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The Tanya
Tanya
(Hebrew: תניא‬) is an early work of Hasidic philosophy, by Rabbi Shneur Zalman of Liadi, the founder of Chabad Hasidism, first published in 1797. Its formal title is Likkutei Amarim (ליקוטי אמרים‬, Hebrew, "collection of statements"), but is more commonly known by its opening word, Tanya, which means "it was taught in a beraita". It is composed of five sections that define Hasidic
Hasidic
mystical psychology and theology as a handbook for daily spiritual life in Jewish observance. The Tanya
Tanya
is the main work of the Chabad
Chabad
philosophy and the Chabad approach to Hasidic
Hasidic
mysticism, as it defines its general interpretation and method. The subsequent extensive library of the Chabad
Chabad
school, authored by successive leaders, builds upon the approach of the Tanya. Chabad
Chabad
differed from "Mainstream Hasidism" in its search for philosophical investigation and intellectual analysis of Hasidic
Hasidic
Torah
Torah
exegesis. This emphasised the mind as the route to internalising Hasidic
Hasidic
mystical dveikus (emotional fervour), in contrast to general Hasidism's creative enthusiasm in faith. As a consequence, Chabad
Chabad
Hasidic
Hasidic
writings are typically characterised by their systematic intellectual structure, while other classic texts of general Hasidic
Hasidic
mysticism are usually more compiled or anecdotal in nature. As one of the founding figures of Hasidic
Hasidic
mysticism, Schneur Zalman and his approach in the Tanya
Tanya
are venerated by other Hasidic
Hasidic
schools, although they tend to avoid its meditative methods. In Chabad, it is called "the Written Torah
Torah
of Hasidus", with the many subsequent Chabad writings being relatively "Oral Torah" explanation. In it, Schneur Zalman brings the new interpretations of Jewish mysticism
Jewish mysticism
by the Baal Shem Tov, founder of Hasidism, into philosophical articulation and definition. This intellectual form synthesises Hasidic
Hasidic
Divine Omnipresence and Jewish soulfulness with other historical components of Rabbinic literature, embodied in the Talmud, Medieval philosophy, Musar (ethical) literature and Lurianic Kabbalah. The Tanya
Tanya
has therefore been seen in Chabad
Chabad
as the defining Hasidic
Hasidic
text, and a subsequent stage of Jewish mystical evolution.[1]

Contents

1 Background to the Chabad
Chabad
approach

1.1 Early Hasidic
Hasidic
movement 1.2 Kabbalah
Kabbalah
and Hasidism 1.3 Chabad

2 Structure 3 Subject matter

3.1 Levels of divine service

4 Jewish criticism 5 Exposition 6 Aphorisms 7 See also 8 References 9 Further reading 10 External links

Background to the Chabad
Chabad
approach[edit]

Part of a series on

Chabad

Rebbes

Shneur Zalman of Liadi
Shneur Zalman of Liadi
(Alter Rebbe) Dovber Schneuri
Dovber Schneuri
(Mitteler Rebbe) Menachem M. Schneersohn (Tzemach Tzedek) Shmuel Schneersohn
Shmuel Schneersohn
(Rebbe Maharash) Sholom Dovber Schneersohn
Sholom Dovber Schneersohn
(Rebbe Rashab) Yosef Yitzchak Schneersohn
Yosef Yitzchak Schneersohn
(Rebbe Rayatz) Menachem M. Schneerson (the Rebbe)

Places and landmarks

Crown Heights Ohel Chabad
Chabad
library 770 Eastern Parkway Kfar Chabad Shikun Chabad Lyubavichi Nariman House

History

1 Kislev 10 Kislev 19 Kislev 10 Shvat 22 Shvat 11 Nissan 3 Tammuz 12-13 Tammuz

Organizations

Agudas Chasidei Chabad Chabad.org Chabad
Chabad
on Campus Colel Chabad Chabad
Chabad
Teen Network Friendship Circle Gan Israel Jewish Learning Institute Jewish Learning Network Jewish Released Time Jewish Relief Agency Kehot Publication Society Lubavitch
Lubavitch
Youth Organization Merkos L'Inyonei Chinuch Machneh Israel NCFJE Ohr Avner Tzivos Hashem Vaad Talmidei Hatmimim

Schools

Bais Chana Beth Rivkah Beth Rivkah Ladies College Hadar Hatorah Lubavitch
Lubavitch
Senior Girls' School Machon Chana Mayanot Ohel Chana Oholei Torah Ohr Avner Rabbinical College Tomchei Temimim Yeshivah College Yeshivah Gedolah

Chabad
Chabad
philosophy

Dirah Betachtonim Seder hishtalshelus

Texts

Tanya Shulchan Aruch HaRav Tehillat Hashem Maamarim Likutei Torah/ Torah
Torah
Or Toras Chaim Imrei Binah Derech Mitzvosecha Samech Vov Ayin Beis Hayom Yom Likkutei Sichos Igrot Kodesh Hadranim al HaRambam Hatomim

Outreach

Mitzvah campaigns Chabad
Chabad
house Chabad
Chabad
on Campus Mitzvah tank Noahide laws Public menorah Shluchim

Terminology

Chitas Mashpia Meiniach Farbrengen Nusach Ari Shaliach Choizer Chabadnitze Dira Betachtonim

Chabad
Chabad
offshoots

Strashelye Kopust Liadi Niezhin Avrutch Malachim

v t e

The Tanya
Tanya
deals with Jewish spirituality, psychology and theology from the point of view of Hasidic philosophy
Hasidic philosophy
and its inner explanations of Kabbalah
Kabbalah
(Jewish mysticism). It offers advice for each individual on how to serve God
God
in their daily life. Early Hasidic
Hasidic
movement[edit] The first few generations of the Hasidic
Hasidic
movement established the various approaches of its different schools. The third generation great students of Dov Ber of Mezeritch, who spread out across Eastern Europe, became the leaders of Hasidism
Hasidism
in Ukraine, Poland, Hungary and Russia. Among them, Schneur Zalman articulated a different approach to Hasidic Philosophy
Hasidic Philosophy
from general Hasidism. The founding Hasidic mysticism of the Baal Shem Tov, and subsequent Hasidic
Hasidic
Masters, emphasised the emotions of dveikus to cleave to the Omnipresent Divine. The intellectual ("Chabad") approach of Schneur Zalman, continued by successive Lubavitch
Lubavitch
Rebbes, emphasised the mind as the route to the inner heart. The Chabad
Chabad
school requires knowledge of Godliness, drawn from Hasidic
Hasidic
Philosophy, to establish Hasidic mystical faith. This enabled Schneur Zalman to take Hasidus to Lithuanian Jews
Lithuanian Jews
from nearby White Russia, and aroused the opposition of their early leaders. In this, Chabad
Chabad
is a separate offshoot of general Hasidism, and to its students is the profound fulfillment of systematically articulating its inner depths. Therefore, in Chabad, the Baal Shem Tov
Baal Shem Tov
and Schneur Zalman, who share the same birthday, are called the "two great luminaries" (after Genesis 1:16, according to the Midrashic account, before the moon was diminished), representing heart and mind. Kabbalah
Kabbalah
and Hasidism[edit] The historical development of Kabbalah, from the 12th century, and its new formulations in the 16th century, explained the subtle aspects and categories of the traditional system of Jewish metaphysics. Hasidic spirituality left aside the abstract focus of Kabbalah
Kabbalah
on the Spiritual Realms, to look at its inner meaning and soul as it relates to man in this World.[2] The founder of Hasidism, the Baal Shem Tov, brought the Kabbalistic
Kabbalistic
idea of Omnipresent Divine immanence
Divine immanence
in Creation into daily Jewish worship of the common folk. This enabled the popularisation of Kabbalah
Kabbalah
by relating it to the natural psychological perception and emotional dveikus (fervour) of man. The mystical dimension of Judaism
Judaism
became accessible and tangible to the whole community. Outwardly this was expressed in new veneration of sincerity, emphasis on prayer and deeds of loving-kindness. The unlettered Jewish folk were cherished and encouraged in their sincere simplicity, while the elite scholars sought to emulate their negation of ego through study of Hasidic
Hasidic
exegetical thought. Hagiographic storytelling about Hasidic
Hasidic
Masters captured the mystical charisma of the tzaddik. The inner dimension of this mystical revival of Judaism was expressed by the profound new depth of interpretation of Jewish mysticism in Hasidic
Hasidic
philosophy. Great scholars also followed the Baal Shem Tov as they saw the profound meanings of his new teachings. The Baal Shem Tov's successor Dov Ber of Mezeritch
Dov Ber of Mezeritch
became the architect of the Hasidic
Hasidic
movement, and explained to his close circle of disciples the underlying meanings of the Baal Shem Tov's explanations, parables and stories. Chabad[edit] Mind versus heart. Among Dov Ber's disciples, Rabbi Schneur Zalman of Liadi formed Hasidic Philosophy
Hasidic Philosophy
into a profound intellectual system, called "Chabad" after the Kabbalistic
Kabbalistic
terms for the intellect, that differs from mainstream Hasidic
Hasidic
emotional approaches to mystical faith. This seeks inward Jewish observance, while downplaying charismatic Hasidic
Hasidic
enthusiasm, that it sees as external. The mysticism of Schneur Zalman did not seek cold intellectual investigation. In common with all of Hasidism, it awakens joy and negation of self-awareness, from the Jew's perception of the Divine in all things. But in Chabad, later to be called after its Russian village of Lubavitch, external emotional expression is seen as superficial if devoid of inner contemplation. In this vein, it is related that the second Lubavitch
Lubavitch
Rebbe, Dov Ber Schneuri, would pray motionless for hours. Emotional expression was replaced with inner, hidden emotional ecstasy from his intellectual contemplation of Hasidic Philosophy
Hasidic Philosophy
during prayer. At the end of praying, his hat and clothing would be soaked in perspiration. Typically, he wrote one of the most personal mystical accounts in Judaism, his "Tract on Ecstasy", that instructs the Chabad
Chabad
follower in the levels of contemplation. This explains his father's concept of the Chabad articulation of Hasidism. While the Baal Shem Tov
Baal Shem Tov
stressed the heart, Schneur Zalman stressed the mind, but it was a warm, fiery mystical intellectualism. Intellect versus faith. By giving Hasidus philosophical investigation, the Chabad
Chabad
school explained the inner meanings of the " Torah
Torah
of the Baal Shem Tov". Its systematic investigation enables the mind to grasp and internalize the transcendent spirituality of mainstream Hasidism. If the mind can bring the soul of Hasidism
Hasidism
into understanding and knowledge through logic, then its effects on the person can be more inward. The classic writings of other Hasidic
Hasidic
schools also relate the inner mysticism of Hasidic Philosophy
Hasidic Philosophy
to the perception of each person. The aim of the Hasidic
Hasidic
movement is to offer the Jewish mystical tradition in a new, internal form that speaks to every person. This would awaken spiritual awareness and feeling of God, through understanding of its mystical thought. Mainstream Hasidism relates this mystical revival through charismatic leadership and understanding based faith. The path of Schneur Zalman differs from other Hasidism, as it seeks to approach the heart through the development of the mind. Chabad
Chabad
writings of each generation of its dynasty, develop this intellectual explanation of Hasidic
Hasidic
mystical ideas, into successively greater and more accessible reach. In recent times the last two Rebbes
Rebbes
expressed the spiritual warmth of Chabad
Chabad
in terms of daily reality, language and relevance, in the Yiddish translations and memoires of Yosef Yitzchak Schneersohn, and especially the Likkutei Sichos of Menachem Mendel Schneerson. Chabad
Chabad
Hasidus and other dimensions of Jewish thought. Because the approach of Chabad
Chabad
explains Hasidus in intellectual form, it can incorporate into its explanation the other aspects of historical Jewish thought. Complimentary or initially contradictory explanations of Jewish thought from Rabbinic Judaism, Jewish Philosophy
Jewish Philosophy
and Kabbalah
Kabbalah
can become synthesised into one unity. It can connect the different disciplines of mysticism (Kabbalah) and Jewish philosophy (Hakira), by relating to a higher, essential unity in Divinity, that harmonises diverse ideas. This approaches classic questions of theology from a different route than Hakira. The Jewish philosophers of the Middle Ages, such as Maimonides, reconciled Judaism
Judaism
with Greek philosophy. Their explanations of the nature of the Divine, are related from man's independent understanding from first principles. Hasidic
Hasidic
thought looks to the inner meaning of Kabbalah, a conceptual system of metaphysics from mystical encounters with revelation. The insights it brings to theological questions, brought out in its Chabad explanation, are related from a mystical, higher reality "from above". When Hasidic
Hasidic
thought addresses traditional questions, such as Divine Providence, immanence and transcendence, it offers "Inner Torah" explanations of spirituality, that can also be harmonised with the explanations of the "Revealed Torah". It is the ability of Hasidic thought to bring the abstract, esoteric systems of Kabbalah
Kabbalah
into conscious perception and mystical faith, by relating them to man's inner psychological awareness. The ideal of the Chabad
Chabad
approach is to articulate this spiritual perception in terms of man's understanding and knowledge.[3] Structure[edit] Rabbi Shneur Zalman legendarily published his Likkutei Amarim anonymously in 1797. Later editions incorporated additional writings by Shneur Zalman. The latest version of this work, dating from 1814,[citation needed] consists of five parts:

Sefer shel Beinonim ("The Book of the Average Men"). This book is a Hasidic
Hasidic
guide to the psychological drama of daily Jewish spiritual life. It describes how contemplating the mystical greatness of the Creator and the union that a Jew
Jew
has with Him through the Torah's commandments, can achieve the love and fear of God
God
necessary for sincere worship. This approach is the fundamental theme of Chabad teaching: to achieve emotional refinement during prayer and Jewish observance. However, in the path offered, this emotion must stem from intellectual understanding of Hasidic
Hasidic
mysticism. That is why this approach and the movement are called Chabad, after the three intellectual Sephirot
Sephirot
(God's emanations in Kabbalah): Chochmah (Wisdom), Binah (Understanding), Da'at
Da'at
(Knowledge). A Hasidic psychology of a Jew's two souls[4] is investigated, the Divine soul and the Natural soul. The Divine soul is a true "part of God", a historic emphasis in Jewish thought, though based on earlier sources. The book's guidance is for the intermediate person who is tempted by natural instincts, while the service of the true tzaddik in mystical thought is transcendent and only involved with holiness. Sha'ar ha-Yichud ve'ha'Emunah ("The Gateway of Unity and Belief"). This book outlines the theological background to the first section's Hasidic
Hasidic
life. It is an investigation of the meaning of God's Unity in Hasidism. The Panentheism (all creation takes place "within God") taught by the Baal Shem Tov
Baal Shem Tov
is systematically articulated in Kabbalistic
Kabbalistic
philosophy. God
God
is all, but all is not God. Two levels of God's Unity are both paradoxically true, based on the Kabbalistic doctrine of the Tzimtzum. In the "Lower Unity" all Creation is nullified to God. In the "Higher Unity", Creation is an acosmic illusion as only God
God
truly exists. The apparent plurality in Creation is only an effect of the concealments of Divinity. The origin of everything is nullification within the Divine Unity. Iggeret Ha Teshuvah
Teshuvah
("Letter of Repentance"). This gives the Hasidic interpretation and Chabad
Chabad
method of Teshuvah
Teshuvah
(Return to God). This section is also known as the " Tanya
Tanya
Katan" ("Brief Tanya") as it is the gateway to all personal spiritual redemption. It describes the mystical return that not only leads to forgiveness for the sins but can fully enable the repenting person to be elevated to a spiritual place that is higher than where they were before the sin. In Hasidism any spiritual descent is only a preparation for a higher ascent. Two levels of Teshuvah
Teshuvah
are described, based on their meanings in Kabbalah. The "Lower Teshuvah" redeems sin. The "Higher Teshuvah" brings constant elevation unconnected to sin. Because of this, the founder of Hasidism
Hasidism
taught that even saintly tzadikim are able to be inspired to do Teshuvah. Iggeret HaKodesh ("Letter of Holiness"). This section was not published until 1814, after Rabbi Shneur Zalman's passing. It is a collection of letters which the author wrote to his disciples and different Hasidic
Hasidic
communities, in which he talked about mystical aspects of certain commandments, such as charity, Torah
Torah
study, or in general all commandments concerned with physical deed. Today it is used as a source of certain in-depth concepts of the "Written Hasidism" not concerned specifically with emotion felt during service or repentance. It is a more esoteric and detailed work of Kabbalistic commentary than the previous sections. Schematically it would relate to a person who had internalised the fundamental first three sections, and could progress higher. Kuntres Acharon ("Last Thesis"). This section was not published until 1814, after Rabbi Shneur Zalman's passing. It is also a series of letters in which the author resolved certain seeming controversies in Kabbalah. This section is an even more in-depth investigation of profound mystical notions than the previous one. Like the fourth section, it can be seen as an addition to the first three fundamental sections.

In general, the first book is a universal Jewish guidebook to avodah, everyday Divine service, through Schneur Zalman's innovative system, applying Jewish mysticism
Jewish mysticism
step-by-step to the internal drama of human psychology. As a formative approach guidebook in Judaism, the English translator of the first section, in his introduction, compares its position with Maimonides' Guide for the Perplexed, but contrasts the spiritual guidance aim of Tanya
Tanya
with the philosophical aim of Maimonides. The second section's philosophical exposition of Hasidic mystical Panentheism is the underlying foundation for contemplation methods in the first part, and gives the theoretical definition of Hasidism's theology of God. The third section guides individuals in a Habad Hasidic
Hasidic
approach to repentance, to be able to prepare more deeply for the first part's guidance. The last two added sections give more complicated and in-depth Hasidic
Hasidic
exposition of Kabbalistic concepts, the author uniting abstract ideas with the importance of everyday service and an emotion that must accompany it. These discourses are similar to the exegetical commentaries of Schneur Zalman in his other works, though here they sometimes take the form of letters to his followers, with more direct advice. Subject matter[edit] Most of the work's first part, "The Book of the Average Man", the beinoni, serves as a fundamental and basic guide to the spiritual service of God. Unlike other early Hasidic
Hasidic
works, this book is not a collection of sermons or stories, but rather a systematic exposition of Shneur Zalman's philosophy. Lubavitcher Hasidim are enjoined to study from this work each day as part of Chitas - an acronym for Chumash, Tehillim and Tanya. The Rebbes
Rebbes
of Chabad
Chabad
taught that it is a sacred duty to publish and distribute this book as widely as possible. The Tanya
Tanya
seeks to demonstrate to the "average" Jewish man or woman that knowledge of God
God
is there for the taking, that spiritual growth to ever higher levels is real and imminent, if one is willing to engage in the struggle.[5] Although many view the Tanya
Tanya
as a work of explanation on Kabbalah
Kabbalah
or Jewish mysticism, its approbations make clear that Tanya
Tanya
is first and foremost a book of advice in the practical service of God. Levels of divine service[edit] The Tanya
Tanya
describes five levels:

The complete tzaddik ("righteous person") has transformed his animal soul completely, to the point that it is able to reach intense Godly delight in its connection to Godliness, and is disgusted by all worldly pleasures.[6] The incomplete tzaddik no longer desires evil in a way that will be externally expressed, even on the level of thought; however, a minute amount of desire for very subtle evil remains.[6] The beinoni (lit. "intermediate one") possesses an animal soul that still desires evil, but he succeeds at constantly restraining himself from sin in action, speech, and even thought; this, however, requires ongoing tension and struggle. This struggle is not simply the confrontation between good and evil, but rather the ongoing encounter between one's two souls - the animal and the divine - the soul that draws downward toward the earth, and the soul that aspires upward toward Hashem.[7] The incomplete rasha ("evil person") has committed sin without doing teshuva, but does good deeds as well.[8] The total rasha has sinned so frequently that none of his thought, speech, or action are controlled by the divine soul (though it remains in an "external" state of makkif attached to him), and he is exclusively controlled by his animal soul.[8]

Jewish criticism[edit] Main article: Jews as a chosen people
Jews as a chosen people
§ Alternative Kabbalistic and philosophical views The Tanya’s concept of two souls, and the statement that the souls of the Gentile nations of the world are different from those of Jewish souls (emanating instead from the realm of evil), have been controversial. Various writers have asserted that this idea has the potential to either develop into or to provide support for racism,[9] or that it endorses a kind of "metaphysical racism",[10] or that it is "a dangerous and indeed racist idea and contrary to normative Jewish belief."[11] The description in the Tanya
Tanya
of soul differences follows on from a particularist-universalist debate in Judaism
Judaism
concerning the meaning of Jews as a chosen people. Among Medieval Jewish philosophy, Yehudah Halevi follows a proto-kabbalistic approach that distinguishes Jewish and Gentile souls, while Maimonides
Maimonides
describes a universalist rationalist approach. Kabbalistic
Kabbalistic
mysticism follows Halevi, developed in Hasidism. However, non-literalist, universalist readings have been found among Kabbalists and Hasidim. In normative Chabad, righteous Gentiles have souls similar in Divine receptivity to Jewish souls, while Jews can be distanced from Divine consciousness. Consequently, the Tanya
Tanya
has been read as describing two universal levels of psychological consciousness.[citation needed] Exposition[edit] In Chabad, the Tanya
Tanya
is said to be the Written Torah
Torah
of Hasidic philosophy, for it is the first work of Hasidic philosophy
Hasidic philosophy
recorded by its own author, in contrast to the works of the Ba'al Shem Tov
Ba'al Shem Tov
and the Maggid of Mezritch, whose words were transcribed by their disciples.[12] This implies that the teachings of Hasidic
Hasidic
philosophy in general are all an exposition of the Tanya, just as the Torah teaches that the entire purpose of the Oral Torah
Oral Torah
is to elucidate the Written Torah. In his preface to the Tanya, the author writes that anyone with questions about the meaning or application of the Tanya's guidance should approach "the great ones in his city." In Chabad
Chabad
Hasidic parlance such a guide is known as a Mashpia. Such a person is trained by his predecessors in correct application of the Tanya. Many works have been written explaining the Tanya, in particular: the Lubavitcher Rebbe's Reshimos on the Tanya, HaLekach VehaLibuv, Shiu'rim BeSefer Ha Tanya
Tanya
(in its English translation, known as "Lessons in Tanya"),[13] Maskil Le'Eisan, Biurei Ha'Tanya, and "Opening The Tanya," "Learning the Tanya," and "Understanding the Tanya" by Rabbi Adin Steinsaltz. Aphorisms[edit]

"Our understanding in Tanya
Tanya
is like a goat looking at the moon"--Rabbi Sholom Dovber Schneersohn.[14]

"It is a wonder that Schneur Zalman of Liadi
Schneur Zalman of Liadi
has managed to put such a great God
God
into such a small book"- Rabbi Zusha of Hanipol

"With the Tanya
Tanya
the Jewish people will go to greet the Messiah"--Rabbi Levi Yitzchak of Berditchev

See also[edit]

Hasidic
Hasidic
philosophy

Avi Topics:

Devekut Divine providence (Judaism) Jewish meditation

Influences:

Shene luhoth ha-berit influenced Hasidism
Hasidism
and is echoed in the Tanya Judah Loew ben Bezalel articulated Kabbalah
Kabbalah
in philosophical forms

Commentary:

Dovber Schneuri
Dovber Schneuri
differentiated between general Hasidic
Hasidic
emotional "enthusiasm" and the Habad ideal of intellectually formed "ecstasy" Sholom Dovber Schneersohn
Sholom Dovber Schneersohn
advocated the use of pilpul in expounding Hasidic
Hasidic
thought

References[edit]

^ "Five Stages in the Historical Development of Kabbalah" from www.inner.org. "The Development of Kabbalah
Kabbalah
in Light of Its Main Texts. In this lecture, the five major texts of Kabbalah
Kabbalah
(Sefer Yetzirah, Zohar, Pardes Rimonim, Eitz Chayim, and Tanya) are the focus of a summary of its development over the ages". Retrieved Nov. 2009 ^ Overview of Chassidut from www.inner.org. Retrieved Nov. 2009 ^ Overview of recent academic study of Habad philosophy ("Contemporary Habad and the Paradox of Redemption" by Naftali Loewenthal, in Perspectives on Jewish thought and mysticism) Google books. Retrieved Nov. 2009 ^ and souls [which] I have made Isaiah 57:16 ^ The Aleph Society, promoting the educational efforts of Rabbi Adin Steinsaltz. Preface to Rabbi Steinsaltz's Commentary on Tanya ^ a b Tanya, Likkutei Amarim, ch. 10 ^ Tanya, Likkutei Amarim, ch. 12 ^ a b Tanya, Likkutei Amarim, ch. 11 ^ Raphael Jospe (1997). Paradigms in Jewish philosophy
Jewish philosophy
Pg 118. Associated University Presses, Inc. Retrieved 16 August 2011.  ^ Rabbi Geoffrey W. Dennis. The encyclopedia of Jewish myth, magic and mysticism Pg 254. Llewellyn Worldwide, Ltd. Retrieved 16 August 2011.  ^ Alan Silver (2008). Jews, myth and history : a critical exploration of contemporary Jewish belief Pg 127. Troubador Publishing Ltd. Retrieved 16 August 2011.  ^ See the Holy Letters of Rabbi Yosef Yitzchok Schneersohn, Vol. IV, p. 261 ff. ^ Lessons in Tanya ^ Shemu'os Vesippurim, Refoel Kahn, vol. 1, p. 96

Further reading[edit]

HaRav Shneor Zalman of Liadi, Tanya: Likutei Amarim: Sefer Shel Benonim (It was taught, Collected Sayings: Book of Intermediates) with added notes explaining the Mystical concepts by Rabbi Nissan Mindel PH.D.& Rabbi Ya'acov Immanuel Schochet, Bi-Lingual Hebrew-English edition, Kehot Publishing.com

External links[edit]

Watch Live Tanya
Tanya
Class Hitbonenut-Paths of the Tanya
Tanya
series - Dr. Yehiel Harari Kabbalah
Kabbalah
and the Psychology
Psychology
of the Soul The Sacred Writ of Hasidism: The Tanya
Tanya
and the Spiritual Vision of R. Shneur Zalman of Liady Hebrew full-text Tanya
Tanya
in translation with commentary (Lessons in Tanya) Daily Tanya
Tanya
Study in Hebrew The printing of Tanya 3000+ copies of Tanya
Tanya
at the National Library of Israel

v t e

Chabad
Chabad
philosophy

Works by the founders of Hasidism

Israel Baal Shem Tov

Keter Shem Tov Tzavaat HaRivash

Dovber of Mezritch

Maggid D'vorov L'yaakov

Works by Chabad
Chabad
Rebbes

Shneur Zalman of Liadi

Tanya Likutei Torah/ Torah
Torah
Or Maamorei Admur Hazoken Siddur Im Dach

Dovber Schneuri

Ateres Rosh Bi'urei HaZohar Derech Chaim Imrei Binah Kuntres HaHispaalus Maamorei Admur Ha'emtza'i Pirush HaMilos Shaarei Teshuvah Shaar HaEmunah Shaar HaYichud Shaarei Orah Toras Chaim

Menachem Mendel Schneersohn

Derech Mitzvosecha Derech Emunah Sefer Halikutim Or Hatorah

Shmuel Schneersohn

Torat Shmuel

Sholom Dovber Schneersohn

Samech Vov Ayin Beis Kuntres Umayan

Yosef Yitzchak Schneersohn

Sefer Hamaamarim

Menachem Mendel Schneerson

Hayom Yom Likkutei Sichot Sefer Hamaamarim

Works of Chabad
Chabad
Offshoots

Strashelye

Avodas Halevi

Kapust

Magen Avos

Works by Chabad
Chabad
Hasidim

Bringing Heaven Down to Earth Chabad
Chabad
Philosophy Chanah Ariel Deep Calling Onto Deep Doesn't Anyone Blush Anymore? Pelech Harimon Sefer HaErchim Sh'tei Hameoros Think Jewish The Longer Shorter Way Toward a Meaningful Life

Journals

Hatomim Kovetz Yagdil Torah Oholei Lubavitch Kerem Chabad

Ideas and terms

Dirah Betachtonim Four Worlds Hisbonenus Iskafia Kochos hanefesh Hishtalshelus Ten Sefi

.