A Tale of Two Souls - Learn the Tanya Through These Outstanding Audio Lessons

A TALE OF TWO SOULS
THE TANYA

The Tanya was written by the great Chasidic master Rabbi Schneur Zalman of Liadi in the late eighteenth century. The Tanya is considered to be one of the most extraordinary books of moral teachings ever written. A seminal document in the study of Kabbalah, the Tanya explores and solves the dilemmas of the human soul by arriving at the root causes of its struggles. Though it is a classic Jewish spiritual text, the Tanya and its present commentary take a broad and comprehensive approach that is not specific to Judaism nor tied to a particular personality type or time or point of view.

A battle of two souls is a constant for the "average" person. The Tanya explores the difficulties encountered of the "average" man striving for G-dliness, striving to cleave to the Creator of the world, while at the same time being constantly attacked by the animal soul wanting to dominate and rule over the "city" - the body.

These lessons are in audio, which means you can listen to them at your leisure without the need to concentrate on a text. They are guaranteed to inspire you and make you aware of the reality of being a person with ordinary material needs - aspiring for nothing less than total cleaving to G-d.

These Shiurim are given by Rabbi YY Jacobson. If you'd like to learn privately (not these audio Shiurim) you can schedule private lessons together with Rav Eliyahu (on Skype or in person) and learn together, discussing the realities of life, the thirst for G-dliness and the constant challenge of having to live in a material world. rebeliyahu@gmail.com

Features

• Discover the inner world of Chassidus
• Brilliant and inspiring in-depth Lessons in English on the entire 53 chapters of Tanya
• This Series of 150 Lessons is presented by the renowned chassidus teacher Rabbi Yosef Y. Jacobson

Yahrtzeit of the Alter Rebbe - Rabbi Schneur Zalman of Liadi - 24 Tevet

RABBI SCHNEUR ZALMAN OF LIADY

THE ALTER REBBE

Yahrtzeit 24 Tevet

Born: 1745
Died: 1812 (24 Tevet)

Rabbi Schneur Zalman of Liady was the first Rebbe of the Chabad Lubavitch dynasty. His father’s name was Baruch, and because of this his last name would become Baruchowitz (son of Baruch.) He was an exceptionally brilliant young man and it is told that his soul was a Neshama Chadasha – a new soul. This is a kabbalistic expression teaching the very high level of the soul which has no need to come to the world for perfecting itself in the normal sense of other souls which come to repair themselves in this world. For more information about the nature of the “new soul,” see the Arizal’s work Shaar HaGiglulim (Gate of Reincarnations) where he describes the different level of souls and their need for repair. 

For more information about the life of the Rabbi Schneur Zalman’s father Baruch and his teachers, see the previous Rebbi – Rabbi Yosef Yitzchak of Lubavitch’s “Lubavitcher Rabbi’s Memoirs.”

In this beautiful two volume work, one gets a view of the life of the hidden Tzaddikim and their efforts in bringing the Torah – including the hidden aspects – to the masses. 

The name Schneur is actually a combination of the two words “Shnei Ohr” – meaning “Two lights”. The Rebbi exemplified what this meant, because he became an authority in both the revealed Torah through his magnum opus in Halacha (Jewish law) – the Shulchan Aruch Harav, and through the hidden Torah (Kabbalah) in his work “Tanya” – a masterpiece that tells of the battle of the animal soul and the G-dly soul to be found inside the average person.

The Alter Rebbe’s son, who would take over the Nesius (the leadership of the Chabad movement) would become known as R’ Dov Ber Shneuri – because his father was named “Schneur”. All the descendants afterwards would become known as Schneerson (the son of Shneur.) 

The Alter Rebbe lived at the time when the great giant in Torah known as the Gaon of Vilna (Rabbi Eliyahu Kramer 1720-1797) lived. In fact, when the Alter Rebbe had spent some time learning already – he was faced with a decision of continuing his learning either from the leader of the Misnagdim (those opposed to the teachings of Chassidut) or from the leader of the Chassidim at the time – the Maggid of Mezritch – Rabbi Dov Ber, the student of the Baal Shem Tov. It is said that he made up his mind regarding to whom to turn, based upon just one point that entered his mind…

Rabbi Schneur Zalman was already an outstanding Talmid Chacham (great Torah sage) even in his early twenties (and before!) His question in continuing his progress in attaching himself to G-d revolved around the two areas – learning and prayer. Which was the better – learning or prayer?! Rabbi Shneur Zalman thought to himself – if I am interested in learning more – then I must travel to Vilna. If I am interested in learning how to pray, I must travel to the Maggid. Since I already know how to learn, I will turn my attention to learning how to pray. And with this, the Alter Rebbe made his path towards learning from the Great Maggid!

The Alter Rebbe would end up taking the reins (reign) of the main teachings of Chassidut as taught by the holy Baal Shem Tov. He would become the first of 7 Chabad Rebbes to live – all whose “soul” purpose was (is) to fulfil the ultimate blessing in the world of the bringing of Moshiach. In fact, this process began in great measure with the Baal Shem Tov, who was told by Moshiach himself, while on an ascent to heaven (Aliyat Neshama) that he (the Messiah) would come when the teachings of the Baal Shem Tov would spread outwards. This became the mission of the Baal Shem Tov, who passed it on to the Maggid, who passed it to the Alter Rebbe, who passed it continually onwards until it reached the 7th Lubavitcher Rebbe who put tremendous stress on doing everything we can to bring Moshiach RIGHT NOW!

To understand more about the Alter Rebbe would take many books. A brief posting as this can do no more than give this simple outline for the reader to think over.

Now, it is up to the reader interested in learning more to begin the process of learning just who this special soul was (is), what his teachings are, the legal and the mystical and to begin to understand G-dliness as taught through the teachings of the holy Baal Shem Tov.

Should you wish to learn more of the Alter Rebbe’s teachings, or more about the Alter Rebbe, do be in touch with Rav Eliyahu directly rebeliyahu@gmail.com

Hayom Yom - 16 Elul - Saving 'One' Soul

HAYOM YOM
16 ELUL
SAVING ‘ONE’ SOUL

“The Alter Rebbe explained the statement ‘Whoever saves the soul (life) of a single person of Israel, it is as if he saved an entire world’: One must see a Jew as he “is found” in the first thought of Adam Kadmon [the highest level of holiness, which is the source of the unity of Jewish souls.] And there “is found” every single soul together with all the generations of its offspring until the coming of the Moshiach, the righteous Redeemer. And when one does a favour to a Jew, one does a favour to all these souls until the end of all generations.”

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Sometimes we find ourselves caught up in a web of confusion when it comes to our duties in this world. Each of us wonders what is required of us. Each of us wonders which parts of Torah we should learn next. How much have we learnt and mastered? Have we “grown” enough in our Torah learning? Can we read and understand Rashi correctly? What of Tosefos? Are we fluent in the Rishonim and Acharonim (the earlier and later commentators)? Can we Pasken in Halacha yet (derive the law)? Have I learnt more than my fellow – especially considering the time I’ve already spent in full time Torah learning?

Our thoughts can simply overwhelm us as we try to understand our purpose in this world and the supposed achievement we are required to accomplish. Chassidut – as it so often does – turns the tables. Just when we figure we have worked it all out and that life is all about making huge strides in Torah learning and growth (which is also to be admired!) – the Alter Rebbe teaches us the true reality of the life of a Jew. While we may think it’s all about mastering the entire oral law – off by heart (no less), the Alter Rebbe focuses on an area which must touch each of us in every single way – every single day (and every single moment.)

With only one word to describe Chassidut – the total realisation of life and purpose comes into focus and view. Achdut (Unity!) All of existence is unified because G-d (so to speak) is completely unified with everything. There is nothing else besides Him.

In particular, when G-d created the world, and began to form the series of worlds that lead into this material world (known as the material world of Asiya – as opposed to the higher spiritual world of Asiya), He began with the highest of all worlds known as Adam Kadmon – or Primordial Man. Another 4 main worlds followed – Atzilut, Beriya, Yetzira and Asiya (being the lowest.) To know the secrets contained in Adam Kadmon would be to say that one has achieved “touching” G-d so to speak – touching Him in sight, hearing, smell, taste – and even touch. Hidden inside this world is to be found all of creation as it exists at all times and in every place. The fullness of “man” is to be found here.

In particular, hidden inside this world, there is to be found the absolute unity of the Jewish people. Every single Jewish soul – linked with every other soul. Were we to have the merit to be able to glimpse with our physical eyes at the unity of Jewish souls contained therein, we may imagine seeing a spiritual body – something like our physical body – only that it is spiritual. Every soul – completely linked to every other soul – with absolutely nothing separating them. And hidden inside this world, we would see how each soul links to the other, to its ancestors (as in this world) and its descendants (as manifested in reality in this world.)

Our duty in this world is to see this in reality and actuality as well – no less! Our duty is to realise that without this complete unity – we are nothing better than separate blades of grass apparently growing in their own way with their own lifestyles and happenings. Unlike (apparently separate) blades of grass, we are completely unified.

This means that when we do a favour to another Jew, we are not just helping that person, we are also helping every single other link in the chain of connection connecting this soul with its ancestors – and all the more so – its descendants. Our favour does not just touch the life of this person, it will touch the life of every other descendant that issues from him.

Our smile may seem to only illicit the smile of another. Yet, because of this kindness, the effect may well result in this person meeting a marriage partner, marrying and having 20 children – all of whom learn the value of giving (even a smile.)

Our one dollar note of charity may seem to be just a green piece of paper being able to achieve not much more than the value of the paper itself… but perhaps it is this dollar bill that will be used to purchase the winning lottery ticket that this poor person will purchase (as it is all they have!) – and so because of this, not only one life is changed, but many generations thereafter.

Favours have no limits. A kindness can be done to all, and the variety of kindnesses that can be done is only limited by infinity without constraints itself!

We can of course think about all the terrific learning we will be doing soon – completing the oral law to outsmart our friends and showing how learned we have become. Or we can focus on a purpose rooted in the highest levels of G-dliness, concealed in the world of Primordial Man. We can see each other as G-dly links of a chain, intertwined, intermeshed, interlocked, interwoven and intermixed with each other, all a part of the same unity of G-dliness. We can see each other as being our very own selves. We can realise that saving the life of another (through a smile, a dollar, or a much needed kindness) does not just save that person, it saves every single other soul that will issue from him during his lifetime. In return, and because we are so interconnected, we can know one thing for sure – we are also saving ourselves and the entire world – because we are all in actual fact one body.

The Baal Shem Tov could not have made our purpose in life clearer when he said, “Sometimes, a soul comes down into this world for 70 or 80 years just to do a material favour to another Jew, and how much more a spiritual favour.”

Hayom Yom - Sivan 10 - Lights and Matches!

LIGHTS AND MATCHES

"The Alter Rebbe once answered someone who entered for Yechidus (lit: Unity or Oneness - a private meeting between Rebbe and Chassid): The Children of Israel are called candles. A candle is composed of a vessel, a wick, oil and a flame. However one must kindle the flame, and then it lights up! The candle in you is good, however there is lacking someone to light it up. By means of strongly stricking the stone of the animal soul, a spark of fire flies out which illuminates the G-dly fire!"

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"The candle of G-d is the soul of man" - teaches the Torah. It is only that sometimes we need someone to light it up!

The Rebbe Rashab taught that we all need to be lamplighters! Much like in the old days, the "lamplighter" would run along the streets literally lighting up each street lamp, so too does each Jew have an obligation to light the dormant spark resting inside the body of another Jew. That spark which is in actuality the soul of a Jew - the essential spark of G-dliness inside each of us.

Sometimes we are fortunate in being blessed that G-d mysteriously sends through a lamplighter to light ourselves. Other times - we are the mysterious lamplighters for others. And yet other times, there may be some obstruction holding back another from actually lighting us up!

When we find ourselves in such a situation, we must simply take the match that another gives us - and light ourselves with it, illuminate ourselves, and get ourselves inspired through the encouragement of another. Of course, simply being ready to be illuminated is the easiest option. All one needs is to stand ready to be lit up (and perhaps simply ask the lamplighter to light us)!! But when this fails - because for some reason we are not "taking to the flame presenting itself", we need to at least be prepared to accept the match that the lamplighter gives to us - and light ourselves up!

The Alter Rebbe - I want nothing...

"I don't want anything.

I don't want Your Gan Eden (Paradise).

I don't want your Olam HaBa

(World to come).

I only want You!"

The Alter Rebbe - Rabbi Shneur Zalman of Liady (1745-1812) was focused on just one thing. G-d Himself. It seems that modern Torah methods continually focus our attention on improving ourselves - all in the name of greater rewards - Paradise after we leave this world, the World to Come - after this, and many other pleasureable states.

What are we doing in this world after all? Isn't it all about doing the right things so that we can have it all be good for us once we leave this world? How often are we caught up in pointless conversations with "great leaders" who continue to drum into us the terrifying events destined to occur to us after leaving the world - all because we simply did not behave correctly.

Chabad Chassidus is all about Hisbonenus - Contemplation. It's about spending some time each day contemplating on what really counts. Perhaps, "what-really-counts" is actually something far deeper than we seem to think it is. Perhaps we need to shift our focus onto Something Else? Perhaps, with a focus on Something Else, we will automatically be aware of what it is that we need to do in the world. Naturally, the duties incumbent upon us are those things related to Torah learning, Mitzvah observance, and prayer. They're all about interacting correctly with others, with ourselves, and with G-d Himself. This is not a free-for-all world where we may do as we please without any "after-effects."

But are we perhaps being too tied down to books... instead of Something Else?

The Alter Rebbe - a new soul - knew, that without One Thing, there is nothing else. (Or perhaps, this nothing else is this One Thing!)

It's not about Gan Eden. It's not about the World to Come. It's not about anything at all actually. It's about G-d Himself. There is nothing else to desire but Him. Once a person is able to appreciate this, truly, completely and internally, the euphoric experience of such feelings are so strong, that in fact, one might actually get his wishes. This is known as Kelot HaNefesh in the language of Chassidus. The total consummation of the soul within G-dliness. It is such an awesome state, that one person is mentioned in the Gemara as having attained it. Ben Azzai. As he entered into the deepest secrets of Torah, cleaving to G-d with complete Devekus, he could no longer bear to be in this world any longer, and simply expired into the realms above.

Was he looking for Gan Eden? Was he searching for the World to Come?

He was searching and longing for nothing else... but G-d Himself... and so measure for measure, this is exactly what he received.

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There is no picture for today's posting. In order to cleave to G-d, we can only contemplate one thing - - Nothing! It is this that we must desire. Nothing... but G-d Himself!

Iyar 13 - Know that Everything Above is from You

HAYOM YOM - IYAR 13
KNOW WHAT IS ABOVE IS - FROM - YOU!

"At Mincha (today) we say Tachanun"

The above teaching relates to the joyous day of tomorrow - Iyar 14 - Pesach Sheni. While tomorrow is a joyous day and therefore we do not recite Tachanun, nevertheless we still do say Tachanun at Mincha today. Usually the custom is not to say Tachanun on the day preceding a day that does not require Tachanun to be said. In our case however, we still do recite Tachanun at Mincha today.

"The Alter Rebbe (Rabbi Schneur Zalman of Liady - 1745-1812) - in those years when he would say short discourses, said: 'Know what is above you (as is traditionally translated comes to teach that a person should have fear of sin in being aware that Someone is watching! In our case however, the Alter Rebbe explained it differently) - Know that what is above is from you (the Hebrew word 'Mimcha' can be translated either as 'above you' or 'is from you.'). Know, that whatever is above - the Partzufim and the Supernal Sefirot - everything is from you. This is all dependent on the service of man.'"

The original teaching in Pirkei Avos teaches us that we are required to be aware of the Creator of the world. We should go about our daily activities being aware that G-d is above us, aware of our actions and constantly watching us, judging us and also taking care of us in whatever we need.

While this could have negative connotations in our thinking of G-d as a "hating" and "vengeful" G-d (G-d forbid!), ready to strike us down with a bolt of lightning, should we do anything wrong, it should rather have the positive connotation of making us aware of our duty to do what is right in the world - because this is ultimately what G-d really wants from us. Indeed, the fact that for the most part (in a revealed manner), our lives are constantly filled with miracles in everything from the ways our bodies work, to the ways in which sustenance comes to us, to the miracles of nature, these things should be large enough signs that in fact G-d is running the world for our good - and not to take harsh judgmental action against us. Nevertheless it is not for us to think that G-d will simply give into our limited ways of thinking, and thereby simply bestow upon us constant revealed good, no matter what we do. Rather, it is up to us to be aware that we are required to work on ourselves, to do good for ourselves and others - and for G-d Himself. "Know what is above you" - G-d... watching and being aware of every single thing we think, speak and do.

The Alter Rebbe however explained the Hebrew translation differently. "Know what is above is FROM you." Everything that happens, whether to ourselves or the world in general is because of our actions (our speech and our thoughts!) In Kabbalah we call this an "Awakening from Below". The "Awakening from Below" causes an "Awakening from Above!" Once we behave in a certain way, it causes an action with the exact same power to be brought down below.

Much like the rain we receive coming from the clouds, is only actually the waters from the ground that have evaporated and have risen into the heavens - in order to bestow blessing upon us, so too our "awakenings from below" cause our efforts to "evaporate" upwards, ultimately causing a measure for measure bestowal of goodness into this world in accordance with our deeds (speech and thought!)

In fact, the very way in which the Kabbalistic universes function, is literally in accordance with everything we do. When we recite a blessing on food before eating, we cause an elevation of our thoughts and speech, which in turn causes a bestowal of blessing into the food which then blesses our bodies and souls with the necessary nutrients to think straight and behave correctly! When we put on Tefillin, observe the Shabbat day, follow the laws of Family Purity etc., we awaken "things" below, which in turn causes awakenings above, and so those "things" that we see coming about in this world are actually coming about from our efforts in this lower world.

Consider your next thought, word, or action, and imagine the power of it as it evaporates above, and the blessing that will come through the goodness in the thoughts, words, or actions that you are doing. If of course those thoughts, words or actions are not in accordance with Torah, imagine well what possible effects these could have. Then, watch life happen and see the effects of your efforts. It is not for nothing that things are happening in the ways they are. It is you who are making them flow in the exact ways that are currently happening!