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The Tanya Book in English
The Tanya Book in English
The Tanya Book in English
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The Tanya Book in English

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This book called the Tanya book in English explains the original Lubavitch manuscript of the Tanya written in around 1797.

This book explains the worlds of atzilut, Beriah ,yetzsirah, assiah. The archetypal and emanation world called atzilut, the Creative World called Briah, the Formative World called Yetsirah, and the Material World called Assiah.
LanguageEnglish
PublisherXlibris US
Release dateSep 21, 2020
ISBN9781664131620
The Tanya Book in English

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    The Tanya Book in English - Abraham Menachem Mendel Igla

    Copyright © 2020 by Abraham menachem Mendel igla.

    All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.

    Any people depicted in stock imagery provided by Getty Images are models, and such images are being used for illustrative purposes only.

    Certain stock imagery © Getty Images.

    Rev. date: 09/18/2020

    Xlibris

    844-714-8691

    www.Xlibris.com

    819870

    CONTENTS

    Part 1: Likutei Amarim

    Part 2: Likutei Amarim

    Part 3: Shaar HaYichud VehaEmunah

    Part 4: Igeret HaTeshuva

    Part 5: Iggeret HaKodesh

    Part 6: Kuntres Acharon

    Part 1

    Likutei Amarim

    My name is Abraham menachem mendel son of yehuda Arieh and son of Rachel and here I am elucidating the tanya book. I studied at the Melbourne Lubavitch Yeshivah from 1968 to 1975. I officially got my qualification in 1982. The book the Tanya was written approximately in the years 1797 and copyright laws do not apply here.

    A rebbe is so important because he has the important quality of to be able to go for yourself out of your fathers house into the world like Abraham our original Hebrew person in the world facing and dealing with the problems of life, money problems, health problems, the enemy towards you in life. A rebbe goes to look after the four types of people coming to the Passover Seder table, the wise person, the Rosha or evil doing person, the simple person of mind, the person who does not even know how to ask a question. The holy Tanya Sefer book gives a man or woman strength in mind and body to have these qualities of a rebbe. Study the Tanya and you will be strong in mind and body. The wise person may say a man who does not even know how to ask a question is not worth spending time with. But the wise person explains this man who does not even know how to ask a question is like a lost sheep in a mountain. Moses was chosen by the creator of the universe to be a leader because he rescued an animal sheep whom got seperated from his flock of sheep, meaning the wise person who says a person who does not even know how to ask a question is not worth spending time with because he is like a lost sheep is not a wise person but an evil doing person. A real rebbe looks after all New York Jewish people and Sydney Australian Jewish people and Melbourne Australian Jewish people. Messiah will help all Jewish people in the world to be strong in mind and body fighting and succeeding in battles of small cities all over the world.

    The messiah will do this as a szadik or beneni as long as this person teaches the world wide Jewish community to successfully win battles all over the world in business, study, health, defeating the enemy, conquering the evil in a person. Evil like a bad diet is from a lack of strength or self control or knowledge. Tanya teaches a person when studied discipline and strength of mind which all creates a strong body and a beautiful body.

    A szadik has no evil desire and does not act on evil. A Benoni has evil desire but does not act on evil. The einsof, ein sof, or gods radiation which is everywhere touches a szadik differently than a Benoni. But it is the same einsof coming into the world differently for a szadik and a Benoni bringing the messiah in two different ways.

    The mystery of a szadik and a benoni bringing the messiah differently is explained by mimonades who says where a szadik stands a Benoni can not stand and where a benoni stands the stzadik can not stand. In fact they are equally important in bringing the messiah. For a stzadik and a Benoni the world of atzilut is different which is why where a stzadik and a Benoni occupy a different physical space in the world even when standing geographically on the same spot. Atzilut is the space created when god or the einsof contracts to create space. Contractions of the ein sof are szimtzum.

    The 4 main worlds. The Tree is divided into four levels known as the Four Worlds (these worlds correspond to the senses of vision, hearing, smell and speech): The Archetypal World called Atziluth, the Creative World called Briah, the Formative World called Yetsirah, and the Material World called Assiah.

    Beri’ah, Briyah, or Briah (also known as Olam Beriah literally the World of Creation), is the second of the four celestial worlds in the Tree of Life of the Kabbalah, intermediate between the World of Emanation (Atziluth) and the World of Formation (Yetzirah) the third world, that of the angels. It is known as the World of Creation, or Korsia

    Namely: Chochmah (wisdom), Binah (understanding) and Daat (knowledge) are called mothers; and the seven doubles are [the emotional attributes known as] the seven days of Creation: Chesed (kindness), Gevurah (severity), Tiferet (beauty), and so on, the other four being: Netzach (endurance), Hod(splendor), Yesod (foundation), and Malchut (royalty).

    The human soul [and its ten faculties]; they are divided into two general categories: seichel (intellect) andmiddot (emotional attributes).

    They (Chochmah and Binah) are the very father and mother which give birth to love of G-d, and awe (yirah) and dread (pachad) of Him.

    Try when one contemplates another aspect of G-d’s greatness, namely, how in His presence all creation is considered as naught, — the middah of awe for the Divine Majesty will be born and aroused in one’s mind and thought, to fear and be humble before His blessed greatness, which is without end or limit.

    Even one who is wise (by utilizing his faculty of Chochmah) and understanding (by exercising his faculty ofBinah) in the greatness of the blessed Ein Sof, yet, unless he applies his Daat and fixes his thought firmly and diligently on his understanding of G-d’s greatness, he will not produce in his soul true fear and love, but only vain fancies.

    Every Jewish person has two souls. One soul originated from the sitra Achara.

    The second soul comes originally from god who has the most supreme wisdom in the universe. Every soul consists of nefesh, ruach, and neshamah. These souls are connected to the wisdom of god via the four worlds. The Archetypal World called Atziluth, the Creative World called Briah, the Formative World called Yetsirah, and the Material World called Assiah.

    The Hebrew terms nefesh (literally living being), ruach (literally wind), (literally breath), chayah (literally life) and yechidah (literally singularity) are used to describe the soul or spirit.

    The soul is as follows:

    • Nefesh: the lower part, or animal part, of the soul. It is linked to instincts and bodily cravings….

    • Nefesh comes from kelipot and sitra achara.

    • Ruach: the middle soul, the spirit….

    • Ruach comes from kelipot nogah and a person can spiritually elevate this kelipot nogah.

    • Neshamah: the higher soul, or super-soul. Neshama comes from wisdom and a man has wisdom originally from the wisdom of god or supernal wisdom.

    • Nefesh (): the lower part, or animal part, of the soul. It is linked to instincts and bodily cravings. This part of the soul is provided at birth. (primary place: liver) The Chasidut teaches that it is possible to make holy even daily habits, such as eating and working.

    • Ruach: the middle soul, the spirit. It contains the moral virtues and the ability to distinguish between good and evil. (primary place: heart)Knowing heart— a heart that knows that whatever happens in the world comes from God.

    • Neshamah (): the higher soul, or super-soul. This separates man from all other life-forms. It is related to the intellect and allows man to enjoy and benefit from the afterlife. It allows one to have some awareness of the existence and presence of God. (primary place: brain).

    Every Jew has a nefesh known as the nefesh ha Bahamas or animal soul. Every Jew has a neshomah known as nefesh elokis known as a godly soul. The nefesh elokis spawns the yetzer tov or inclination to do good according to the Torah. The nefesh ha Bahamas spawns the yetzer hora the inclination to do bad or evil. Evil in the Tanya comes from spending time not involved in the study of the Torah or Jewish law pursuing idle thinking or tasks or pleasures. Evil in the Torah comes from doing Torah negative transgressions. Tanya teaches a man or woman not to think in the direction that leads a person to sin in the eyes of the Jewish law. Tanya says focus on study of the Jewish law and teach a person not to follow the yetzer hora. The person following the teaching of the Tanya teaches their yetzer tov, inclination to do good, to conquer their yetzer horah, inclination to do evil, like a battle of a small city.

    The nefesh elokis, godly soul, has three, 3, garments thought, action, sipeech. This is created this way by god to do the 613 commandments of the Torah.

    Love is the root of 248 positive commandments of the Torah or bible. Fear is the root of 365 forbidden commands in the bible or Torah.

    The kelipot and sitra achra is involved in breaking a prohibitive law in the bible or Torah.

    Thought, speech and action, each more remote than the one before. Thought is the inner most garment, with speech the next, and action the next garment of the nefesh elokis, godly soul.

    There are three garments of the bible, Torah and commandments, being called garments of nefesh, ruach and neshamah. The quality of the garments of the bible, Torah and its commandments, is higher than the quality of the soul itself.

    God compressed his will and wisdom in the 613 commandments of the bible. The bible clothed itself in the twenty four books of Torah, nevim and ketuvim. People studying these books are able to grasp the bible.

    The Torah is the laws of the bible, nevim is the book of prophets in the bible, ketuvim is the writing of the bible regarding historic records of the Jewish people in ancient times and is the third section of the tanakh. Now the light of god envelops the soul. This is strong. The ein sof is always enveloping the soul and this light has no point source. It is like a radiation.

    Many wise people and rosha, evil doing people, think shechina envelops the soul but only the ein sof is always enveloping the soul. Shechina is a light with a point source. Both lights ein sof and shechina are holy.

    Godly wisdom and godly wisdom are clothed or covered in cloths of the Torah and the commandments of the Torah. The soul is nourished by the ein sof, when a person studies and understands the bible that person is studying. The Devine soul consists of ten holy sefirot. There is a soul which is derived from the sitra achara of the kelipot nogah.

    This soul consists of ten crowns of impurity. Wisdom, understanding and knowledge is the source of middot for bible interpretation. The shechinah rests on a person when that person is engaged in the Torah or bible. The shechinah is godly light with a single point source. The godly light of the ein sof has no point source and is everywhere all the time.

    A person not involved in the bible or Torah receives still the ein sof godly light. It can never be dark like before creation of the world even when a person is not engrossed in bible or Torah. Before the Torah or bible was given to Moses it could be dark like before creation as if the space in the world never existed. Sodom and Gemara cities were destroyed in a way like they never existed because these two cities never followed the laws of Noah and no godly light was in these two cities. But after Moses received the bible from god no place in the world could be completely dark like before creation as if the world never existed.

    There is always some light from god in the world from the ein sof, a light with no point source, and a deminished godly light of shechinah, a light with a point source.

    The godly light of the ein sof is clothed in the ten sefirot of the four worlds atzilut, Beriah, yetzirah and Asiyah. God reveals god through the ten emanations or sefirot of each world atzilut, beriah, yetzirah and asiyah. Each world having ten sefirot. The sefirot are the ten emanations, processes which originates from a source, of Jewish Kabbalah that not only creates the four worlds, but in time past, present, future continue to create the four worlds, as the four worlds in Jewish kaballah are continuously created in every moment.

    Atzilut is the highest of the four worlds of the kaballah tree or kaballah. Beriah world follows atzilut in highness sequentially not consecutively as there may be an interuption between these two worlds in time of original creation as god took seven seperate days to create the universe resting on the seventh day. This separation in time of creating the world of atzilut and Beriah seperates the two worlds in space. Space in kaballah is seperated in space by space and time of creation. In physics the universe expands in the same principal.

    The world of yetzirah follows the world of Beriah and the world of yetzirah is less higher than the world of Beriah which in turn is less higher than than the world of atzilut. The world of asiyah is less higher than the world of yetzirah. Atzilut is the world of causes. Beriah is the world of creation. Yetzirah is the world of formation. A lady being pregnant is strengthened by the world of formation, yetzirah. The world of asiyah is the world of action. The world of asiyah is the world Moses used to destroy, with the slaves of Egypt, by holding up the staff of god, the enemy with the Jewish army. Moses arms were so tired Aron his brother held Moses arms in turn holding the staff of god giving strength in action, the world of asiyah, to the Jewish army to defeat the enemy. Blessed is Aron for being a good brother to Moses. We do not have Moses today or the staff of god but in a battle the Jewish army in the world of action, asiyah, is strengthened by printing the book the Tanya near the front line of battle. When an intellect perceived and understands some intellectual subject, the mind grasps that subject and encompasses it.

    The intellect is clothed within the intellectual subject. For all the good bible deeds, mitzvot, involving action and speech god clothes the soul, and envelopes the soul with the light of god. When studying the bible, the Jewish Torah, the Torah knowledge the torah is absorbed in the soul. The intellect of a person is encompassed within the Torah or bible. Study of the Torah or bible brings the ein sof godly light to be absorbed by the soul. Shechina a light godly type from a point source is not really what goes on, when studying the bible or Torah, since shechina is not absorbed by the soul. Shechina godly light goes over the soul. In studying the bible or Torah the godly light that is absorbed in the soul is ein sof not shechina. Mitzvot or bible good deeds brings the shechina godly light to the soul of a man. Moshiach or the messiah is brought into the world by study and practice of the bible or Torah.

    In heaven bible deeds or mitzvot are the garments of the soul. Torah or bible study is food for the souls in heaven, souls go to heaven.

    Mitzvot, bible deeds, are garments to a soul referring to a godly encompassing light, holding the soul within this godly light, not penetrating the soul. The Tanya uses the word encompassing light holding the soul within the godly light for mitzvot or bible good deeds. This light does not go through a soul and is shechinah light here for mitzvot.

    Torah study is the food of the soul and there is an indwelling light of a soul inside the soul, this godly light is the ein sof.

    Torah study is also food for the soul meaning the godly light of ein sof outside the soul connects with the godly light inside the soul, the ein sof inside the soul. A godly light with no point source the ein sof outside the soul and inside the soul, an indwelling light, connect and become one space one ein sof. When more people study the bible, or Torah, connecting ein sof in the world to the ein sof of souls inside people in the world to be one space of ein sof the messiah, moshiach, can come into the world. The messiah or moshiach is achieved in the world also by bringing shechina into the world by mitzvot, or bible deeds.

    If a person expresses words of Torah orally the breath of speech becomes a godly encompassing light containing the godly light, shechinah, not going through the soul. Shechina godly light encompasses the soul and does not go through the soul in the breath of speaking orally the words of the bible or orally speaking words of Torah. Ein sof is everywhere, but the einsof of the space outside the soul connects with the eins sof inside the soul, which is a indwelling godly light of the soul connecting with godly light outside the soul the ein sof outside the soul.

    The divine soul, called nefesh elokit, is the human source of godly desires or yetzer tov. In the Kabbalah the animal soul, nefesh habehamit, is a soul that gives life into the physical body. Surprisingly it, the animal soul, is the source of kindness and compassion, not the divine soul. Only the animal soul can feel hunger for example, which tells the mind to provide food for another person who one knows is hungry.

    Both souls have faculties, reason and intelligence, and garments. The Devine soul has ten sefirot and three garments made out of thought, speech, action. God reveals god or ein sof godly light through sefirot.

    The first of the sefirot is called meter which is the super conscious beyond conscious intellect. The next three sefirot are wisdom, chokhmah, and understanding, binah, and knowledge, da at. The seven subsequent sefirot are chesed, gevurah, Tiferet, netzach, hod, yesod, malkuth. Chesed is love and kindness.

    Gevurah is strength in mind and body. Tiferet is adornment or decoration. Netzach is victory or endurance or perpetuity or a state of lasting forever. Hod is splendour and glory. Yesod is foundation. Malkuth is the bride related to bride groom.

    The soul of the sitra achra is derived from the kelipat nogah. The soul of the sitra achra consists of ten crowns, faculties of kelipah, of impurity. These ten faculties of kelipah consist of seven emotional traits.

    Emotional traits are lust, kindness, anger, boastfulness.

    The intellect, seichel, gives birth to these seven emotional traits or middot. The intellect is subdivided into wisdom called chochma, understanding called binah, knowledge called da at. Thought and words and a person’s action are called impure garments. This relates to the kelipat nogah. This relates to the nefesh habahamit or animal soul in Kabbalah expressed here in the Tanya book.

    The Devine presence rests apon a person studying the bible or Torah or apon the gathering of ten people. This refers to the godly light called ein sof which connects to these people in these situations. When Abraham in sodom and gemora or Gemara cities asked god if their are ten righteous people will god not destroy these cities. There was no ein sof, godly light, in these cities and they were destroyed as if the cities never existed.

    But we know when shechinah or godly light is not with a person the person is not destroyed, like when a person is not doing a bible good deed or mitzvot. So we know in Abraham story of the cities sodom and gemora the ein sof was not in these cities.

    The gathering of ten people connects with the godly light called the ein sof when they are not doing bible good deeds or mitzvot. Only prayer or mitzvot can bring the godly light called shechinah, but a simple gathering of ten people who are righteous brings the godly light called the ein sof.

    The limited form of life Force reaches the kelipot by descending through contractions and through the kabalistic worlds, the vitality of this godly life force goes through space contractions, called tzimtzum. The limited form of the life force is the

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