Eliezer Shemtov: 2014

B”H

IF YOU WANT THE VERSION WITH ALL THE HEBREW TEXTS REFERENCED, PLEASE EMAIL ME AT RABINO.SHEMTOV@JABAD.ORG.UY

The Tanya Challenge!

User’s Manual for Jewish Life

- Based on Tanya -

I would like to share with you a DRAFT of a new tool for learning Tanya, tentatively titled “The Tanya Challenge!”.

Its purpose is to show how Tanya can be interesting and relevant to those of us, especially those of the younger generations, that seem to live in a different world and speak a different language than those of the Alter Rebbe.

The book attempts to distill a list of existential questions that one might have and not realize that Tanya addresses them. The questions are then listed with their answers. Once you find your question and your interest is piqued, you are then a step closer to finding and appreciating the answer in the original text. Neither the questions nor the answers in this book are meant to be exhaustive. They are merely teasers to get the reader interested in studying the text that deals with his or her questions.

This sample covers the first 53 chapters of Tanya.

It is important to point out that this project aims to help those that are looking for answers, rather than those looking for questions.

I welcome any and all comments and suggestions.

Thank you.

Eliezer Shemtov

Rabino.shemtov@jabad.org.uy

Do you have any of the following questions?

1. I consider myself to be a good Jew. I do what’s right and stay away from what’s wrong. Isn’t that enough? What else is expected from me?

2. Although I have no issues with the principles of Judaism, I feel that practically it is not for me because my personality just isn’t compatible with a religious lifestyle.

Reasons:

a. I am too lazy. Just not in the mood.

b. I am too depressed.

c. I can’t give up my pleasures.

d. I love shooting the breeze.

e. I like having fun.

f. I am too angry.

g. I don’t like giving into authority.

3. I am a nice guy. Why do I also need to be observant?

4. Why can’t I live like a non-Jew? Can’t I be a decent, moral, charitable

human being without being Jewish?

5. I only relate to things that I can perceive through my five senses. How am I supposed to relate to an invisible, intangible G-d?

6. What kind of relationship can/should I have with the Rebbe, being that I am so far away from him spiritually?

7. What is it that connects me to the Jewish people?

8. I don’t want to impose the level of Jewish observance on my kids. I want to give them the freedom to choose their own path.

9. I am more the intellectual type. Does Judaism address my intellect as well as my faith?

10. I am more the emotional type. Does Judaism validate my need to express my emotions?

11. I have issues with my character. Does Judaism give me tools to deal with them?

12. Isn’t it enough to understand G-d’s greatness? Why do I have to love and fear him?

13. I understand that G-d is great but I cannot develop any emotional feelings towards Him. Am I doing something wrong or am I merely the intellectual type, not wired for emotions?

14. Why do I need the physical performance of the Mitzvos? Isn’t it enough to just love G-d, to feel G-d in my heart?

15. Why would G-d, who is infinite, care about the details of my sandwich?

16. If G-d loves me, why do I need to fear him?

17. I prefer to enjoy this world to the max, rather than deprive myself in

order to enjoy the next.

18. I don’t plan to be a Rabbi. Why should I study Torah? Besides, if I remember correctly, the Talmud deals with oxen and donkeys and I don’t have any.

19. I would rather occupy myself with actions that bring practical, tangible benefits. How does studying Torah practically benefit me or anyone else?

20. My soul craves spiritual nourishment. I satisfy that hunger through music, poetry and art. Studying Talmudic discussions about oxen and donkeys is not my idea of “soul food”.

21. What’s wrong with general culture? I feel very good when I express myself intellectually as well as emotionally. Why should I deprive myself of it and do only what I am dictated by the Torah (G-d)? I have a mind of my own. I have my own feelings. Can’t I decide for myself what “works” for me?

22. If G-d created this world, why are things so miserable? Why do the wicked prosper?

23. What is so terrible about all the things that the Torah forbids us to do? What real difference is there between a Kosher and non-Kosher piece of meat, for example?

24. Is there anything wrong with just sticking to the rules and enjoying life? Does G-d always have to be involved in everything I think, say or do? Is there any room for ME in Judaism?

25. Can’t I just do what feels good?

26. What happens if I messed up and ate non-Kosher food or had forbidden relations? Is that it? Am I doomed?

27. What is wrong about wasteful emission of semen? What if I am guilty of it?

28. OK, so what’s wrong if I want to satisfy my curiosity and eat a cheeseburger? Can’t I always do Teshuvah if I change my mind afterwards?

29. Can’t I live a life of doing what I want before settling down and doing only what I should?

30. Does my education have to be exclusively religious? What’s wrong with going to college and getting a more well-rounded education?

31. I feel like a split personality, being controlled at times by my mind (inspired) and other times by my heart (chilled). The solution I have arrived at is to follow my heart as much as possible and follow my mind when I have no choice. That way I feel that I am satisfying both my spiritual self and needs as well as physical ones.

32. I think I have found a happy balance. I live and let live. I love G-d, but I also love myself. I like davvening and learning, but I also like to have pleasure and enjoy myself. Is there anything wrong with that?

33. I generally do what I want, but once in awhile I feel guilty about my behavior. It must be because I was educated that way. I try to ignore the guilt and go on with life.

34. Hey, I do whatever I want to and feel very good about it. My conscience doesn’t bother me at all. Am I still in the game? Do you still have anything relevant to tell me?

35. Why should I try becoming that which I am not? I cannot get rid of my sinful and selfish desires. Why should I live a life fighting and repressing my desires?

36. When I davven, I feel inspired, but then I become the same “animal” I was beforehand. The effect doesn’t last very long. It seems to be an undertaking doomed to fail... What is the point of living a life full of guilt, disillusionment and suffering?

37. I am a person that bears grudges against people. My priority is to improve my relationship with people. How can davvening and studying Torah help me improve my relationships?

38. I constantly think about wanting to do things that are forbidden and sinful. Maybe Judaism wasn’t meant for “spiritually damaged goods” like me.

39. Will I ever be able to eradicate my evil desires? If not, doesn’t it make my religious behavior hypocritical?

40. Since whatever I do will not affect my essential connection to G-d, why bother with studying Torah and doing Mitzvos?

41. What do I do if I don’t love G-d?

42. My physical desires attract me much more than a spiritual lifestyle does. Am I expected to live the repressed life of an ascetic?

43. What advantage is there to fighting one’s evil instincts the Jewish way rather than the human(istic) way? In other words, since (even according to Tanya) we all end up fighting our human nature forever and cannot really neutralize it, what makes this struggle “religious” rather than merely “human”? Isn’t the punch line just to behave and be a good person?

44. I do not have evil desires. I behave as I should. I have nothing to fight against. What is the challenge for me?

45. What point is there in me going through the motions of the rituals without feeling any connection to G-d through them? Is there any spiritual or religious value in me doing things “just because G-d says so”?

46. How can I be commanded to love G-d if I don’t naturally have the feeling?

47. I really don’t care about a relationship with G-d. I am totally indifferent to it, even after thinking about how great He is. My thinking goes something like this: “G-d is great; so what?”

48. How can a limited human mind be expected to comprehend or relate to an infinite, incomprehensible G-d?

49 How is it that individuals that have little or no Jewish education become inspired to live Jewishly and even give up their lives for it?

50. If every Jew is born with a soul that “does not want to nor can be separated from G-d”, should I conclude from that that I am not Jewish? After all, I really don’t mind living a life not connected to G-d.

51. Can I believe in G-d and simultaneously subscribe to a different belief system or religion? How about just going through the motions with no belief?

52. Come to think of it, why do I need to “connect to G-d”? Isn’t all of existence created by G-d and therefore automatically connected to Him?

53. What benefit is there in studying Torah all day? Doesn’t one make more of an impact by doing things?

54. How does doing a sin affect my relationship with G-d? Besides, can’t I always be forgiven if I regret my sinful behavior?

55. What’s the point in doing a Mitzva now and then, if most of my behavior is totally unG-dly?

56. I would be ready to give my life for G-d, if necessary. Isn’t that enough of a commitment? Must I give up every moment of my life for G-d?

57. I live in a democratic society. Nobody is threatening me. I can do as I please. Why do I need to cultivate the ability for self-sacrifice?

58. I want to be happy. Living by the rules of Judaism just leads to extra stress, guilt trips and depression.

59. How can one feel happy serving G-d when he’s been given a raw deal by Him? Can someone who is going through a very difficult situation in health, sustenance or general wellbeing be in a position to serve G-d with happiness? If G-d forgot about me, why should I give Him the time of day?

60. I have sinned too much to be able to repair my relationship with G-d. I blew it. This is not for me, anymore.

61. My thoughts and desires are very sinful and constant. I cannot get rid of them. I am not qualified to serve G-d. I am too disgusting.

62. Whenever I try to davven with concentration, my mind fills with sinful thoughts. Doesn’t that prove that I am in no position to serve G-d? I am just fooling myself and others by going through the motions when in my mind and heart I am elsewhere totally.

63. I feel that I cannot overcome the distractions. They are too powerful for me.

64. I am simply not motivated to concentrate when I davven, nor do I have the motivation to control my desires. Is there anything I can do about it?

65. I do not believe in G-d.

66. Why do I have to be better than everyone else? Most people I know don’t struggle with their nature. They just “go with the flow”. I think I’ll just be like the majority and try and be comfortable with the way I am.

67. I am much better – religiously speaking - than most people I know. Why isn’t that good enough? Who says I have to be perfect?

68. I find it difficult to attain humility when I compare myself to the people I know and meet. How can I achieve humility?

69. When I think about my accomplishments and realize that I am far from where someone like me should be, I get depressed and give up.

70. When I think about how spiritually numb I am, I wonder if Judaism is really for me.

71. I don’t see why I need to be so in touch with my G-dly soul. For me, living in harmony with others and loving my fellow man as myself is enough of a moral challenge and accomplishment.

72. When I point out to someone that he or she misbehaving, it generally backfires. What am I doing wrong?

73. You have given me reasons why not to be sad. Do you have any good reason for me to be happy?

74. I am not spiritually developed enough to be able to feel G-d’s presence and to be moved by it.

75. Doesn’t feeling privileged to have G-d with you cause you to be arrogant?

76. Isn’t it enough to love and fear G-d in my mind and heart? Why is it so important to actually do the mitzvos?

77. How can you talk about a personal relationship with G-d. Since we are all different, how, then, can it be that we all have to do the same things in order to connect to G-d? Conversely, if there is only one G-d how can there be a personal relationship with every different type of human being?

78. According to Judaism G-d chose to dwell specifically in this, the “lowest”, world. How can we talk about spatial references (higher, lower) when talking about G-d who is infinite and is not limited to space as we are.

79. If G-d is omnipresent, why can’t we perceive His presence?

80. Judaism seems to be so parochial, self centered and narrow minded. It talks about creating spiritual connections and drawing down Divine energy. I prefer to dedicate my life to a cause that will benefit the world at large.

81. If the “punchline” of Creation is the Messianic Era, wake me up when he comes.

82. If I am meant to deny myself physical pleasures, what was the purpose in being born? Were my soul to remain in the spiritual worlds, would it not be happier and healthier?

83. Why is it so expensive to be observant? Why the constant pressure to give charity?

84. Why do we Jews live spread out all over the world? Wouldn’t it be better if we were all in Israel, or at least living together in one big Jewish community?

85. What is superior, studying Torah or fulfilling Mitzvot?

86. I usually davven by rote, without paying much attention. Is there any value to Davenning even though I am totally distracted and not focused on Who I am talking to or what I am saying?

87. If so, does focusing on what I am saying when praying add anything to its value?

88. What, exactly am I expected to feel when davenning?

89. I study Torah because I was taught to do so as a child, and continue doing so by inertia. My childhood friend, however, aspires to become a Torah Giant. He is really motivated to learn because of the respect he will have when becoming a recognized Torah scholar. I suppose that I am wasting my time. Am I right?

90. If the Torah is G-d’s will and wisdom, what difference does it make what my intentions are when learning Torah. Doesn’t it connect me to G-d nevertheless?

91. I have a strong desire to connect to G-d. How can I satisfy that thirst?

92. OK. How do I begin my relationship with Hashem?

93. How significant can I and what I do be amongst 7.000.000.000 people on this planet that have a totally different agenda?

94. I am Ok with loving G-d, after all, I have so much to be thankful for. But I find it difficult to feel awe for G-d.

95. Chassidus talks a lot about connecting spiritual energies through the study of Torah and the observance of Mitzvos. I do not relate to that at all. I need more practical reasons for studying Torah and doing Mitzvos.

96. What is the purest motive for studying Torah and fulfilling Mitzvos?

97. What do I need to learn in order to appreciate G-d’s presence to the point of provoking awe?

98. How can I imagine G-d watching and listening to me, if he does not have eyes or ears?

99. Still I cannot see G-d. How can I be afraid of something I don’t see?

100. I feel that I am faith-challenged; I cannot believe that which I don’t see.

101. Do I need a relationship with G-d in order to obey His commands, or do I obey His commands in order to have a relationship?

102. How can I love something I cannot see?

103. I can’t seem to get the fire of conscious love for G-d started in my heart.

104. None of the aforementioned meditations move me enough to feel love for G-d. This might sound strange, but can I hug G-d? Can I kiss G-d? Is there any other way to achieve love for G-d?

105. Having pity on my soul doesn’t lead me to love G-d. Is there any other way?

106. I am not religious. Is there any reason I should refrain from eating Jametz on Pesaj, or desecrating Shabbos for example? It won’t affect my relationship with G-d becauase I have none.

107. Why do we make such a big deal about leaving Egypt, mentioning it at least twice daily in our prayers and celebrating it on Pesach? Haven’t we moved on since then? Why be obssessed with something that happened 100 generations ago in Ancient Egypt?

108. How can it be expected for a limited human being to have a relationship with G-d who is infinite? Won’t the “fuses” blow?

109. How would I express my love to G-d?

110. If G-d is the only true existence, why did he create us with intellect, emotions and talents? Are they to be ignored?

111. I am really excited with my newfound relationship with G-d. Shouldn’t I just escape this material world so that I can cleave to G-d totally?

112. I understand that I should obey G-d’s commands, but no matter how much I study and do I still can’t see Him!

113. I understand how the G-dly soul illuminates the world. What about the animal soul and body, are they just scrap that needs to be ignored?

Answers

Following is the list of questions and synthesis of their answers, organized according to the chapters of Tanya that deal with them.

Perek 1

1. I consider myself to be a good Jew. I do what’s right and stay away from what’s wrong. Isn’t that enough? What else is expected from me?

Serving G-d is meant to be an all-encompassing experience. It is not just about a list of practical do’s and dont’s. A major part of it relates to the inner struggle that we all have to do the right thing and the personal relationship that we do or do not have with G-d. Do you love G-d? Do you fear G-d? Does it matter? Do you know how it’s accomplished? Do you feel threatened by your inner struggles or do you feel empowered by them? Is Judaism about expressing yourself or about ignoring yourself?

2. Although I have no issues with the principles of Judaism, I feel that practically it is not for me because my personality just isn’t compatible with a religious lifestyle.

Reasons:

a. I am too lazy. Just not in the mood.

b. I am too depressed.

c. I can’t give up my pleasures.

d. I love shooting the breeze.

e. I like having fun.

f. I am too angry.

g. I don’t like giving into authority.

All of the situations mentioned do not define you. They are conditions that you might have, but you have the ability to free yourself from their clutches and even to channel them towards positive goals.

The different situations mentioned are not “dead-ends” but starting points. Those are your personal challenges. They come from your animalistic nature.

All of nature is made up of variants of the characteristics of the four basic elements of fire, water, air, earth. But the big point here is that you are not forced to follow your animal nature. If you come across a big log that blocks your path, you have the ability to kindle it and transform it into a source of light and warmth.

3. I am a nice guy. Why do I also need to be observant?

Being a nice guy is not enough for a Jew. Our objective is to be G-dly. That means to go beyond our natural goodness and reflect G-d’s goodness. Goodness that comes naturally to us is still an expression of our animal, albeit sheep-like, dimension. What liberates us from the confines of our inner animal is when we go beyond the dictates of our nature, even regarding the positive aspects of it.

4. Why can’t I live like a non-Jew? Can’t I be a decent, moral, charitable

human being without being Jewish?

Of course you can. But Judaism is not just about behaving morally; it is about living a G-dly life. It’s not just about being goodly; it’s about being G-dly....

Perek 2

5. I only relate to things that I can perceive through my five senses. How am I supposed to relate to an invisible, intangible G-d?

In addition to your “animal” soul you have a “G-dly” soul. The G-dly soul is naturally sensitive to G-dliness.

Imagine a three-dimensional being observing a dot within a circle. The dot cannot escape the confines of the circle. The three-dimensional being tells him to step over the line. “Stepping over” is a concept out of a range for a 1 or 2 dimensional being, but perfectly understandable for a three-dimensional one. The mission of the G-dly soul is to make the animal soul aware of the G-dly dimension and draft it into its service.

6. What kind of relationship can/should I have with the Rebbe, being that I am so far away from him spiritually?

The Rebbe is not merely a role model. We Jews are all spiritually interconnected, like organs of one body. Just like the brain and heart vitalize all the organs connected to them, so, too, are there souls that energize all the souls of their generation. By actively connecting to them, one’s own G-dly sensitivity gets activated. By not connecting to them, even though one’s vitality still comes through them, it is not as obvious and not as strong.

7. What is it that connects me to the Jewish people?

Even though you might consciously not feel connected, deep within you is a soul that connects you to the same source as all other possessors of a similar G-dly soul. We are all essentially alike, interdependent; parts of one and the same organism.

8. I don’t want to impose the level of Jewish observance on my kids. I want to give them the freedom to choose their own path.

That is why they should be conceived through purity and raised on Kosher food. This will help assure that their body will be at the service of their soul rather than a hindrance to it, which, in turn, will allow them to have real free will. It will be very difficult for them to even consider choosing G-dliness if their corporeal “sensors” are clogged.

Perek 3

9. I am more the intellectual type. Does Judaism address my intellect as well as my faith?

10. I am more the emotional type. Does Judaism validate my need to express my emotions?

11. I have issues with my character. Does Judaism give me tools to deal with them?

9-11:

All of us have souls that are composed of three general dimensions: Nefesh, Ruach and Neshama, or character, emotions and intellect. We all have intellectual needs as well as emotional and physical ones. Each of these dimensions is composed of ten different soul powers, through which we perceive (through the intellect) and express (through emotions and character) our version of reality. We all have all of the same basic components, albeit in different proportions and levels of development. All can and must be used in our relationship with G-d. Tanya teaches us how.

12. Isn’t it enough to understand G-d’s greatness? Why do I have to love and fear him?

If you really understand G-d’s greatness, you will inevitably come to at least understand that one must fear and love Him. If no feelings are borne, that is a sure sign that your understanding is deficient.

13. I understand that G-d is great but I cannot develop any emotional feelings towards Him. Am I doing something wrong or am I merely the intellectual type, not wired for emotions?

Did you try Daas, your cognitive faculty? In order to develop feelings, it is not enough to just understand something to be true and good, you must also “know” it intimately. “Knowing” is an awareness that comes through concentration and constant focus.

Intelligence in general is our ability to perceive things as they are, conceptually; Daas is our ability to perceive things from a personal perspective. It is the bridge between objective, non-personal perception and subjective personal perception, awareness and appreciation, leading to a personal, emotional relationship which is nourished by the intellect.

Perek 4

14. Why do I need the physical performance of the Mitzvos? Isn’t it enough to just love G-d, to feel G-d in my heart?

The best way to express your love for someone is by doing what they like. Merely understanding what they want and agreeing to what they want does not come close to doing what they want (even if you don’t fully agree with or understand them).

Also: understanding and feelings are - by definition - limited. Actions are binary, “yes” or “no”, and therefore the connection obtained is not quantifiable, not subjected to or limited by your level of understanding or feeling.

15. Why would G-d, who is infinite, care about the details of my sandwich?

Were G-d to be “big”, then he wouldn’t care about small things. But being that He is infinite, “small” and “big” are equally (in)significant. He does not care about the details of your sandwich because they are inherently important. They are important because He chooses to care about them.

16. If G-d loves me, why do I need to fear him?

In a healthy relationship, love is not enough; there must also be respect. The idea of “fear” here is not so much the fear of punishment as the fear of affecting the relationship, or fear of affecting negatively the one you love. Love motivates us to do things that will please the one we love; fear is what keeps us from doing something that will somehow hurt the one we love.

17. I prefer to enjoy this world to the max, rather than deprive myself in

order to enjoy the next.

The greatest joy comes from a sense of accomplishment. The greatest accomplishment possible is in this world: the ability to connect with G-d. In the next world you will appreciate what you accomplished in this one, but it is only here that you can attain that unquantifiable connection with G-d that will provide you with limitless satisfaction in the next.

Just think for a moment how long the good feeling lasts after having spent money on yourself vs. after having spent it to do a Mitzvah.

Perek 5

18. I don’t plan to be a Rabbi. Why should I study Torah? Besides, if I remember correctly, the Talmud deals with oxen and donkeys and I don’t have any.

The most ideal purpose and goal in Torah study is to connect to its author, namely G-d. When one studies something his mind wraps itself around the idea being studied while at the same time being absorbed by the idea. There is no greater form of unity than that. It makes no difference if you have donkeys or oxen, the objective is to know and understand what G-d would want when dealing with oxen and donkeys. Studying that connects me to Him. Besides, “oxen” and “donkeys” in the Talmud also serve as metaphors for spiritual realities.

19. I would rather occupy myself with actions that bring practical, tangible benefits. How does studying Torah practically benefit me or anyone else?

It nourishes the soul and strengthens its connection to G-d.

20. My soul craves spiritual nourishment. I satisfy that hunger through music, poetry and art. Studying Talmudic discussions about oxen and donkeys is not my idea of “soul food”.

Again, the oxen and donkeys are merely specific examples of concepts that transcend the specific, physical reality. If I use oranges to give an example for the idea that 2+2=4, “2 oranges + 2 oranges = 4 oranges”, and someone says, “Hey, I am allergic to oranges so what you just said has nothing to do with my reality”, what would you answer him?

Perek 6

One who is in a loving relationship needs to weigh his own interests vs. those of the one he is in a relationship with. It boils down to selflessness vs. selfishness. The same is true in our relationship with G-d. By pursuing something that’s entirely a human creation, you ignore the Divine dimension of existence, unless you know how to use it to enhance your understanding of G-d and His ideas or use it in order to serve G-d, by using it as a tool to earn a respectable living. Imagine your wife telling you what she wants and you answering her that you would like to get a second opinion... (See answer 30)

22. If G-d created this world, why are things so miserable? Why do the wicked prosper?

They are all G-d’s creations. G-d manifests himself in different ways, sometimes more hiddenly, sometimes in a more revealed way. Questions (lack of answers) are challenges, not threats. G-d’s hiding himself is one of His ways of expressing Himself. The challenge is to find Him in those hidden places, thereby discovering deeper aspects of His existence.

23. What is so terrible about all the things that the Torah forbids us to do? What real difference is there between a Kosher and non-Kosher piece of meat, for example?

The world is pretty much binary, black and white. Whatever you do, say or think, either connects you to or disconnects you from G-d. Think of electricity: you have materials that generate it and other that serve to insulate against it... Your behavior determines whether you become a conductor or insulator as far as Divine energy and light are concerned. If you do what G-d wants you become a conduit for His energy. If you do not do what He wants or do what He does not want, you become a barrier to its manifestation.

Perek 7

24. Is there anything wrong with just sticking to the rules and enjoying life? Does G-d always have to be involved in everything I think, say or do? Is there any room for ME in Judaism?

When you are in a loving, “we” relationship your greatest pleasure is being able to do something for your beloved. Your innermost identity and desire are expressed by doing what your beloved wants. The same is true in our relationship with G-d. His expressed wishes are opportunities for us to connect with the One we love. His desires become our own.

(25. Can’t I just do what feels good?

Sure. Does anything feel better than being in a loving relationship?)

26. What happens if I messed up and ate non-Kosher food or had forbidden relations? Is that it? Am I doomed?

No, you are not doomed. You now have a new challenge and opportunity to express a hitherto inaccessible dimension to your relationship with G-d.

27. What is wrong about wasteful emission of semen? What if I am guilty of it?

What is wrong is to take something that has potential for creating great holiness and intentionally using it for a most senseless purpose, namely narcissistic pleasure. Would you use a $100 bill in place of a tissue? How about a $10,000 bill? Tanya explains how Teshuvah is done in case of transgression.

Perek 8

28. OK, so what’s wrong if I want to satisfy my curiosity and eat a cheeseburger? Can’t I always do Teshuva?

The type of Teshuva necessary to erase its effect is very difficult to attain. (It’s like “trying” a tattoo…)

29. Can’t I live a life of doing what I want before settling down and doing only what I should?

Sir Isaac Newton’s third law of physics says that to every action there is an equal and opposite reaction. The same holds true spiritually as well. Every prohibited act binds you forever to negative reactions until you are released through an appropriate punishment. All transgressions are expressions of one of the four elements of fire, water, air, earth. You remain negatively affected by it until you experience the corresponding punishment, namely shaking of the grave (earth), spiritual slingshot (air), Snowy hell (water), fiery hell (fire). Until you go through that ultimate cleansing, you continue to be negatively affected by your actions.

30. Does my education have to be exclusively religious? What’s wrong with going to college and getting a more well-rounded education?

It’s like asking, “why do I have to live in a 3-dimensional reality when I have the opportunity to live in a 2-dimensional one?”. If you have the opportunity to use your mind for the highest form of understanding, choosing to use it instead for an inferior form of understanding is a great and sad waste, in addition to being counterproductive because it contaminates and distorts the superior way of thinking that you already have. The accepted exceptions are if you know how to incorporate it as a tool at the service of higher understanding or if it is needed as a utilitarian tool for survival. In other words, it is acceptable as a tool but not as an ends in and of itself. (See answer 21)

Perek 9

It doesn’t quite work that way. Both souls are at war! They both aim to conquer the entire body with all of its faculties and expressions.

As a matter of fact, it’s all a setup. The animal soul also wants you to resist its lure and use the challenge in order to strengthen the influence of the G-dly soul.

Perek 10

If your love for G-d is genuine, you cannot love what He hates. Doing anything motivated simply by personal pleasure, creates a reality that is empty of G-dly content. It is a contradiction to using every opportunity to connect to G-d.

The more real and intense your love for G-d, the less you can tolerate any thought, speech or action that counters or even ignores His presence.

Perek 11

33. I generally do what I want, but once in awhile I feel guilty about my behavior. I try to ignore the guilt and go on with life.

The feeling of guilt and regret are the result of and proof of the soul’s sensitivity. It may lie dormant, but from time to time it reminds us that in spite of our conscious ignorance, deep down we retain this G-d-sensitive dimension. Wouldn’t it be a shame to ignore it?

34. Hey, I do whatever I want to and feel very good about it. My conscience doesn’t bother me at all. Am I still in the game? Do you still have anything relevant to tell me?

You bet. Some people feel connected because of their feelings and understanding. Others are connected in spite of their lack of feelings and understanding. Your connection does not depend on you, all that depends on you is the degree to which that connection gets activated and expressed.

Perek 12, 13

35. Why should I try becoming that which I am not? I cannot get rid of my sinful and selfish desires. Why should I live a life fighting and repressing my desires?

Because you were born to be a fighter. A fighter is one who confronts adversary. Without an opponent how can you fight? So, if your real purpose is to fight, overcoming your instincts is not repression but self-expression. The objective is not to eradicate your sinful desires, but to fight them on the practical level.

(See also Chapter 27)

When you ride a bike you need to keep on pedaling in order not to fall off. When you stop pedaling and fall, does that mean that your pedaling before was in vain? It just reinforces the importance and effect of your constant pedaling. Besides, as a result of the pedaling your legs are now stronger. In other words: Although your inspiration is gone, you still have the motivation and power to subdue the expression of your unG-dly desires.

37. I am a person that bears grudges against people. My priority is to improve my relationship with people. How can davvening and studying Torah help me improve my relationships?

On a cloudy day, you need to go above the clouds in order to see the sun. Davvening and Torah study can help neutralize the effect of the “ballast” of your body, its nature and instincts, thereby empowering you to improve your relationship with yourself and others.

38. I constantly think about wanting to do things that are forbidden and sinful. Maybe Judaism wasn’t meant for “spiritually damaged goods” like me.

It was meant specifically for people like you. You are not judged by what you want to do, but rather by what you willfully do, say or think. Making the right decision when being challenged gives a greater appreciation and value for doing good than doing good without having any desire to do otherwise.

39. Will I ever be able to eradicate my evil desires? If not, doesn’t it make my religious behavior hypocritical?

Probably not; only a very select few are successful at it, but it doesn’t matter, quite the contrary. Look at it this way: a lion “tamer” does not expect to change the nature of the wild animal, he merely aims to assert constant control over it. He can therefore never let down his guard. That is his greatness, not his failure. Likewise, what is expected of us is to control our inner animal. We can do this by awakening our spiritual sensitivity and strength through praying mindfully.

A good baseball player is not always at the plate although, thanks to his training, he is always ready to step up to the plate and hit a homerun.

Perek 14

40. Since whatever I do will not affect my essential connection to G-d, why bother with studying Torah and doing Mitzvos?

Imagine someone who disrespects his father. His connection to his father is essential and he will be his father no matter how he behaves. His behavior, however, will either express his desire to maintain that connection or fight it. It is our practical behavior that strengthens or weakens our conscious connection.

41. What do I do if I don’t love G-d?

Consciously, perhaps, you don’t love G-d. You can, however, cultivate the feeling of love for G-d, which is innate in every Jew, including you. You just need the proper tools and desire to do so.

42. My physical desires attract me much more than a spiritual lifestyle does. Am I expected to live the repressed life of an ascetic?

Attraction and revulsion is very subjective and a matter of perception. One can develop a taste for that which does not initially attract him as well as develop a revulsion to that which initially seems attractive. Developing a taste for G-dliness as well as a distaste for the “competition” helps make the struggle easier and the results more personally satisfying. Tanya (Chapter 14) provides tools with which one can accomplish this.

Perek 15

Although the struggle may be the same for everyone in many areas of human behavior (such as lying and stealing, for example), the means through which one fights makes a difference as to the implications of the victory. It is not the same to fight someone that threatens my personal comfort and security as to fight someone that threatens an individual or value that goes beyond my personal benefit. Both fights may be equally difficult and display the strength of the fighter equally; the implications of the motivation, however, are incomparable. So, too, fighting one’s animal instinct as a result of his love for G-d is not the same as fighting one’s animal instincts because of one’s love of oneself.

44. I do not have evil desires. I behave as I should. I have nothing to fight against. What is the challenge for me?

Your challenge is to 1) fight for 2) growth rather than 1) fight against 2) attack. Your challenge is to go beyond your comfort zone in order to do what’s right.

Perek 16

We are trapped in the shell of our bodies. That is not our original nor natural environment. The way out is through the study of Torah and observance of the Mitzvos. Knowing that it is so and behaving accordingly is enough of a justification, even without the full participation of one’s feelings. Do (should) you eat only when and what you feel like?

Perek 17

46. How can I be commanded to love G-d if I don’t naturally have the feeling?

There are two types of love: 1) intellectual or theoretical love: 2) emotional love. Intellectual or theoretical love are the result of meditation upon the greatness of G-d which leads to the conclusion that one should want to desire to develop a relationship with Him. That is enough to motivate someone to do that which leads to a strengthened relationship, even though his emotions are not yet consciously in synch. It is that level of love, which leads to practical results, that we are commanded and able to attain.

47. I really don’t care about a relationship with G-d. I am totally indifferent to it, even after thinking about how great He is. My thinking goes something like this: “G-d is great; so what?”

You’re in a real mess. You’ve degenerated to the point where you’ve created an impenetrable callous shield around yourself that makes you unreceptive to spirituality. You’ve accumulated wax in your ears and cannot hear the music, let alone appreciate its beauty. Of course you can choose to remain that way, but don’t fool yourself into thinking that all is well. You are depriving yourself of your greatest potential and it is within your power to free yourself of the mess you created through neglect and regain your spiritual health and function. (In chapter 17 it explains how this is accomplished.)

Perek 18

48. How can a limited human mind be expected to comprehend or relate to an infinite, incomprehensible G-d?

You hit the nail on the head. Relationship is not necessarily based on comprehension; quite to the contrary. A real relationship is based on a connection that transcends comprehension, precisely because comprehension, no matter how wide and deep, will always be limited. A real relationship is based on a connection that transcends the intellect and serves to inspire it. A Jew’s relationship with G-d is the result of the origin, essence and nature of his soul. It is not founded on rationality.

49. How is it that individuals that have little or no Jewish education become inspired to live Jewishly and even give up their lives for it?

It is due to the perception that the soul has naturally. Different events can serve to trigger its outburst.

Perek 19

Great question! The answer is that the essence is not something easily accessed. It usually responds to extreme provocation, either positive or negative. It is like the spark in a flint stone. When you analyze a flint stone, you will not detect any relationship with fire. It is only when the stone is struck, that its potential for fire is manifested. Our essence is expressed when we are put to extreme tests; we cannot determine its existence based on our everyday, conscious and calculated experiences.

51. Can I believe in G-d and simultaneously subscribe to a different belief system or religion? How about just going through the motions with no belief?

Being that our belief in G-d is unquantifiable, there is no such thing as “a little bit out”. This is “binary”, “yes” or “no”. Can someone be just a “little bit” pregnant?

Perek 20, 21, 22

52. Come to think of it, why do I need to “connect to G-d”? Isn’t all of existence created by G-d and therefore automatically connected to Him?

It’s all a matter of perspective. From G-d’s perspective we are all created by Him, dependent on Him and there is nothing outside of His existence. It is up to us to see things His way as well. By fulfilling His commands we become channels that manifest His energy and presence in the world. By doing that which He forbade, we become instrumental in hiding His presence and limiting His perceived influence. Yes, we really are all connected, it’s just that we can choose to express that connection or to deny, and thereby, conceal it.

Perek 23

53. What benefit is there in studying Torah all day? Doesn’t one make more of an impact by doing things?

Studying Torah is not merely a means to an ends like other subjects. When we do a Mitzvah we express G-d’s desire. When we study His Torah we connect with His desire in an incomparably intimate way, thereby drawing down into this world a level of G-dly expression that is otherwise impossible to achieve. If the objective of Creation is to manifest G-d’s presence, it doesn’t get more pure or intense than through the study of His Torah.

Perek 24, 25

54. How does doing a sin affect my relationship with G-d? Besides, can’t I always be forgiven if I regret my sinful behavior?

Doing that which G-d forbids implies a negation of G-d’s existence. One thereby severs his conscious connection with G-d. Although it is true that G-d will forgive you if you regret your sinful behavior, you might not be able to get back on track as a result of crossing the line (the line may have been a cliff). Even if you do manage to (sprout wings and) do Teshuva and get back over the line, would you a priori tell your king: “let me put your head into this unflushed toilet for just a short while”?

55. What’s the point in doing a Mitzva now and then, if most of my behavior is totally unG-dly?

The connection that you attain by doing a Mitzvah is eternal. Even after you have concluded the act of the Mitzvah, the connection with G-d and its effect will continue to reverberate for all eternity.

56. I would be ready to give my life for G-d, if necessary. Isn’t that enough of a commitment? Must I give up every moment of my life for G-d?

That is one way of looking at it. Consider, however, the following: If you are ready to be killed in order not to betray your relationship with G-d, shouldn’t you be ready to make lesser sacrifices, such as not acting silly (as any sin implies), in order not to jeopardize your relationship with G-d, or working proactively towards strengthening the connection?

57. I live in a democratic society. Nobody is threatening me. I can do as I please. Why do I need to cultivate the ability for self-sacrifice?

Remembering your willingness to die for G-d, will help you in your struggle to live for G-d.

Perek 26

58. I want to be happy. Living by the rules of Judaism just leads to extra stress, guilt trips and depression.

We take happiness very seriously. Happiness and joy are crucial to being successful in your Jewishness.

Happiness is not a result of success; it’s what helps achieve success. A negative perspective of reality leads to a less than happy state of mind. It is distorted thinking that causes one to become depressed and demoralized. (The distortion is generally regarding one of three things: 1) Bad things that happen to me; 2) feeling guilty because of past behavior; 3) feeling bad about having the desire to do bad. Chapters 26-28 deal with each problem separately.)

There are two ways to look at the cause of what happens to you: either they happen by themselves or they happen by Divine Providence. If you think they happen by themselves, then there is no one to complain to. If, however, you believe that all comes from G-d, that would imply that all is for your benefit. If it doesn’t seem that way, it is just because the benefit is from G-d’s perspective, which transcends yours. (Think of how a child judges the goodness of one that gives him candy and one that gives him a vaccination.)

60. I have sinned too much to be able to repair my relationship with G-d. I blew it. This is not for me, anymore.

If you have sinned against G-d, don’t get depressed; fix it! Guilt and regret is a sign of sensitivity and is healthy as long as you control it. It should empower you, not delegitimize you. Set aside time for introspection and spiritual accounting. Don’t let it overtake your life. If done properly, it will lead to true happiness.

Perek 27

61. My thoughts and desires are very sinful and constant. I cannot get rid of them. I am not qualified to serve G-d. I am too disgusting.

G-d created you with the nature that you have. It is not your fault. No need to feel guilty about your natural desires that cannot be controlled. The point is to control the expression of your desires. That is within your ability and that is what G-d wants from you. The more undesirable thoughts you have, the more opportunities you have to serve G-d by overcoming them. Don’t trip over the stone in your path; use it as a stepping-stone to get to a higher and stronger place.

Consider: there are two types of delicacies: 1) sweet food; 2) spicy food. Your specialty might very well be “spicy”.

Self-control is empowering. By denying your desires their expression, you will eventually be able to free yourself from its clutches.

Perek 28

You are not a hypocrite; you simply have a compounded personality. That is the symmetry that G-d embedded in us. Whenever you try to do something G-dly, such as davvening, your animal soul kicks in and tries to distract you and prevent it from happening. The way to combat the external “noise” is by concentrating on your internal “music”.

63. I feel that I cannot overcome the distractions. They are too powerful for me.

They might be too powerful for you alone to overcome, but you are not alone. Time to call for “backup”. Ask G-d for help.

Perek 29

64. I am simply not motivated to concentrate when I davven, nor do I have the motivation to control my desires. Is there anything I can do about it?

Yes, fight back! If your nose is stuffed, and you find it difficult to breathe, do you give up on breathing? You have to loosen up the blockage. The animal instinct that we have weighs heavily because we give it too much importance. Once we burst the bubble and cut it down to size, it will cease to intimidate us and allow us to “breath”. In this chapter it talks about how to go about doing that.

65. I do not believe in G-d.

Yes you do. Your conscious filter does not let you appreciate that you really believe in G-d.

Perek 30

66. Why do I have to be better than everyone else? Most people I know don’t struggle with their nature. They just “go with the flow”. I think I’ll just be like the majority and try and embrace the way I am.

This is not about competing with others; it’s all about being the best you can be. Everyone has unique qualities and challenges. Every one has their unique life-mission. The only one you should compete against is yourself.

67. I am much better – religiously speaking - than most people I know. Why isn’t that good enough? Who says I have to be perfect?

A person is not judged by how much they do but rather by their effort and the percentage of their potential that they actualize. The poor man that gives one dollar to charity might be making a greater effort, and therefore more meritorious, than the magnate that gives one million… Again, the only one you should compete against is yourself.

68. I find it difficult to attain humility when I compare myself to the people I know and meet. How can I achieve humility?

You consider yourself superior to others because you only see what they do; you don’t see the effort it requires for them to do what they do. G-d values the effort over everything else. As a matter of fact, the greater you think you are, the more you should be doing. A man is not judged by what he has but by what he does with what he has.

Perek 31

69. When I think about my accomplishments and realize that I am far from where someone like me should be, I get depressed and give up.

Being upset because of your spiritual failures is not necessarily a bad thing. There is a difference between sadness which is positive and depression which is negative. Sadness is a sign of sensitivity and can be a catalyst for moving forward. Depression is emotional numbness. No feeling. It paralyzes you. Sadness (as opposed to depression) can be used as a tool to smash your ego that usually hinders your spiritual growth.

70. When I think about how spiritually numb I am, I wonder if Judaism is really for me.

The question is “who are you?”. The objective is precisely to free your soul from the shackles of your bodily animalistic needs and perceptions. The greater the numbness, the greater the need to free that G-dly spark that is captive.

Remember Operation Entebbe? 1) Only the best were chosen to execute the mission. 2) The great joy after the mission was accomplished was commensurate with the difficulty of the task. Your body is only one part of you. You have the mission and ability to crack through the thick shell and liberate the G-dly part of yourself that is captive within. Keep on digging with the “drill” of Torah study and the performance of Mitzvos.

Perek 32

71. I don’t see why I need to be so in touch with my G-dly soul. For me, living in harmony with others and loving my fellow man as myself is enough of a moral challenge and accomplishment.

Great point! But, can you really love your fellow man as yourself if you are not really in touch with your true self? The only way to truly and selflessly love someone as yourself is when you are in tune with your soul and thereby see the other’s soul as an extension of yourself. If you ignore the spiritual dimension that connects us all together, all you are left with are physical bodies that separate one individual from the other and leads to fights for their respective selfish needs.

72. When I point out to someone that he or she misbehaving, it generally backfires. What am I doing wrong?

You may only scold a friend. One that is not your friend, make him your friend. Once he becomes your friend, you can then point out his faulty behavior with the intention to help him become a better person.

Perek 33

73. You have given me reasons why not to be sad. Do you have any good reason for me to be happy?

Sure do! Imagine someone that you truly respect and admire (they used to respect kings, once upon a time…), someone that you are in awe of. Imagine that he is infinitely superior to everyone and anyone. Now imagine that he chooses to live in your house with you. How would you feel? That is what we believe about our relationship with Hashem. He is totally superior to anything that exists, yet chooses to dwell in our home. Shouldn’t that be a cause for great joy?

Perek 34

74. I am not spiritually developed enough to be able to feel G-d’s presence and to be moved by it.

You can start with a limited relationship, namely by studying Halachah, which is the expression of G-ds will and wisdom, in the morning and in the evening. Once you have developed an appreciation for the connection to G-d’s presence through Torah study, you will be able to expand and appreciate His presence and your connecting to it through your “mundane” activities as well.

75. Doesn’t feeling privileged to have G-d with you cause you to be arrogant?

Only if you are partially aware of the facts. Were you to be truly aware, you would be aware of your body’s limitations, spiritual insensitivity and inferiority in contradistinction to your soul’s loftiness and refinement. The former should cause humility while the latter should cause you limitless joy. Arrogance is out of the picture.

Perek 35

76. Isn’t it enough to love and fear G-d in my mind and heart? Why is it so important to actually do the mitzvos?

For two reasons: 1) Love and fear of G-d are a limited way of connecting, whereas doing what G-d wants transforms one into a conduit for G-d’s ultimate desire, (and therefore) infinite energy and light. 2) The only way to elevate the physical dimension of existence is through Mitzvos that involve the body.

Absolute, infinite truth does not deny relative truths; it expresses itself through each one individually. Yes, one G-d can express Himself in infinite ways and have infinite “personal” relationships, just as the sun can illuminate an infinite amount of rooms, providing that the windows are open… The Mitzvos serve to “open the windows” to allow this connection to happen.

Perek 36

Great question! When we talk about higher and lower worlds, we refer to their spiritual “place” rather than their physical coordinates. “Higher” and “lower” are metaphors for “more revealed” and “more hidden”, respectively. This physical world is the “lowest” in the sense that G-d’s presence is most hidden here. Paradoxically, it is precisely here, in the physical dimension, that G-d can express Himself in ways far superior to those possible in the spiritual realms.

79. If G-d is omnipresent, why can’t we perceive His presence?

As a result of our sins we have transformed the physical dimension of existence into an adversary to G-d, rather than just something indifferent to Him. When Moshiach will come, the blinds will be lifted and we will be able to perceive His presence in ways superior even to the perception we had at Mt. Sinai.

There is nothing that can benefit the world at large more than doing a Mitzvah. Every Mitzvah that you do draws down Divine energy and light for the benefit of all of Creation. Although we cannot perceive it today, when Moshiach comes it will visible to all.

Imagine an electrician installing the wiring in a new house. You see him working busily connecting wires that will bring light and energy to the house. You cannot see the value of what he is doing until the job is done and the general switch is moved to the “on” position.

Perek 37

81. If the “punchline” of Creation is the Messianic Era, wake me up when he comes.

When Moshiach comes, we will perceive G-d’s presence. Now is the time, however, to “draw down” G-d’s presence to the physical realm. That is accomplished through the Mitzvos that we do. In other words, when Moshiach comes we will be rewarded with seeing the effects of what we accomplished in preparation to his arrival.

82. If I am meant to deny myself physical pleasures, what was the purpose in being born? Were my soul to remain in the spiritual worlds, would it not be happier and healthier?

The objective of a candle is to illuminate. It does not benefit from it; quite the contrary, the more it illuminates the more it gets used up. The objective of the soul is to illuminate the spiritual darkness of this world. It does not come here for its benefit, but in order to fulfill G-d’s purpose in Creation, namely converting the physical world into a conduit for His revealed presence. (In contradistinction to the candle, however, it does not get used up, but strengthened.)

83. Why is it so expensive to be observant? Why the constant pressure to give charity?

The objective of our existence is to “elevate” the neutral energy in the world. Every Mitzvah that we do gives expression to and “elevates” a particular aspect of said energy. Giving Tzedaka has the ability to elevate the entire person that was involved in the generation of the money given.

84. Why do we Jews live spread out all over the world? Wouldn’t it be better if we were all in Israel, or at least living together in one big Jewish community?

A locomotive is valuable primarily when it moves the rest of the train. Our sojourn through the diaspora is in order to prepare the terrain for the time when we will be able to dedicate ourselves to our own spiritual welfare in our own homeland, Israel, and the rest of humanity will benefit from it automatically. As of now, until Moshiach comes, we need to prepare the world by serving G-d amongst the different nations, thereby getting them ready for that experience.

85. What is superior, studying Torah or fulfilling Mitzvot?

Each one has an advantage over the other. The personal connection attained through Torah study is deeper. The effect on the world is greater through fulfilling a Mitzvah.

Perek 38

86. I usually daven by rote, without paying much attention. Is there any value to Davenning even though I am totally distracted and not focused on Who I am talking to or what I am saying?

Yes! It is more important to say the words without much thought than think them without saying them. The reason is because the former involves and affects the body, whereas the latter doesn’t.

87. If so, does focusing on what I am saying when praying add anything to its value?

Yes. Doing a Mitzvah without conscious awareness and focus is like a bird without wings. It is there but doesn’t fly, doesn’t elevate the one doing it nor does it get spiritually elevated. When done with the proper intention, the act acquires a whole different resonance. (Think of the difference between a human body and a statue. The difference is in the life of the former.)

88. What, exactly am I expected to feel when davenning?

There are several levels. One is thinking about G-d’s greatness to the point that it awakens a feeling of love and fear. This proactive thinking is referred to as “Human” consciousness. The second level is just remembering that deep down we love G-d. It is a more reactive awareness, referred to as “Animal” (or instinctive) awareness, similar to the animal that is aware of and motivated by personal dangers and benefits.

Perek 39

Totally wrong! Learning Torah by rote produces lifeless words that come to life the next time one learns the material with the proper intentions. Learning Torah for self-aggrandizement puts the holiness of the study into captivity. You first need to do Teshuvah in order to “free” and “elevate” the Torah that you learned for the wrong reasons. So don’t stop learning Torah. The more unmotivated learning you accumulate, the more you will have to elevate the day that you learn it again with the proper intention.

Perek 40

90. If the Torah is G-d’s will and wisdom, what difference does it make what my intentions are when learning Torah. Doesn’t it connect me to G-d nevertheless?

You are right about the connection being there, no matter your reason for learning Torah. The difference is, however, regarding how apparent G-d`s presence and your connection to it is. In order to see something you must have eyesight and there must be light. Learning without the proper intentions is like looking at something with the light off: it’s there, you can feel it but you cannot see it. In order to “see”, all you need to do is to turn on the light. Learning Torah with the wrong intentions is like being blind. You cannot see anything until you cure your blindness.

91. I have a strong desire to connect to G-d. How can I satisfy that thirst?

The best way to satisfy your desire to connect with G-d is precisely through learning the Torah. It is the “water” that satisfies the soul’s thirst for G-d. (See end of Chapter 37)

Perek 41

92. OK. How do I begin my relationship with Hashem?

It all starts with accepting G-d’s authority, being G-d’s servant. Eventually you will develop deep feelings of love and fear, but the starting point and basis of it all is being His servant, even more so than being his “son”.

93. How significant can I and what I do be amongst 7.000.000.000 people on this planet that have a totally different agenda?

Precisely! Out of the 7.000.000.000 people G-d decided that He wants YOU to do something specific. Isn’t that an honor not to be trifled with?

94. I am Ok with loving G-d, after all, I have so much to be thankful for. But I find it difficult to feel awe for G-d.

Trying to attain it through thinking about G-d’s infinite greatness, His omnipresence and individual attention to you, is sufficient to comply with the basic level of this objective. Just imagine being in the presence of a mighty king who asked you to do something and is watching to see how you carry out His request. Enough to give anyone the jitters…

Good question. The most practical reason for studying Torah and fulfilling Mitzvos is in order to connect to G-d and be totally absorbed in Him. This is the most essential desire that every Jew has because of his G-dly soul. The “connecting spiritual energies” can be appreciated once one reaches a more conscious level of spiritual sensitivity.

96. What is the purest motive for studying Torah and fulfilling Mitzvos?

The purest motive is to cause G-d satisfaction. When you do a Mitzvah, you free the G-dly spark in you from its shackles and reconnect it with its source. Imagine the joy of a father whose son comes home from captivity. The more you think about it, the more you will feel it.

Perek 42

97. What do I need to learn in order to appreciate G-d’s presence to the point of provoking awe?

Learning about it in books is not enough. The awareness and connection comes about through prolonged focused concentration on your part. It requires much effort to overcome the body’s resistance and to motivate the soul to fight for its freedom. Once you are aware of G-d’s presence in the same way you are aware of the existence of physical objects, your awe will be activated on one level or another, at least enough to modify your behavior.

98. How can I imagine G-d watching and listening to me, if he does not have eyes or ears?

To the contrary! Because He does not perceive you through eyes and ears, but through “self-knowledge” and awareness, His perception of you is much deeper and more intimate.

99. I cannot see G-d. How can I be in awe of something that I don’t see?

When you see a policeman, you are not afraid of him per se but of his authority. His authority is not tangible, only the manifestation of it is. Likewise, if you perceive the world around you as a manifestation of G-d, you will come to be in awe of G-d, the Creator, Himself.

100. I feel that I am faith-challenged; I cannot believe that which I don’t see.

The Hebrew word for faith is “Emunah” which also implies training or excercise. When you don’t exercise, your muscles atrophy. Faith needs constant exercise in order to function optimally. Don’t judge by outward appearances. Your persistence will pay off and your faith and conviction will be activated and strengthened.

Perek 43

101. Do I need a relationship with G-d in order to obey His commands, or do I need to obey His commands in order to have a relationship with Him?

Both are true. There are two general levels of awe and love of G-d. The basic level of awe is necessary in order to obey G-d’s commands properly; by obeying His commands a higher level of awareness is reached which produces a more real feeling of awe. The same is true regarding levels of love; there is a basic, natural, level and there is an advanced, acquired, level. Each one of these four has infinite possible variations and levels.

Perek 44

102. How can I love something I cannot see?

Do you love yourself? Is it the body or the soul that you really love? Can you see the soul? No. But you know it’s there. G-d is your soul’s soul; its source of life, the root and essence of your essence. That’s where you really come from. That’s what you really want to connect to in your deepest – albeit unconscious - desire. Moreover: Do you love your parents? As much as you love yourself or even more than you love yourself? Why?

103. I can’t seem to get the fire of conscious love for G-d started in my heart.

Fake it till you make it. Talk as if you feel love for G-d and the feelings that you already naturally have in the deepest recesses of your soul will eventually come to the fore. Also, focused meditation on G-d’s greatness and relationship with you brings to greater awareness which in turn causes the subconscious feelings to flare up and express themselves consciously in speech and action.

Perek 45

104. None of the aforementioned meditations move me enough to feel love for G-d. This might sound strange, but can I hug G-d? Can I kiss G-d? Is there any other way to achieve love for G-d?

Yes. Through sympathy. Reflecting upon the depth of captivity and depravity that the G-dly “spark” within our soul experiences, and by extensión, its source, G-d, one can be moved to have pity on the soul and do what is necessary to liberate it. The soul expresses its liberation and “affectionate” connection with G-d through Torah study (kiss) and the action of giving Tzedakah (hug).

Perek 46

105. Having pity on my soul doesn’t lead me to love G-d. Is there any other way?

Yes. Try gratefullnes and reciprocity. When you stop and think about how much G-d loves you, takes care of you and wants a relationship with you, your heart will melt and you will have reciprocating feelings of love for Him. (This chapter elaborates at length on the details of meditating on this relationship.)

106. I am not religious. Is there any reason I should refrain from eating Chametz on Pesach, or desecrating Shabbos for example? It won’t affect my relationship with G-d becauase I have none.

You may not be conscious of your relationship due to the interference of your body, but there is no darkness that obstructs G-d’s view of reality. Your soul and it’s connection to G-d is intact. Therefore, every Mitzvah and transgression affects you as much as it affects the biggest Tzadik; the only difference is your respective degrees of awareness of it.

Perek 47

Exodus can and should be a daily, personal experience. One is enslaved to his crass impulses and instincts and has the ability to free himself from them and reconnect to G-d if he so desires. Daily “Exodus” is a metaphor for voluntary reconnection with G-d.

Perek 48

108. How can it be expected for a limited human being to have a relationship with G-d who is infinite? Won’t the “fuses” blow?

That is why G-d created “transistors”. G-d manifests Himself in two ways, 1) within our intelectual and emotional grasp; 2) beyond the reach of our perception. G-d is not limited to either one of the options; He fills as well as transcends all of existence. The objective is to relate to G-d according to your maximum capacity. There is endless potential, as there is always room to grow.

Perek 49

109. How would I express my love to G-d?

The same way He expressed it, by ignoring everything else and focusing exclusively on our connecting with Him. (This chapter explains this extensively.) The way to express the connection is by studying Torah through thought and speech, involving, thereby, all of creation, and bringing them to a deeper level of divine expression.

110. If G-d is the only true existence, why did he create us with intellect, emotions and talents? Are they to be ignored?

Of course not! They are to be used to understand, feel and express G-d’s desire in your own unique way.

Perek 50

111. I am really excited with my newfound relationship with G-d. Shouldn’t I just escape this material world so that I can cleave to G-d totally?

I understand the way you feel, but if you really care about your relationship with G-d, you will stay put here in this material world and use it for the purpose it was created - namely Divine revelation within physical existence through Torah study - rather than escape this physical world in order to satisfy you personal desire.

Perek 51 - 52

112. I obey G-d’s commands, but no matter how much I study and do I still can’t see Him!

You cannot look directly at the sun. It is impossible for a finite being to connect directly to G-d who is infinite. The only way is through studying Torah and observing the Mitzvos; they are the “filters” that He created through which we can connect to Him. They are generators, as well, that, when activated by us, radiate G-dly energy to the rest of existence.

Perek 53

113. I understand how the G-dly soul illuminates the world. What about the animal soul and body, are they just scrap that needs to be ignored?

The animal soul and its “garments” are the “fuel” that feeds the G-dly flame and allows it to radiate its spiritual qualities of light and warmth. Thus, the physical dimension of our existence becomes part of this process and elicits a reciprocal response from G-d.

.עליון ל-אל שבח .נשלם ולא תם

Punta del Este, 2 Adar I, 5774

Eliezer Shemtov

domingo, 2 de febrero de 2014

The Tanya Challenge. 53 Chapters.