring@gmail.com Inklings Coloring Books by Tanya Bonded : ♥Canson Mi tientes tex Pastel pad ♥Caran D'ache Luminance ♥Caran D'ache Pastel Pencils ♥Caran D'ache Pablo ♥Pan Pastel ♥Posca ♥Finetec Original Gold Palette Technical equipment ♥Canon G5X ♥ Rodes NT-USB Music & Licensing: Color Charts to Closed-accessr to patreon or WAIT for on screen tutorial.

[my-heart-is-but-a-gentle-moon]

((The thunder that startled me from sleep yesterday night, the one that shocked and frightened me due to how close it was and how it sounded like a bombing [Our country is occasionally bombed by rockets]))

Me, cuddling up to Shin for comfort

“Seriously, hun? We’ve been through so much worse” he tenderly pets and ruffles my hair

“It still scared me” ☹️🥺❣️

“Whgh- hugh, you troublemaker you. C’mere.” Catching sight of my eyebags, sulky pout and obvious frazzled distress, his anxious puppycat trembling and twitching in his arms, clutching to his shirt; Shin relents from arguing, affectionately smushing and rubbing my cheeks, hugging me close so his steady heartbeats and warmth can soothe me, loving being my protection and support as I am his.

Juju : “Shh shh, honey it’s okay. It’s okay, I’m right here.” Jumin holds his Shiri closer, petting my hair soothingly as I cuddle closer to him, shocked to stone figure melting slowly under his warmth and sweet, grounding reassurances.

“I know you’re scared of the bombings, but don’t worry, love - it’s just a thunderstorm. You hear there are no alarm sirens..”

“Thunder, you know?” His eyes soften, a reminiscent smile plays gently on his face

“⚡️⛈💓💘🥺🎶

Re’amim ubrakim beleil choref kar,

lo nishma’im tamid oto hadavar.

Yesh ra’am chalash,

ve ra’am beinoni vera’am chazak chazak shelo na’im lishmoa, be’ikar im ata levad

(Le’itim rechokot ata shome’a ra’am nechmad)

🎶💓😌💞🌷🌸”

[Thunder and lightnin’ on a cold winter night, don’t always sound the same way.

There’s strong thunder and a moderate one, and there’s a shockingly loud thunder that isn’t nice to hear, especially if you’re alone. (Seldomly do you hear a nice thunder)]

“I’ll protect you always, my dear.. go back to sleep. I’ll keep you safe here with me.”

[bdkinz]

Audio - Lessons in Tanya 56

Part one of Chapter 35. This chapter asks us a fundamental question. Why should Gd have created the Beinoni? The answer begins with a look at the importance of doing the mitzvot as they relate to keeping the flame of the divine soul lit. Episode 56 All episodes can also now be heard on Apple Podcasts – here Do you want to work on taking the actions of your life and find meaning in all you do…

[jews-4-healthy-e-connection-blog]

Torah Chadasha M’iti Teitzei

B"H                                                                                         Pinchas Singer Moshiach Now

                                                                                             It is possible to say:

                                                  CHEILEK      א

                                              To honor The Rebbe

Blemishes on the skin, like everything in Torah, are a lesson to the Jew in how to serve Hashem. They represent an opportunity to increase our love for Him through teshuva. Everything in Torah is to the ultimate precision. Thereby, we can additionally learn out from the order of the blemishes, the Parsha of the week, and from the time of the year. We have an established principle, that any two holy things that share a relationship in space time share an internal connection. So the questions become, what can we learn about G­d from the sugya of the blemishes? How can it increase our relationship with Him and deepen our love for Him, so that we can serve Him as a Jew should with a full and happy heart? And what do the many lessons of the blemishes share with this time of year, the time of Sefira, Pesach, Pirkei Avos, a time of refinement and freedom?

The answer begins with the first blemish. Like everything in Torah, as Torah is One, both One with Hashem, and One with the Jew, the nigleh is the chassidus, and the chassidus is the nigleh. G­d's Holy Torah establishes and reveals the Jew's connection with Hashem. We know if a Jew wants to connect to Hashem, the path of Light is through the Torah, Torah Ohr, as Torah is His Blessed Will and Wisdom united with Him a perfect unity.

Let us illuminate the first blemish. What is tzaraas G­d forbid? Seemingly it’s old news, what was was? And not only this, but we are told we are not on a great enough spiritual level to be shayach to tzaraas. So what could it possibly mean to us?

The first blemish is the standard blemish of the skin. We are looking for G­d forbid a sunken white mark of any of the classic four shades mentioned in Rashi's commentary on Chumash as brought down in the Mishna Negaiim 1,1, snow white, and its subsidiary lime, egg white, and its subsidiary wool. First things first, he has to be brought to the priest. We need a kind person to reveals Hashem's Will in this spot, as it is a drop delicate and a person may be a bit wary about sharing his or her blemishes with a fellow Jew. So, we need a Jew who always looks with a kind eye.

The Priest is looking primarily for two signs, white hairs and a deeper complexion. What do the white hairs represent? Hairs bring the makkif into the panimi, as only something

with such a minimal chayus can contract such a powerful force as G­d's transcendent light, (and not that it is transcendent in a the sense of space time, but transcendent in

the sense of too great an energy to be meslabesh in a person's finite perception) that it could be shayach to the person’s internal soul powers. Only the hair can accomplish this. As we are speaking about G­d's infinite energy as it existed before the first tzimtzum, this energy is present in all the worlds but in order to perceive it, one needs a refined lens as it is too great to be downgraded into a simple megushem perception. The sunkenness shows that the blemish has begun to Gd forbid permeate and penetrate into the person's flesh. We will talk about what the flesh represents soon G­d willing bli neder.

But, before we discuss the chassidic meaning of flesh, we need to look at what white hairs and sunkenness represent. And what is their interrelationship to each other as they must share a deep intrinsic internal connection, as not only are they both part of G­d's Holy Torah, and not only are they part of the Parsha Tazria Metzora, and not only are they part of the same posuk, but they even unite G­d's Will on a person's actual flesh within one halacha of Torah! They make the actual metzius of tzarras. It is hard to imagine a deeper unity than this. (Not excluding the unsurpassed unity of a Jew learning Torah, a unity that is unsurpassed in this world. Tanya) But what does this mean to us and how can we better serve G­d by understanding the deep inner meaning of white hairs and sunkenness?

The two obviously go hand in hand. If the makkif that draws in the pnimi is strong, black hairs, the hashpah of kedusha will still be received in an ofen tiskabel, in a way that can be integrated and useful even within a Jew's limited perception. If G­d forbid, the hairs start to turn white, we can see if this has developed into G­d forbid an internal problem where the mark has penetrated and begun to sink into the flesh. One might say, there could be white hairs and no mark. Unlikely, but there could be, this shows that for the time being the pnimi is strong, and, as of yet, there is no need for quarantine and the person is certainly not definitively impure. It may be a sign to him or her to move in another direction. Or there could be a mark with only healthy hairs. This also is not so great but it shows that despite the damage penetrating, becoming internal G­d forbid,

the makkif is still strong. The person is still focused on Hashem enough, although possibly in a distant way, to avoid definitive impurity.

The cure is thank G­d integrated into the situation and there is not yet the need for immediate action. But certainly a sign that the person should start paying better attention to where his mind and heart are heading. Why mention specifically mind and heart? To answer this question, we have to look at what does the flesh represent b’ruchnius. As, we all know the flesh is a united garment. (Acharon shel Pesach Maamar Tuf Shin Mem Ches) It is actually a part of the human being, yet at the same time, it is only a garment. The flesh is the outermost part of the person, but it regenerates regularly. The cells that are on the surface of the skin today will not be there tomorrow. It is a part of the person but it is not permanent and can thereby be referred to as a garment.

What is a united garment b'ruchnius? It represents the intellectual and emotional capacity of the human being. These are not actually part of the soul (and are some degree subject to change even within the purview of the beinoni, ibid) but are united with the soul in a deep fusion and unity. So, a blemish in the intellect or emotions, G­d forbid, means that whether metzad the hairs, indicating the person's mind or heart is G­d forbid not focused enough on The Almighty, or whether metzad the sunkenness of the mark, G­d forbid, which represents that not only has he lost sight of Hashem but it has even led to an integrated way of false thinking, damaged or compromised emotional response, G­d forbid, manifest as poor internal thought patterns, logics, or decision making, that it is time for teshuva.

The cure is obvious. One needs to return to the Almighty with a full heart, but even this message has to come through the Kohanim, who are known for their kindness, and in manner of love and respect with compassion for a particular Jew and his or her personal matzav. This is the trait of the Kohanim who descend from Aharon The High Priest. Aharon was known for his love of a fellow. The Mishna states “Be of the disciples of Aaron, loving peace and pursuing peace, loving your fellow creatures and bringing them close to Torah (Pirkei Avos 1:12) We read this mishna on Shabbos Shemini, at whose mincha we also read our parsha Tazria Metzora, again showing a deep connection between Pirkei Avos, our Parsha and Parshas Shemini

This is also Hashem's way, as Tzaddikim are similar to their creator. He continuously proceeds with infinite kindness. He lovingly prepares the cure before the makka, and, again, as always, the makka is just to bring His Holy Blessed Children Home, as He wants nothing more than to be One with us. And, He knows that our true desire and happiness is to be One with Him, a bliss that makes all worldly pleasures look false, fake, temporary, and lost.

Moving on to the next blemish, the mark with healthy flesh inside. This is the most nefarious of all. The false thinking has taken such root it has even sprouted healthy flesh in the midst of its wound. The disease is so deep rooted that it has even manifest physical signs on the surface of the human being that appear healthy!? We are all very clear about a human being who has developed a false way of thinking either because of laziness, self righteousness, self interest, fear or depression G­d forbid, that after the ailment G­d forbid takes root, he may develop further lies to keep the original blemish hidden, unknown, nurtured or nourished, if G­d forbid he imagines he is getting some value from hiding from his true self.

Possibly we could look at last week's Rashi from our neighboring Parsha Acharei Kedoshim, which we read Shabbos Mincha Parshas Tazria Metzora establishing again a deep connection as the parshas share a relation in space time. Rashi explains very clearly that once a person lies/steals G­d forbid, they will lie again to back up their first lie and eventually come to G­d forbid swear falsely Vayikra 19:11. What is the surface of the skin b'ruchnius? Possibly, we could say, it represents the outermost aspect of the soul’s capacity for intellect or emotion, possibly in this area, the person has developed some defense mechanisms to protect them from something harmful at the expense of concealing his or her true self. It has developed a home just before intellect becomes expressed as thought speech or action.

We additionally see the severity of this blemish in that it is given no time for quarantine. By the first blemish, a sunken white mark on the surface of the skin, there were a possible two weeks of quarantine. And even this had a certain severity over other blemishes, that of the garment and that of the house. Both of these blemishes also were subject to the law of quarantine, but as long as the blemish did not spread or get worse, there was no declaration of definitive impurity. But, the original blemish on the surface of the skin, if it did not get better, but stayed the same, it would be deemed definitively impure!

But at least there were two weeks of quarantine. He was given a chance to try to get back in touch with his essential jewishness, to reach a place beyond blemish, a place that pervades not only all of him and all of his environment but also all of creation. But, by the blemish with the healthy flesh inside, the Jew has reached such a state that the lies have taken hold to such an extent that he has lost sight of his Creator in a reinforced self validated system of falsehood and deception. The yetzer hara is tricky. The only option available to the loving priest is to deem him or her definitively impure. This Jew needs to face his situation immediately, with unwavering truth and a deep and sincere teshuva. He has to return to himself, his true self, the pintele yid with reliance on the Rebbeim, bittul, and a certainty that a simple teshuva will heal.

A Jew has to know he is completely beyond spacetime. He can certainly overcome any obstacles within or without, real or imagined by getting in touch with his essential self, his eternal truth, a force inherent in every jew which permeates and overwhelms. But by this nefarious blemish which as Rashi explains (Vayikra 13:11) is an old pus mark that has so taken root as to look healthy, it has to be addressed right away. This person has waited too long and has already become diseased in a way that is definitively impure. The old patterned thinking that likely started out as an innocent self defense mechanism has become leprous to the point they it has even manifest on the surface of the skin, the outermost edge of his intellect or emotion.

But, again the cure is the same, he needs to go to someone who clearly loves him, simply because he is jewish, and not even that this is required, but simply that he is a creation of Hashem. A person whose entire avodah is to have rachmanus on Hashem and His creatures. A Kohen, someone who has true affection like Aharon the Kohen Gadol, someone with access to Ahavah Rabbah who truly experiences Hashem's Great Love for the Jewish people and can live with it to the point that he loves each Jew unconditionally and has compassion enough to say you are definitively impure. The reason he can do this is that he knows his fellow easily curable, If for one second he gets back in touch with his true self, meditates on G­d's Greatness, His Love for His People, the blemish will vanish on its own. Afterwards, it may take some effort to continue to draw the essence into the internal soul powers until they are fully healthy. But once the first drop of G­d Almighty's Essence descends, the cure has already begun and he will begin feeling much better and will certainly be more inspired to do further teshuva.

We need to reveal the essential Jew. This takes reminding a person that his true love is Torah, Mitzvos. We need to reinforce in his intellect all the times he has studied and felt close and inspired, as he started to approach G­d's Oneness and Grace, even if in a way of yeshus, feeling that he is a smarty or what have you. Anyone will give a child a candy, but only a parent has enough love to discipline the child. As we see from navi, she will thank Hashem for being angry with her. This was her chance to grow and to love Gd through her own merits, getting credit for every step. In the Geula Shleima V'Emittah, we should have it right away!, G­dliness will be fully revealed. Eternal life will be present and all the delicacies of the Earth will abound, but chances for teshuva will be limited. Golus is the time of action, and a person can take great strides. It can all be accomplished today!

Let us take a lesson from the above blemishes, be mindful of Hashem’s deep love for us that is present even when things look blemished. And that all the above is the simple calling of a concerned parent encouraging His child home. Moshiach Now!

                        Citations to be added G­d willing bli neder

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[midnightrabbiinspired]

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[yourdailytanya]

Daily Tanya: Chapter 34 conclusion

As an introduction to the explanation at the end of Chapter 34, let's look back a bit:

- In chapters 27 to 28: The Alter Rebbe shows that there is no place for sadness, and at the same time, he advises how to overcome the various situations where sadness could arise.

- In chapters 29 to 31: Advice for the beinoni who suffers from dullness of the heart "to be despised in his eyes, of broken heart and contrite spirit."

- In chapters 31 to 34: We learn about various causes for joy, in which the beinoni should be immersed.

- At the end of chapter 34 (the topic before us and the conclusion of this sequence of chapters) the Rebbe points were the beinoni to be in a situation where he has to engage in self-submission (as explained in chapters 29 to 31), he can do so even while he is joyous (as explained in chapters 31 to 34). And all these matters of joy in which he will be immersed, will not prevent him from reaching proper self-submission.

Being broken-hearted even at the very time of his joy

As we have learned, usually the beinoni should be joyous. Sometimes, however, he also has to "to be despised in his eyes, of broken heart and contrite spirit."

Here, the Tanya adds: While joy and a broken heart are two opposite qualities, the Divine service of the beinoni enables him to engage in these two areas together, and even at the same time.

The explanation: If these two feelings ("being despised in his eyes" and joy) had arisen from the same source, we would have a hard time understanding how can they can be experienced simultaneously.

However, since the feeling of a broken heart stems from the state of his animal soul; while his joy stems from the Divine soul, it is no wonder that the two can be expressed at the same time.

See it inside

[dailytanyacompanion-blog]

4 Adar II, Beginning of Chapter 35

Before beginning ch. 35, let's remind ourselves that Tanya is based on the verse, “For the matter (of observing Torah and mitzvot) is very near to you, in your mouth and in your heart, that you may do it.” This verse asserts that the Torah is easily fulfilled through all of one’s three forms of expression (also called the “garments of the soul”): thought (“in your heart”), speech (“in your mouth”) and action (“that you may do it”). In a deeper sense, the phrase “in your heart” refers also to the emotions of love and fear of G‑d; they, too, are “very near to you,” i.e., easily attainable. Concerning this latter statement, the Alter Rebbe points out (in ch. 17) that this claim appears contrary to our experience; in fact, it is by no means an easy matter for us to acquire the love and fear of G‑d. In answer, he explains that the phrase “that you may do it” describes the emotions intended in the words “in your heart.” What sort of love and fear of G‑d is “very near to you... in your heart?” — The love and fear that serve to motivate one’s practical observance of the mitzvot (even though such love and fear are not experienced in the heart as fiery spiritual emotions). Intellectual contemplation of G‑d’s greatness will lead one to an intellectual appreciation (“love”) of G‑d, and an awe (“fear”) of Him, which will in turn affect the heart (since, by nature, the mind rules the heart). The heart will then be motivated and will resolve to observe all the mitzvot in the spirit of this “love” or “fear”. The Alter Rebbe then went on to say that even one who is not suited to such intellectual contemplation may also attain a love and fear of G‑d by revealing the natural love hidden in the heart of every Jew. This love also contains an element of fear, the fear of separation from G‑dliness. Thus, it is indeed “very near” and easy to serve G‑d “in one’s heart,” i.e., out of both the love and fear of G‑d. Yet, from the wording of the verse (“It is very near to you... in your mouth, and... heart, that you may do it”) it is evident that however necessary the love and fear of G‑d may be, the actual, practical observance of the mitzvot is paramount. In the following chapters the Alter Rebbe explains the superiority of the practical aspect of mitzvot over this seemingly more “spiritual” aspect. [From Lessons in Tanya] The Alter Rebbe writes: since most Beinonim will never become Tzaddikim (i.e. will never actually transform their yetzer hara and animal soul from negative to positive), what is the purpose of their spiritual service? Why do their souls even incarnate in the first place? The Alter Rebbe will begin to answer this question in tomorrow's Tanya, introducing his answer with the following words of joy and comfort: "Let this forthcoming explanation be their solace, to comfort them in a double measure of aid, and to gladden their hearts in G‑d Who dwells amongst them in their Torah and [divine] service. I.e., the explanation will show them how to find comfort and joy in the G‑dly light that abides within them when they study the Torah and when they engage in the service of G‑d." Make It Real Sometimes we feel that despite all our efforts to grow, we aren't really getting anywhere. If we have evaluated our efforts with the help of a mentor and seen that we truly are trying our best, and using the most effective methods to grow and change, then it's our job to keep on striving for growth! Ask G-d to help you see the fruits of your work in a real and tangible way, and have complete faith that your efforts to grow bring G-d much joy and pleasure above.

[americanmysticom]

WHO IS THE THIRD JUDGE OF ILLUMINATION OVER THE FOOL?, LIGHT DISPELS FOLLY

Daily Study

Daily Tanya

Likutei Amarim, beginning of Chapter 13

Tuesday, 24 Tevet 5782 / December 28, 2021

https://www.chabad.org/dailystudy/tanya.asp?tdate=12/28/2021#lt=primary

download audio; https://www.chabad.org/multimedia/filedownload_cdo/aid/1401286

In the previous chapter, the Alter Rebbe described the spiritual profile of the beinoni. In the beinoni’s heart, said the Alter Rebbe, evil desires may often arise, but his divine soul constantly prevents such desires from finding expression in actual thought, speech, or action. On the contrary, these three soul-garments are the exclusive domain of the divine soul and are utilized by the beinoni only for thought, speech, and action of Torah study and the fulfillment of the mitzvot.

Accordingly, we may understand the comment of our Sages that “beinonim are judged by both [their good and evil inclinations]”1—both “judge” him and dictate his conduct. As Scriptural support for this contention, the Talmud cites:

As it is written: “He—the Almighty—stands at the right hand of the poor man to save him from them that judge his soul.”2 The plural “them that judge” indicates the presence of two judges within the person, the evil inclination and the good.

We thus find that the beinoni’s inclinations are described as his “judges.” Now, were the term beinoni to be understood in its simple, literal sense of one who has an equal history of good deeds and bad, it should more properly be said that “the beinoni is ruled by both [inclinations].” For one to sin, his evil inclination must rule him; for him to do good, his good inclination must rule. The beinoni who supposedly does both must be ruled (and not merely “judged”) by both.

However, according to the explanation of the term beinoni given in the previous chapter, it is clear that, indeed, the beinoni is merely judged by both inclinations, not ruled by both, as shall be explained presently.

Note that [our Sages] did not say, “He is ruled by both the good inclination and the evil,” G-d forbid,

because where the evil nature gains any rule and dominion, albeit momentarily, over the “small city,” i.e., whenever the evil rules one’s body (likened to a city which both the good inclination and the evil seek to conquer),

one is deemed “wicked” (rasha) at such times.

Rather, the evil inclination in the beinoni is no more than, for example, a magistrate or judge who expresses his opinion on a point of law,

yet in fact, his decision is not necessarily final, for there is another magistrate or judge who disagrees with him.

It then becomes necessary, in order to formulate a binding decision, to arbitrate between the two, and the final verdict will rest with the arbitrator.

Similarly, in the battle between the evil inclination and the good: The evil inclination states its opinion in the left part of the [beinoni’s] heart, i.e., it creates an evil desire in his heart and demands that he act accordingly, thus rendering “judgment” as to his future conduct.

From the heart, [the desire] ascends to the mind for contemplation. This ascent is automatic; whenever a desire is awakened in the heart, the brain will contemplate it.

Immediately upon its ascent to the brain, it is challenged by the second “judge,” the divine soul [residing] in the brain,

which extends into the right part of the heart, where the good inclination abides (i.e., reveals itself).

The good inclination is actually the voice of the divine soul’s emotional attributes and is hence active in the right part of the heart; see ch. 9. The good inclination thus battles the evil, ensuring that the latter’s passion not be realized, for the “opinion” of the good inclination is that all of the body’s faculties and organs be utilized only for matters of holiness.

The final verdict rests with the arbitrator—the Holy One, blessed be He, who comes to the aid of the good inclination, enabling it to prevail over the evil inclination.

As our Sages say, “[Man’s evil inclination gathers strength daily…and] if the Almighty did not help him (i.e., help his good inclination) he could not overcome it (his evil inclination).”3

The help that G-d grants him is the glow of divine light that illuminates his divine soul,

that it may gain superiority and mastery over the folly of the “fool,” the evil inclination, [a dominion] paralleling the superiority of light over darkness, as stated above, in ch. 12.

Just as a little light banishes much darkness, so is the abounding folly and darkness of one’s evil inclination driven away by dint of the little light of holiness emanating from his divine soul. It is this ray of divine illumination that constitutes G-d’s assistance to the divine soul.4

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[This is a very detailed instruction]

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photo; https://photos.jemedia.org/

[bdkinz]

Audio - Lessons in Tanya 45

Part one of Chapter 28. We continue to discuss the topic of extraneous thoughts that come into our minds in the midst of our actions. This time the focus is on how to handle these thoughts in the midst of prayer and Torah study. We get into a discussion of how a tzaddik will deal with this versus how we, the beinoni, needs to work on not allowing the thought to bring us down. I offer a short…