Tanya- SoulWords

Another method for attaining joy is by considering the fact that since the destruction of the Temple, "The Holy One has no other sanctuary in this world than the four cubits of halachah. Thus, by engaging in the study of Torah at appointed times, one will be gladdened upon the realization that he merits to act as G-d's "host" in this world. This joy, and other joys described in these chapters, in no way precludes a person from also feeling frustration over the limitations of his body and animal soul. As stated in the Zohar, "Weeping is lodged in one side of my heart and joy is lodged in the other."

The advice in the previous chapter, that of redefining our self image as soul-centered rather than body centered, is also the way to fulfill the commandment "Love your fellow as yourself." Only our bodies divide us; our souls are one. (Significantly, the number 32 in Hebrew is ל"ב which also spells the word "lev" meaning "heart." This reminds us that ahavas Yisrael is the "heart of Tanya.")

We Addressing the problem of "timtum halev" (blockage of the heart) which causes a person not to feel. In this chapter, apathy is identified as an even more dangerous emotional state than sadness. Solutions are given for combatting the problem, primarily the use of personal inventory as a method of breaking down the complacency of the animal soul.

Not only should one who has sinful impulses not be ashamed, he should rejoice in the opportunity to curb these impulses and thereby do a mitzvah.

What is the importance of joy? And how does one rid oneself of worries over material problems. (First half of Chapter 26.)

"It is very close to you--in your mouth, in your heart, to do it." Even the regular person can change his or her emotions enough to muster sufficient motivation to produce behavioral results. This is done through meditation.

Just as there are two types of tzadik and rasha, there are two types of beinoni--"one who serves" and "one who has not served." The struggle of the beinoni has inherent value. Without it, it is as if he does not even serve G-d, for service is only that which requires us to go beyond our established pattern.

We continue to learn about the personality of the beinoni. Emotionally, the beinoni is no different than a rasha, yet behaviorally he resembles a tzadik.

The tzaddik is the one who has defeated his or her animal soul either incompletely by neutralizing it or completely by transforming it. The rasha has not defeated the animal soul and sometimes allows it to gain control of the modes of expression (garments.)

These chapters look at the unholiness within our own animal soul as well as in the universe around us. Just as the G-dly soul is composed of ten holy powers and expresses itself through three modes of holy behavior, so does the animal soul possess ten unholy powers and express itself through ten unholy modes of behavior (Ch 6). In the world around us, there is neutral negativity which can be elevated and refined (Ch. 7), as well as irredeemable negativity which must be avoided (Ch. 8).

The G-dly soul seeks expression through three modes or "garments"--namely, thought, speech, and action.

The "second soul" described in Tanya is the impulse for losing oneself in the Oneness of G-d. This chapter describes the selflessness of the "nefesh elokis" (G-dly soul) as opposed to the self-preservation of the "nefesh habehamis" (animal soul.) This soul is equally present within every Jew regardless of their spiritual standing. This is one's true self which one reveals by being connected to a tzadik.