Tanya in depth text based learning.

Tanya in depth text based learning. Perek 1.

Tanya in depth text based learning. Perek 2.

Tanya in depth text based learning. Perek 3.

Tanya in depth text based learning. Perek 4.

Tanya in depth text based learning. Perek 5.

Tanya in depth text based learning. Perek 6.

Tanya in-depth text-based learning, Perek 7. Class 1 of Perek 7 is included with Perek 6.

Tanya in-depth text learning, Perek Ches.

In depth text based learning of Tanya (section one) chapter nine.

Tzadik both levels: ורע לו which is אינו גמור and וטוב לו which is צדיק גמור

The two levels of Rasha are discussed in this chapter and the link between רשע וטוב לו and רשע שאינו גמור and רשע ורע לול and רשע גמור.

The "Beinoni". The idea of Madraigas HaBeinoni (as opposed to Midas HaBeinoni) is discussed here

Now that we've defined the מדריגות הבינוני (as the combination of מלוכה וממשלה) let us explore the various Gemaros quoted on the first page of Tanya, beginning with the idea of זה וזה שופטן and more.

In addition to the מדריגת הבינוני which is like the שם התואר of בינוני there is also מדת הבינוני which is attainable for all of us.

Tzadik and Rasha (Beinoni) are not the same as Oved and Lo Oved (that are two levels in Beinoni) This Perek explores different levels of Beinoni, that use different types of motivation with varying measures of success.

The point of the emotion is action; so even if the emotion is incomplete, but if the action is (still) in lace it is right. Machshava Tova HaKadosh Baruch Hu Mitzarfa LiMa'aseh.

The end of the first "type" of Beinoni; using the mind to arouse the heart at least enough to master one's self.

We begin exploring the "short (long) way" to Beinoni here. The idea of Ahava Misuteres (Hidden Love).

The continuing discussion of Ahava Misuteres, the hidden innate love every Jew has for G-d in his Soul.

Achdus Hashem is introduced here; the world is insignificant next to Him, as it is like a mere few words and thoughts next to an infinity.

Achdus Hashem's discussion continues and deepens here; the Alter Rebbe explains the notion of (Tzimtzum Shelo Kipshuto, using the form of) Dibbur Shelo Kipshuto; words that are spoken and never said (never leaving their Source). The end of the Perek speaks of Tzimtzum to create worlds (in their perspective only) of Kedusha.

1) The creation (that exists from our perspective 'only') has Truth, as the Torah speaks in the language of man. 2) (But) this includes Klipa created by a series of concealing steps: A. Ribui Tzimtzumim, B. Achorayim, C. Makif, D. This brings to Misa etc.

Mitzvos are 'Achdus Hashem' as they are as limbs carrying the Soul inside with total subservience. Torah is 'Achdus Hashem' as it is the Light of the Ein Sof itself, including Sovev. This can in theory bring to Yirah Ila'a, which is higher than (Chochma=) Torah!!

Chapter 24, Tanya Just as Perek 23 had Mitzvos (Merkava) and Torah (Ohr); this Perek is the equal and opposite: Aveiros and Avoda Zara, and what's worse is the person who acts on it. He explains why the person acting on it is worse at great length.

This Perek is often called the Perek of Mesiras Nefesh. It concludes the 8 Perakim section of the Tanya dealing with אהבה מסותרת and how to use this as a tool for self-mastery (and control) until the point of Beinoni. If I have it within me to be Mekadesh Shem Shamayim BaRabim I have it within me not to do this (or that) etc.