סֵפֶר לִקּוּטֵי אֲמָרִים

Sefer Likkutei Amarim

חֵלֶק רִאשׁוֹן

Part 1 Traditionally, the Tanya by Rabbi Shneur Zalman of Liadi consists of five parts. The first section is called Likkutei Amarim, "A Compilation of Teachings," or Sefer shel Beinonim, "The Book of Beinonim," as delineated in the text of the title page below. Yet still in the author's time, it became known simply as the Tanya, after the word that begins the book. This section, Likkutei Amarim, which was published first, is the most central part of the book. Consisting of fifty-three chapters, it is the most complete section. According to Chabad tradition, the fifty-three chapters of Likkutei Amarim, along with the introduction, correspond to the fifty-four parashot in the Torah, supporting the claim that the Tanya is indeed the "Written Torah of Hasidism."

הַנִּקְרָא בְּשֵׁם סֵפֶר שֶׁל בֵּינוֹנִים

entitled Sefer shel Beinonim This title, provided by the author of the Tanya, expresses the uniqueness of the book. The establishment of the concept of the beinoni, the intermediate-level individual, is undoubtedly its novel axis. While the idea of the beinoni is not new, the author of the Tanya gives the term an additional meaning that differs from the foundational position of most approaches in mussar (moral and ethical conduct). The ideal personality portrayed in mussar works is that of the tzaddik, the righteous person, which is presented as an attainable goal. This book, on the other hand, was written for beinonim, for those who are neither tzaddik nor rasha, neither righteous nor wicked. The Tanya, then, relinquishes that ideal image, postulating that such a goal is in fact unattainable for most people and is not expected of them. Instead, the beinoni is presented as the ideal that every person can and must attain.

מְלוּקָּט מִפִּי סְפָרִים וּמִפִּי סוֹפְרִים קְדוֹשֵׁי עֶלְיוֹן נִשְׁמָתָם עֵדֶן,

Compiled from the works and teachings of the holy masters, whose souls are in the Garden of Eden, As was the practice of other authors who conducted themselves with modesty, the author of the Tanya does not state that he wrote this book but merely compiled it. Nevertheless, without a doubt, the Tanya is obviously not a compilation. Though he certainly has sources for every idea he presents, the author offers an original perspective and line of thinking, with very few quotations from other places. Those few that he does cite are presented in a novel way, adding an angle and approach that is uniquely his. It is commonly accepted that the "works" mentioned here, besides the basic canonical texts (the Tanakh, Talmud, Zohar, Shulḥan Arukh, and writings of the Arizal), refer to the works of the Maharal of Prague, the author's direct paternal ancestor by seven generations, Shenei Luḥot HaBerit by Rabbi Yeshaya HaLevi Horowitz, and Reshit Ḥokhma by Rabbi Eliyahu de Vidas. The "masters" refer primarily to the author's rabbis and mentors: the Maggid of Mezeritch, Rabbi Shneur Zalman's foremost mentor; Rabbi Menaḥem Mendel of Vitebsk, the Maggid's disciple and successor; and the Maggid's son, Rabbi Avraham, famously known as Rabbi Avraham HaMalakh (Rabbi Avraham the Angel), who was both a peer and disciple of the author. It is told that the Maggid instructed the two to make a trade: Rabbi Shneur Zalman would teach Rabbi Avraham Talmud and halakha for two hours every day in exchange for receiving two hours of tutelage in the wisdom of Kabbala. Due to his unique relationship with the "Angel," Rabbi Shneur Zalman felt that he had a deep, loving connection – almost familial – with Rabbi Avraham's father, the great Maggid. He used to say that he attained the inner dimension of the Torah of Hasidism from the Maggid and his son, meaning that he received it from the Maggid like a son from his father. Some count the Ba'al Shem Tov among the masters mentioned here. Although Rabbi Shneur Zalman did not learn from him in person, he considered him his spiritual grandfather and felt as if he had learned Torah from him, not through the intermediary of sefarim, books, but directly, as if the Ba'al Shem Tov was one of his sofrim, masters, and teachers.

מְיוּסָּד עַל פָּסוּק: "כִּי קָרוֹב אֵלֶיךָ הַדָּבָר מְאוֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשׂוֹתוֹ״ (דברים ל, יד),

based on the verse "Rather, the matter is very near to you, in your mouth and in your heart, to perform it" (Deut. 30:14), This verse serves as the premise for the entire book. Far more than a decorative catch phrase, it is the central motif woven throughout the work, from page to page, from one chapter to the next. This verse expresses two essential ideas. First, that which is incumbent on man is attainable, and second, that "the matter is very near to you, in your mouth and in your heart." The key message of the book lies in its optimism, in the premise that man can not only practice the methods described therein but can even draw close to God in the process and transform himself, through his words and thoughts, evoking emotions and experiences that allow him to blaze a new spiritual path.

לְבָאֵר הֵיטֵב אֵיךְ הוּא קָרוֹב מְאֹד,

to thoroughly clarify how this matter is indeed very near, The author of the Tanya will proceed to explain how the word of God, and God Himself, are truly very close to every individual. He will explore how it is possible to attain lofty spiritual levels and to elevate oneself so that one may cleave to the Divine through the particular avenue of divine service that he outlines in this book.

בְּדֶרֶךְ אֲרוּכָּה וּקְצָרָה,

through a long yet short path, These three words are perhaps the most condensed description of the author of the Tanya's entire approach. They are borrowed from the famous story in the Talmud in which Rabbi Yehoshua ben Ḥananya said, "In all my days, no person ever defeated me except for a woman, a young boy, and a young girl." He goes on to relate how he encountered a young boy at a crossroads and asked him how to get to the city. The boy answered, "This path is short yet long, and that path is long yet short." Rabbi Yehoshua chose the short, long path and found that though it was short it did not actually lead into the city. It led to the city's outskirts, to a place surrounded by gardens and orchards that blocked the trails leading to the city. He had to return and choose the long, short way. The shorter yet longer path seems like a shortcut, but it is riddled with impediments and ultimately prevents passage. Conversely, the longer yet shorter way is more tiring and complicated, but ultimately it proves to be the safer path that leads to the desired destination. The path of divine service that the author of the Tanya presents here is the "long yet short path."

בְּעֶזְרַת ה׳ יִתְבָּרַךְ.

with the help of God By using this common phrase, the author of the Tanya did not intend only that he would explain the ideas herein with God's help, but also that the goals put forth in this work can be attained with God's help. Although the path that is delineated is long and demands serious effort and investment of time, one encounters God's help to assist him. Even this path does not consist solely of one's own toil and suffering from below, but offers glimmerings of hope from above and windows of divine assistance along the way. Notes

הַסְכָּמַת הָרַב הֶחָסִיד הַמְפוּרְסָם אִישׁ אֱלֹהִי קָדוֹשׁ יֵאָמֵר לוֹ מוֹרֵנוּ הָרַב רַבִּי מְשׁוּלָּם זוֹסִיל מֵאָנִיפָּאלִי:

Approbation of the famous rabbi and hasid, a Godly man of saintly renown, our master and teacher Rabbi Meshulam Zusil of Anipoli:

הִנֵּה בִּרְאוֹתִי אֶת הַכְּתָבִים שֶׁל הָרַב הַאי גָּאוֹן אִישׁ אֱלֹקִים קָדוֹשׁ וְטָהוֹר אַסְפֶּקְלַרְיָא הַמְאִירָה וְטוֹב אֲשֶׁר עָשָׂה וַאֲשֶׁר הִפְלִיא ה׳ חַסְדּוֹ וְנָתַן בְּלִבּוֹ הַטָּהוֹר לַעֲשׂוֹת אֶת כָּל אֵלֶּה לְהַרְאוֹת עַם ה' דְּרָכָיו הַקְּדוֹשִׁים. וּרְצוֹנוֹ הָיָה שֶׁלֹּא לְהַעֲלוֹת אֶת הַכְּתָבִים הָהֵם לְבֵית הַדְּפוּס מֵחֲמַת שֶׁאֵין דַּרְכּוֹ בְּכָךְ. רַק מֵחֲמַת הִתְפַּשְּׁטוּת הַקּוּנְטְרֵסִים הָהֵם בְּקֶרֶב כָּל יִשְׂרָאֵל בְּהַעְתָּקוֹת רַבּוֹת מִידֵי סוֹפְרִים מְשׁוּנִּים וּמֵחֲמַת רִיבּוּי הַעְתָּקוֹת שׁוֹנוֹת רַבּוּ הַטָּעֻיּוֹת סוֹפֵר בִּמְאֹד. וְהוּכְרַח לְהָבִיא הַקּוּנְטְרֵסִים הָהֵם לְבֵית הַדְּפוּס.

I have seen the writings of this rabbi and luminary, a man of God, saintly and pure, a leading light, and I assert that he has done well. God has been incredibly kind and has inspired his pure heart to do all this and to show God's people His holy ways. The author initially intended to not have these writings published, for it is not his way. But he reconsidered his position on account of the widespread dissemination of many copies of these pamphlets among the entire Jewish people by various scribes, and as a result of the copious errors among the many copies, the author was compelled to have these pamphlets printed.

וְהֵעִיר ה׳ אֶת רוּחַ הַשּׁוּתָּפִים הַמְלֻמָּד הַמְכֻבָּד הָרַבָּנִי הַמּוּפְלָג

God has thus inspired the two business partners – the outstanding, distinguished scholar, our teacher

הַוָּתִיק מוֹרֵנוּ הָרַב רַבִּי שָׁלוֹם שֶׁכְנָא בֶּן מוֹרֵנוּ הָרַב רַבִּי נֹחַ וְהַמְלֻמָּד הַמְכֻבָּד הָרַבָּנִי הַמּוּפְלָג הַוָּתִיק מוֹרֵנוּ הָרַב רַבִּי מָרְדְּכַי בֶּן מוֹרֵנוּ הָרַב רַבִּי שְׁמוּאֵל הַלֵּוִי לְהָבִיא הַקּוּנְטְרֵסִים הָהֵם לְבֵית הַדְּפוּס בִּסְלָאוִויטָא וּלְפָעֳלָא טָבָא אָמַרְתִּי יִישַּׁר חֵילָא אַךְ עָלוּ בְּלִבָּם מָגוֹר מִסָּבִיב מִן הַדְּפוּסִים אֲשֶׁר רַבּוּ שֶׁדַּרְכָּן לְהַזִּיק וּלְקַלְקֵל הַמְאוּשָּׁרִים אִי לָזֹאת גָּמַרְנוּ בְּלִבֵּינוּ לִיתֵּן הַסְכָּמָה לְבַל יָרִים אִישׁ אֶת יָדוֹ וְאֶת רַגְלוֹ לִגְרוֹם לְהַמַּדְפִּיסִים הַנִּזְכָּר לְעֵיל שׁוּם הֵיזֶּק חַס וְשָׁלוֹם בְּהַשָּׂגַת גְּבוּל בְּשׁוּם אוֹפֶן. וְאָסוּר לְשׁוּם אָדָם לִדְפּוֹס הַסֵּפֶר הַנִּזְכָּר לְעֵיל בִּלְתִּי יְדִיעַת הַמַּדְפִּיסִים הַנִּזְכָּרִים לְעֵיל עַד מֶשֶׁךְ חָמֵשׁ שָׁנִים רְצוּפִים מִיּוֹם דִּלְמַטָּה.

and master Rabbi Shalom Shakhna, son of our teacher and master Rabbi Noaḥ, and the outstanding, distinguished scholar, our teacher and master Rabbi Mordekhai, son of our teacher and master Rabbi Shmuel HaLevi – to publish these pamphlets in Slavita. I congratulate them on this good deed. Yet their hearts were filled with apprehension with regard to the printing houses that have proliferated, which tend to cause damage and ruin the reputable ones. In light of this, we have decided to grant our approval so that no one may make any move to cause the aforementioned printers even the slightest amount of damage, God forbid, by infringing upon their exclusive rights in any manner. It is forbidden for anyone to print the aforementioned book without the consent of the aforementioned printers for a period of five consecutive years from the date given below.

וְשׁוֹמֵעַ לִדְבָרַי אֵלֶּה יָבֹא עָלָיו בִּרְכַּת טוֹב. הַכֹּל דִּבְרֵי הַדּוֹרֵשׁ זֹאת לִכְבוֹד הַתּוֹרָה הַיּוֹם יוֹם ג׳ שֶׁנִּכְפַּל בּוֹ כִּי טוֹב פָּרָשַׁת תָּבֹא שְׁנַת פְּדוּתֵינוּ לִפְרָט קָטָן.

Those who adhere to these words of mine will be blessed with good. These are the words of one who demands this for the honor of the Torah today, Tuesday, which is doubly blessed with good, of the week in which Parashat Ki Tavo is read, in the year 5556 (1796).

הַקָּטָן מְשׁוּלָּם זוֹסִיל מֵאָנִיפָּאלִי

The lowly Meshulam Zusil of Anipoli

הַסְכָּמַת הָרַב הֶחָסִיד הַמְפוּרְסָם אִישׁ אֱלֹהִי קָדוֹשׁ יֵאָמֵר לוֹ מוֹרֵנוּ הָרַב רַבִּי יְהוּדָא לֵיבּ הַכֹּהֵן:

Approbation of the famous rabbi and hasid, a Godly man of saintly renown, our master and teacher Rabbi Yehuda Leib HaKohen:

חָכְמַת אָדָם תָּאִיר פְּנֵי הָאָרֶץ בִּרְאוֹתִי יְדֵי קֹדֶשׁ הַמְחַבֵּר הָרַב הַגָּאוֹן אִישׁ אֱלֹקִים קָדוֹשׁ וְטָהוֹר חָסִיד וְעָנָיו אֲשֶׁר מִכְּבָר נִגְלָה מִסְתָּרָיו יוֹשֵׁב בַּשֶּׁבֶת תַּחְכְּמוֹנִי אֵצֶל אֲדוֹנֵינוּ מוֹרֵינוּ וְרַבֵּינוּ גְּאוֹן עוֹלָם וְדָלָה מַיִם מִבְּאֵר מַיִם חַיִּים וְכָעֵת יִשְׂמַח יִשְׂרָאֵל בְּהִגָּלוֹת דִּבְרֵי קָדְשׁוֹ הַמְחוּבָּר לְהָבִיא לְבֵית הַדְּפוּס לְלַמֵּד לְעַם ה׳ דַּרְכֵי קֹדֶשׁ כַּאֲשֶׁר כָּל אֶחָד יֶחֱזֶה בִּפְנִימִיּוּת דְּבָרָיו וְהַמְפוּרְסָם אֵין צָרִיךְ רְאָיָה רַק מֵחֲשַׁשׁ קִלְקוּל הַדָּבָר שֶׁלֹּא יִגְרוֹם הֵיזֶּק לַמַּדְפִּיסִים בָּאתִי לִיתֵּן תּוֹקֶף וְאַזְהָרָה לְבַל יָרִים אִישׁ אֶת יָדוֹ וְרַגְלוֹ לִדְפּוֹס עַד מֶשֶׁךְ חָמֵשׁ שָׁנִים מִיּוֹם דִּלְמַטָּה.

A man's wisdom illuminates the face of the earth. This is evident as I peruse the holy work of the author, the rabbi and luminary, a man of God, saintly and pure, pious and humble, whose hidden greatness was revealed long ago when he sat in the council of the wise, by our master, teacher, and rabbi, a luminary of the world, the Maggid of Mezeritch, and drew waters of wisdom from the wellspring. Now let the Jewish people rejoice as the author's holy words, which have been collated in preparation for printing, are to be revealed in order to teach the nation of God the ways of holiness, which each individual will see for themselves by studying the meaning inherent in the author's words. This point need not be belabored, as that which is obvious requires no proof, but it is only out of concern that something may go awry and cause harm to the printers that I have written this approbation and hereby demand and warn that no one should make any move to print this book for a period of five years from the date given below.

וְשׁוֹמֵעַ לִדְבָרַי אֵלֶּה יָבוֹא עָלָיו בִּרְכַּת טוֹב. הַכֹּל דִּבְרֵי הַמְדַבֵּר זֹאת לִכְבוֹד הַתּוֹרָה הַיּוֹם יוֹם ג׳ פָּרָשַׁת תָּבֹא תקנ״ו לִפְרָט קָטָן.

Those who adhere to these words of mine will be blessed with good. These are the words of one who speaks thus for the honor of the Torah, today, Tuesday, which is doubly blessed with good, of the week in which Parashat Ki Tavo is read, in the year 5556 (1796).

יְהוּדָה לֵיבּ הַכֹּהֵן.

Yehuda Leib HaKohen These two approbations, which are learned by many and are even included in the daily Tanya learning schedule instituted by the sixth Lubavitcher Rebbe, Rabbi Yosef Yitzḥak Schneerson, were written by two colleagues of the author of the Tanya, disciples of the Maggid of Mezeritch. Though they were not the most famous of the Maggid's students, the author of the Tanya asked these colleagues in particular to endorse his book.

הַסְכָּמַת הָרַבָּנִים שֶׁיִּחְיוּ בְּנֵי הַגָּאוֹן הַמְחַבֵּר זִכְרוֹנוֹ לִבְרָכָה נוּחוֹ עֵדֶן.

Approbation of the rabbis, may they live long, the sons of the eminent author, of blessed memory, whose soul is in the Garden of Eden:

הֱיוֹת שֶׁהוּסְכַּם אֶצְלֵינוּ לִיתֵּן רְשׁוּת וְהַרְמְנָא לְהַעֲלוֹת עַל מַכְבֵּשׁ הַדְּפוּס לְזִכָּרוֹן לִבְנֵי יִשְׂרָאֵל כָּתוּב דִּבְרֵי יוֹשֶׁר וֶאֱמֶת דִּבְרֵי אֱלֹקִים חַיִּים שֶׁל אֲדוֹנֵנוּ אָבִינוּ מוֹרֵנוּ וְרַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה כְּתוּבִים בִּכְתַב יָדוֹ הַקְּדוֹשָׁה בְּעַצְמוֹ וּלְשׁוֹנוֹ הַקָּדוֹשׁ שֶׁכָּל דְּבָרָיו כְּגַחֲלֵי אֵשׁ בּוֹעֲרוֹת יַלְהִיבוּ הַלְּבָבוֹת לְקָרְבָן לַאֲבִיהֶן שֶׁבַּשָּׁמַיִם. וּבְשֵׁם אִגֶּרֶת הַקֹּדֶשׁ נִקְרְאוּ שֶׁרוּבָּם הָיוּ אִגֶּרֶת שָׁלוּחַ מֵאֵת כְּבוֹד

We have hereby agreed to grant permission and authorization, as a remembrance for the children of Israel, to publish these words written with integrity and truth, words of the living God, by our master, father, teacher, and rabbi, of blessed memory, penned by his own holy hand and in his holy language, whose every word is like burning, fiery coals, igniting the hearts of the Jewish people to bring them close to their Father in Heaven. These writings, which will be appended in this

קְדֻשָּׁתוֹ לְהוֹרוֹת לְעַם ה׳ הַדֶּרֶךְ יֵלְכוּ בָּהּ וְהַמַּעֲשֶׂה אֲשֶׁר יַעֲשׂוּן.

קְדֻשָּׁתוֹ לְהוֹרוֹת לְעַם ה׳ הַדֶּרֶךְ יֵלְכוּ בָּהּ וְהַמַּעֲשֶׂה אֲשֶׁר יַעֲשׂוּן. printing to the first three sections of the Tanya, are titled Iggeret HaKodesh (The Holy Epistle), since most of the letters contained therein were sent by his holy honor, our father, to instruct the nation of God regarding the proper path they should walk and the mode of conduct to which they should adhere.

וּמֵחֲמַת שֶׁבְּכַמָּה מְקוֹמוֹת הִצִּיב לוֹ צִיּוּנִים בְּסֵפֶר לִקּוּטֵי אֲמָרִים שֶׁלּוֹ וְדִבְרֵי תּוֹרָה עֲנִיִּים בְּמָקוֹם אֶחָד וַעֲשִׁירִים בְּמָקוֹם אַחֵר וּמַה גַּם בִּשְׁבִיל דָּבָר שֶׁנִּתְחַדֵּשׁ בּוֹ קוּנְטְרֵס אַחֲרוֹן עַל אֵיזֶה פְּרָקִים אֲשֶׁר כָּתַב בְּעֵת חִיבְּרוֹ הַסֵּפֶר לִקּוּטֵי אֲמָרִים פִּלְפּוּל וְעִיּוּן עָמוֹק עַל מַאַמְרֵי זֹהַר וְעֵץ חַיִּים וּפְרִי עֵץ חַיִּים שֶׁנִּרְאִים כְּסוֹתְרִים זֶה אֶת זֶה וּבְרוּחַ מִבִּינָתוֹ מְיַשְּׁבָם כָּל דִּיבּוּר עַל אוֹפָנָיו שֶׁכָּתַב בְּלִקּוּטֵי אֲמָרִים.

In several places in Iggeret HaKodesh, our father referred to his book Likkutei Amarim , and since words of Torah are scarce in one place while plentiful in another, complementary sources are necessary to gain a complete picture of the subject. Moreover, these writings contain new material, a last treatise known as Kuntres Aḥaron (Last Treatise), on certain chapters, which he penned while writing the book Likkutei Amarim . This last treatise represents a profound analysis and inquiry pertaining to passages in the Zohar , Etz Ḥayyim , and Pri Etz Ḥayyim that seem contradictory. With his understanding spirit, our father reconciles each statement in its context, based on what he wrote in Likkutei Amarim .

רָאוֹ רָאִינוּ שֶׁרָאוּי וְנָכוֹן לְחַבְּרָם עִם סֵפֶר לִקּוּטֵי אֲמָרִים וְאִגֶּרֶת הַתְּשׁוּבָה שֶׁל כְּבוֹד קְדֻשַּׁת אֲדוֹנֵנוּ אָבִינוּ מוֹרֵנוּ וְרַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה.

We have therefore deemed it fit and proper to attach Iggeret HaKodesh and Kuntres Aharon as addendums to this book, Likkutei Amarim and Iggeret HaTeshuva , written by his holy honor, our master, father, teacher, and rabbi, of blessed memory.

אִי לָזֹאת בָּאנוּ לְהַטִּיל גּוּדָא רַבָּה וּגְזֵרַת נָחָ"שׁ דְּרַבָּנָן דְּלֵית לָהּ אָסְוָותָא שֶׁלֹּא יָרִים אִישׁ אֶת יָדוֹ לְהַדְפִּיס כְּתַבְנִיתָם אוֹ זֶה בְּלֹא זֶה מֶשֶׁךְ חֲמִשָּׁה שָׁנִים מִיּוֹם דִּלְמַטָּה.

In view of this, we hereby impose a prohibition and a decree of excommunication of rabbinic status, for which its violation has no remedy: that no one may make a move to print these writings in their present form, or one without the other, for a period of five years from the date given below.

בְּרַם כְּגוֹן דָּא צָרִיךְ לְאוֹדוֹעֵי שֶׁבַּעֲוֹנוֹתֵינוּ הָרַבִּים סָפוּ תַּמּוּ כִּתְבֵי יָדוֹ הַקְּדוֹשָׁה בְּעַצְמוֹ אֲשֶׁר הָיוּ בְּדִקְדּוּק גָּדוֹל לֹא חָסֵר וְלֹא יָתֵר אוֹת אַחַת וְלֹא נִשְׁאַר כִּי אִם זֶה הַמְעַט מֵהַרְבֵּה אֲשֶׁר נִלְקְטוּ אֶחָד לְאֶחָד מֵהַעְתָּקוֹת הַמְפוּזָּרִים אֵצֶל הַתַּלְמִידִים וְאִם הִמָּצֵא תִּמָּצֵא אֵיזֶה טָעוּת שְׁגִיאוֹת מִי יָבִין יִמָּצֵא הַטָּעוּת דְּמוּכָח מִטָּעוּת סוֹפֵר וְהַכַּוָּונָה תִּהְיֶה בְּרוּרָה:

However, this must be made known: Unfortunately, our father's manuscripts, written by his own holy hand with great precision, without one extraneous or omitted letter, have been lost. There remain only but these few writings out of many, which were collected one by one from copies scattered among our father's disciples. In the event that any error whatsoever is found, as this is inevitable, the obvious mistake should be attributed to a scribal error, but the meaning will be clear.

הַיּוֹם יוֹם ה׳ כ״ב אִיָּיר תקע״ד לִפְרָט קָטָן

Thursday, 22 Iyar 5574 (1814)

נְאוּם דּוֹב בֶּער בֶּן אֲדוֹנִי אָבִי מוֹרֵנוּ וְרַבֵּנוּ הַגָּאוֹן הֶחָסִיד קְדוֹשׁ יִשְׂרָאֵל מָרָנָא וְרַבָּנָא שְׁנֵיאוֹר זַלְמָן זִכְרוֹנוֹ לִבְרָכָה נִשְׁמָתוֹ בְּגִנְזֵי מְרוֹמִים.

Signed

Dovber, son of my master, father, teacher, and rabbi, the eminent and pious saint of Israel, our master and teacher, Shneur Zalman, of blessed memory, whose soul is in the hidden chambers of Heaven.

וּנְאוּם חַיִּים אַבְרָהָם בֶּן אֲדוֹנִי אָבִי מוֹרֵנוּ וְרַבֵּנוּ הַגָּאוֹן הֶחָסִיד מָרָנָא וְרַבָּנָא שְׁנֵיאוֹר זַלְמָן זֵכֶר צַדִּיק לִבְרָכָה נִשְׁמָתוֹ בְּגִנְזֵי מְרוֹמִים.

Signed

Ḥayyim Avraham, son of my master, father, teacher, and rabbi, our eminent and pious master and teacher, Shneur Zalman, may the memory of the righteous be blessed, whose soul is in the hidden chambers of Heaven.

וּנְאוּם מֹשֶׁה בֶּן אֲדוֹנִי אָבִי מוֹרֵנוּ וְרַבֵּנוּ הַגָּאוֹן הֶחָסִיד שְׁנֵיאוֹר זַלְמָן זִכְרוֹנוֹ לִבְרָכָה נִשְׁמָתוֹ בְּגִנְזֵי מְרוֹמִים.

Signed

Moshe, son of my master, father, teacher, and rabbi, the eminent and pious Shneur Zalman, of blessed memory, whose soul is in the hidden chambers of Heaven. The author of the Tanya, Rabbi Shneur Zalman of Liadi, is not mentioned by name in the approbations to the original edition, because initially the book was published anonymously so that he would not promote his own fame and also so that the work would be judged on its own merits. The author of the Tanya suspected that his involvement in the conflict between the hasidim and their opponents would prevent certain camps from reading it. If printed anonymously, all streams would be more open to learning it. And so it was. Many who studied the early editions praised the book effusively without knowing the identity of its author.

וְהִיא אִגֶּרֶת הַשְּׁלוּחָה לִכְלָלוּת אַנְשֵׁי שְׁלוֹמֵינוּ יִשְׁמְרֵם צוּרָם וְגוֹאֲלָם:

The following is a letter sent to all the members of our community of hasidim, may God, their Rock and Redeemer, protect them: This introduction was taken from an open letter addressed to all hasidim, not just one specific community or person. But though the author of the Tanya is addressing a readership outside his immediate circle, he is certainly also directing these words inward, since this work provoked, to a certain degree, even his own hasidic colleagues. The complaint was not just against what they considered to be an overly rational approach, but against the very act of committing the ideas herein to writing in a formulaic way. The hasidic movement thrived via the direct, personal relationship between Rebbe and hasid, and writing down any teachings seemed to breach this unique connection. The written word contains a lifeless element that is incapable of truly healing the ailments of the soul. Teaching prepared Torah, and furthermore, writing it down, was therefore considered an act of petrification. In this vein, early hasidim interpreted the verse "And you shall inquire [vedarashta ] diligently, and behold, it is true, the matter is correct, this abomination was performed in Israel" (Deut. 17:4) as saying: When the teaching [derasha ] is good, even containing words of truth, but "the matter" was prepared in advance (the word nakhon, "correct," from the verse and hakhana, "preparation," share the same root), then "an abomination was performed in Israel." Due to this dilemma, the Ba'al Shem Tov and the Maggid of Mezeritch, as well many other hasidic leaders in the earlier generations, avoided writing entirely. They felt that the written word did not serve as an effective medium for transmitting hasidic teachings from one soul to another. Writing may succeed in communicating other topics but not Hasidism. This introduction comes to clarify that the author of the Tanya did not approach the writing of this book lightly. He had a clear awareness of the limitations and dangers entailed in constructing the concepts of hasidic mussar into one unified edifice. He even responds to some of these inherent obstacles throughout the work, as will be explained below.

אֲלֵיכֶם אִישִׁים אֶקְרָא, שִׁמְעוּ אֵלַי רוֹדְפֵי צֶדֶק מְבַקְּשֵׁי ה', וְיִשְׁמַע אֲלֵיכֶם אֱלֹקִים לְמִגָּדוֹל וְעַד קָטָן כָּל אַנְשֵׁי שְׁלוֹמֵנוּ דִּמְדִינָתֵינוּ וּסְמוּכוֹת שֶׁלָּהּ, אִישׁ עַל מְקוֹמוֹ יָבוֹא לְשָׁלוֹם וְחַיִּים עַד הָעוֹלָם נֶצַח סֶלָה וָעֶד, אָמֵן כֵּן יְהִי רָצוֹן.

To you, men, I call! Heed me, pursuers of righteousness, seekers of God, and may God listen to you, both great and small, all the members of our community of hasidim in our country and in the surrounding regions. May each man in his place attain peace and eternal life! Amen, may this be His will. As the author of the Tanya will clarify below, this book is geared toward particular people. Unsure of whether the book will be as impactful for those outside the demographic that he outlines, he addresses "all the members of our community [of hasidim] in our country and in the surrounding regions" – that is, the hasidim of White Russia and its environs, a group that, at this stage, was only vaguely identified as Chabad hasidim.

הִנֵּה מוּדַעַת זֹאת כִּי מַרְגְּלָא בְּפוּמֵי דְּאִינְשֵׁי בְּכָל אַנְשֵׁי שְׁלוֹמֵנוּ לֵאמֹר כִּי אֵינָהּ דּוֹמָה שְׁמִיעַת דִּבְרֵי מוּסָר לִרְאִיָּיה וּקְרִיאָה בִּסְפָרִים,

It is well known that throughout our community of hasidim people are accustomed to saying that hearing words of moral guidance is not the same as seeing and reading them in books. This hasidic saying is a play on the talmudic statement "Hearing should not be greater than seeing" (Rosh HaShana 25b), conveying the opposite message from that of the Talmud. When it comes to awakening the heart to service of God, it is hearing that is superior to seeing – that is, to reading books. One should not suffice solely with studying the works of tzaddikim and leaders of past generations, but rather a person must journey to the living sage in his time to hear those words directly.

שֶׁהַקּוֹרֵא קוֹרֵא לְפִי דַּרְכּוֹ וְדַעְתּוֹ וּלְפִי הַשָּׂגַת וּתְפִיסַת שִׂכְלוֹ בַּאֲשֶׁר הוּא שָׁם.

For a reader reads a book according to his inclination and mindset and in accordance with his intellect's ability to comprehend and grasp the concepts therein at that moment. No book, even the greatest and holiest among them, is capable of adapting itself to its reader. The reader himself determines how he reads and what he understands. As the author of the Tanya points out, every reader is limited by two essential restrictions. First, he reads "according to his inclination and mindset." No person reads passively; he registers the subject matter according to his understanding and interpretation. What he gleans passes through the lens of his spiritual tendencies, mood, and status at the moment that he is reading the book. Two people, reading the same work, experience it uniquely. They may read the same line, yet they will be affected in totally different ways. Every person has his personal predisposition, outlook, and unique life experience, which can distort his understanding of what he sees. This conceptual and emotional distortion is impossible to ignore. The second limitation confines the reader to "his intellect's ability to comprehend and grasp [the concepts therein]." Even if he aligns his soul with the true meaning of the words he is reading, he remains incapable of absorbing its message in the optimal way if he lacks the intellectual aptitude to comprehend it.

וְאִם שִׂכְלוֹ וְדַעְתּוֹ מְבוּלְבָּלִים,

If one's intellect or mind is confused, The inability to "comprehend and grasp [the concepts therein]" does not only indicate a lack of cognitive aptitude. A person can also be in a state of confusion. There are two aspects to this befuddlement: that of the intellect and that of the mind. A befuddled intellect entails confusion and distortion in one's ability to think clearly. A confused mind implies confused ideas, warped theories, and a distorted world outlook. This stems from a person's failure to understand himself. He does not know what he is seeking and therefore cannot determine which path to take.

וּבַחֲשֵׁיכָה יִתְהַלָּכוּ בַּעֲבוֹדַת ה׳,

and he proceeds in darkness in the service of God, Even a wise, educated, and otherwise sharp individual may be confused when it comes to matters of divine service because connection to God does not just demand intellectual understanding. It also touches on that which is the most transcendent and lofty while penetrating to the most subtle stirrings of the soul. The risk of erring and deceiving oneself in these matters, which are so complex and nuanced, is high. The slightest distortion in one's soul or mind propels a person into total darkness. These matters demand significant work and immense divine assistance until they unleash even a glimmer of light.

בְּקוֹשִׁי יָכוֹל לִרְאוֹת אֶת הָאוֹר כִּי טוֹב הַגָּנוּז בַּסְּפָרִים, אַף כִּי מָתוֹק הָאוֹר לָעֵינַיִם וּמַרְפֵּא לַנֶּפֶשׁ.

it will be difficult to perceive the "light that was good" hidden within the books, though the light is sweet to the eyes and a remedy for the soul. Although the Tanya contains few quotations, its liberal use of biblical phrases and adages of the Sages serves to make connections and to add additional layers of meaning. Here the author of the Tanya seamlessly weaves in the verse "God saw the light that it was good" (Gen. 1:4) and alludes to a statement of the Midrash that divulges that God hid away the light that He created during the six days of Creation – a light that He declares as "good" – for the righteous. The Ba'al Shem Tov teaches that God hid this light within the Torah. This implies that every holy book contains a powerful light, the light of Creation, the light of God, within its pages. But since one who studies a holy book sees its content through the lens of his understanding and awareness, he himself may occlude his perception of that delightful, divine light. No matter how objectively sacred a topic, committing it to writing makes it susceptible to the whims of the reader, who may warp its message in one way or another. As a result, he may not be moved by it because he is missing its hidden sweetness. He is unaware of its capacity to serve as a "remedy for the soul." He does not understand its healing power, which is sought out by spiritual seekers so they may take refuge in its pages. The problem lies in the transmission of a written, abstract topic to personal application. While intellectual comprehension can be problematic as well, it poses less of an issue. The dilemma lies more in palpably relating to the subject and actually implementing the ideas in the particulars of one's life. The reader of a book finds himself necessarily confined to the limitations of his intrinsic subjectivity. Blind to his own deficiencies, man is incapable of recognizing the cures for his ailment. How can he find the way if he does not know where he erred? Learning directly from one's rabbi allows the teacher to tailor the subject matter to the particular spiritual needs of his student at that moment in time. Furthermore, the seeker can query and clarify misunderstandings until he reaches a thorough apprehension. By contrast, when a person reads from a book, he could be totally unaware that he misunderstands the subject matter and that through his mistake he is straying from the correct path. He risks remaining as he was, while the illumination contained in the book does not endow him with the benefit and transformation that it could have engendered.

וּבַר מִן דֵּין,

Besides this limitation, Even if one has minimized his intrinsic bias with regard to the subject matter, and he has the capacity to understand it, making him a worthy vessel to be illuminated, the hidden light itself has a certain inherent limitation that prevents it from being transmitted to him.

הִנֵּה סִפְרֵי הַיִּרְאָה הַבְּנוּיִים עַל פִּי שֵׂכֶל אֱנוֹשִׁי

books that cultivate fear of God based on human intellect Many mussar works are philosophical in nature, consisting mainly of human thought and logic. Though indisputably crucial, even a great work such as Ḥovot HaLevavot is built to a large degree on the intellect and mindset of the author.

בְּוַודַּאי אֵינָן שָׁוִין לְכָל נֶפֶשׁ, כִּי אֵין כָּל הַשְּׂכָלִים וְהַדֵּעוֹת שָׁווֹת, וְאֵין שֵׂכֶל אָדָם זֶה מִתְפַּעֵל וּמִתְעוֹרֵר מִמַּה שֶּׁמִּתְפַּעֵל וּמִתְעוֹרֵר שֵׂכֶל חֲבֵירוֹ,

are certainly not equally appropriate for every individual, for not all intellects and minds are identical. That which profoundly affects and inspires one individual's intellect does not affect and inspire the intellect of another, Theoretically, every intellect is rational and therefore capable of rational comprehension, and anything that is logical can be apprehended through logic. However, the difference between people lies, not in their raw cognitive faculties, but rather in the bridge between the concept and the person. Ideas affect different people in different ways. An idea that may speak very deeply to the mind and heart of one person may not move another at all. What may inspire one person to the highest level of excitement and spiritual transcendence may not engender a significant response in another. The questions posed in a book of mussar, as great as it may be in its own right, are not necessarily those that a person from a different time or culture might ask. The answers offered therein, even if true, may not speak to the reader and so will fail to awaken his soul. He will walk away without any notable inspiration to grow because of what he read. This is not a denial of the holiness of these works but rather notes their inherent limitation. A book that is written on the basis of human apprehension speaks to its author and to those who have some resonance with it, while there will always be those who are unaffected by it.

וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ ז״ל גַּבֵּי בִּרְכַּת חֲכַם הָרָזִים עַל שִׁשִּׁים רִיבּוֹא מִיִּשְׂרָאֵל, שֶׁאֵין דֵּעוֹתֵיהֶם דּוֹמוֹת זוֹ לָזוֹ וכו׳ (ברכות נח, א),

as our Rabbis stated with regard to the blessing of ḥakham harazim , "blessed is He who knows all secrets," which is recited upon seeing six hundred thousand Jews at once, "One recites this blessing because he sees a whole nation whose minds are unlike each other…" (Berakhot 58a), This blessing expresses praise to God, who created an immense number of different people, and awe that He alone is ḥakham harazim, "He who knows all secrets," who knows intimately the consciousness of every single individual. Among six hundred thousand people, no two are identical. Six hundred thousand people, six hundred thousand different opinions, approaches, and ways of functioning in the world. A book written with human intellect cannot adapt to every single one of the six hundred thousand Jewish souls. It can, perhaps, adapt to a limited number of people in a particular place and time.

וּכְמוֹ שֶׁכָּתַב הָרַמְבַּ״ן ז״ל בְּ׳מִלְחָמוֹת׳ שָׁם,

and as Ramban, of blessed memory, wrote there in Milḥamot Hashem In his work Milhamot Hashem, Ramban elucidates a novel angle of this blessing based on a story brought there in the Talmud. The story is told that Rav Ḥanina, son of Rav Ika, recited this blessing upon seeing Rav Pappa and Rav Huna, son of Rabbi Yehoshua. Apparently he deemed it appropriate to also recite this blessing at the sight of an accomplished sage who contains within him all opinions. Though Ramban does not include this circumstance in his conclusive halakhic parameters for the recitation of this blessing, this idea still grants one "a window into the foundations of wisdom," as Ramban puts it.

בְּפֵירוּשׁ הַסִּפְרִי גַּבֵּי יְהוֹשֻׁעַ שֶׁנֶּאֱמַר בּוֹ: "אִישׁ אֲשֶׁר רוּחַ בּוֹ״ (במדבר כז, יח),

regarding the Sifri 's explanation of the verse describing Joshua as "a man in whom there is spirit" (Num. 27:18): "Joshua was able to attune himself to the spirit of each and every individual…." Moses had requested, "May the Lord, God of the spirits of all flesh, appoint a man over the congregation" (Num. 27:16), that is, as leader of the children of Israel. God responded in the affirmative and commanded Moses to appoint Joshua, characterizing him as "a man in whom there is spirit." According to the Sifri, this crucial prerequisite for leadership meant the capacity to consider the ruaḥ, the spirit or opinion, of each of his subjects. A leader must understand his subordinates, grasp the inner workings of their souls, and comprehend the outlook of each and every person. This defines true leadership: a person capable of considering the spirit of six hundred thousand individual souls of Israel. By contrast, it is impossible to commit an idea to writing in a way that will resonate with each and every single individual. A live teacher can align himself to the spirit of the listener and counterbalance any initial incompatibility. A rabbi who teaches the concepts of Torah and mussar correctly, but does not adapt himself to the student, fails to fulfill his role. He must sense the spirit of the listener and align himself accordingly. Through familiarizing himself with the listener's basic assumptions, challenges of comprehension, and modes of expression, the teacher can speak in a way that will be absorbed and heard. It follows that speaking to two people is immeasurably harder than speaking to one, and all the more so speaking to a group or writing a book. A true leader must have the gift of speaking in the language of every individual so that each will truly hear the message the leader wants to impart.

אֶלָּא אֲפִילּוּ בְּסִפְרֵי הַיִּרְאָה אֲשֶׁר יְסוֹדוֹתָם בְּהַרְרֵי קוֹדֶשׁ, מִדְרְשֵׁי חֲכָמֵינוּ ז״ל אֲשֶׁר רוּחַ ה׳ דִּבֵּר בָּם וּמִלָּתוֹ עַל לְשׁוֹנָם.

Even those books that cultivate fear of God whose foundations are rooted in the holy mountains, that is, they are based on the midrashic writings of our Sages, through whom the spirit of God spoke and His word was on their tongues, are not equally appropriate for every individual. The problem of human diversity arises not only in works written through the confines of the author's human comprehension, but also those that were written with divine illumination. We believe that the words of our Sages are not just words of deep wisdom, but they were actually inspired by some degree of prophetic intuition. The Divine spoke through their mouths and can be found in their words. This applies not only to the early sages but also to later sages. It is said in the name of the Ba'al Shem Tov that every holy book up to and including the Maharsha was written with divine intuition. Even if one cannot understand the deep meaning behind every single word, he can nevertheless trust that the words of Torah sages, even in recent generations, come from a holy source. When a person is aligned with the Torah and his intentions are pure, the spirit of God speaks through him. Even if the decisive halakhic ruling is not in accordance with the opinion of a certain sage, and the world does not accept his practice as custom, still "these and those [opinions] are the words of the living God." The sage is endowed with the power and illumination of the words uttered to Moses at Mount Sinai. Yet even those works that include the words of such Torah sages may not resonate with every individual.

וְאוֹרַיְיתָא וְקוּדְשָׁא בְּרִיךְ הוּא כּוּלָּא חַד וְכָל שִׁשִּׁים רִבּוֹא נִשְׁמוֹת כְּלָלוּת יִשְׂרָאֵל וּפְרָטֵיהֶם וּפְרָטֵי פְּרָטֵיהֶם,

וְאוֹרַיְיתָא וְקוּדְשָׁא בְּרִיךְ הוּא כּוּלָּא חַד וְכָל שִׁשִּׁים רִבּוֹא נִשְׁמוֹת כְּלָלוּת יִשְׂרָאֵל וּפְרָטֵיהֶם וּפְרָטֵי פְּרָטֵיהֶם, It is true that the Torah and the Holy One, blessed be He, are all one, and all six hundred thousand root souls of the collective of Israel, as well as the souls' derivatives and their derivatives' derivatives, Just as God is eternal and all-encompassing, the Torah is eternal and includes within it the spirit of every Jewish soul. Six hundred thousand, the number of Jews who left Egypt, constitutes the archetypical number of the Jewish nation as a collective. It is the number of the root souls of Israel. These root souls are basic identities that divide into an infinite number of derivative souls, each with its unique qualities. Therefore, although there are only six hundred thousand souls in Israel, the divine promise that the Jewish people will be "so many they cannot be counted" (Gen. 32:12) can still be fulfilled. Yet the multitude of souls that exist in the nation are not new souls but rather are microcosmic shards of the root souls.

עַד נִיצוֹץ קַל שֶׁבַּקַּלִּים וּפְחוּתֵי הָעֵרֶךְ שֶׁבְּעַמֵּינוּ בְּנֵי יִשְׂרָאֵל,

even the spark that vivifies the most unworthy and the least estimable among our nation, the children of Israel, These six hundred thousand root souls encompass the entire collective of the Jewish people, from its greatest leader to the unlearned individual who lacks any spiritual assets, neither Torah wisdom nor fear of God nor the commandments.

כּוּלְּהוּ מִתְקַשְּׁרָאן בְּאוֹרַיְיתָא וְאוֹרַיְיתָא הִיא הַמְקַשֶּׁרֶת אוֹתָן לְהַקָּדוֹשׁ בָּרוּךְ הוּא,

are all connected to the Torah, and the Torah is what connects them to the Holy One, blessed be He, Every aspect of each of the six hundred thousand souls is connected to the Torah. Some are aware of that connection, and some even dedicate every waking hour and conscious thought to the study of Torah. Yet the emphasis here, conveying that everyone shares a connection with the Torah, serves to highlight that even a person who does not study any Torah, and even someone who is not even interested in Torah, is bound to it nevertheless. The Torah serves as a path of connection with God, and so every person, no matter what, has a bond with the Torah.

כַּנּוֹדַע בַּזֹּהַר הַקָּדוֹשׁ (חלק ג עג, א).

as is known from the holy Zohar (3:73a). The Zohar states, "Three dimensions are bound to each other: God, the Torah, and Israel." The Torah is God's Torah and clearly bound to Him. Therefore, it is an intrinsically holy entity. The Torah is also inseparable from the essence of the Jewish people, bound to each Jew, no matter what. Torah is the medium, the intermediary, through which every single soul of Israel connects to God. The Torah speaks to every individual soul and obligates it to serve God. The words of the Torah, whether those of the Written Torah or the words of the Sages in the Oral Torah, or anything stemming from them, are not an expression of the individual personality of the author, but rather contain wisdom that draws from the all-inclusive source of the Jewish souls themselves. Every person can thus unearth his association with those holy words and resonate with them. A written book that channels the power of the Torah, whose foundation lies in the words of the Sages, should theoretically be equally meaningful to all, since all the souls of Israel are bound to the Torah. The implication of this is that not one Jew, not even "the most unworthy and the least estimable," should be able to claim that the Torah is not for him or that the Torah does not speak to him.

הֲרֵי זֶה דֶּרֶךְ כְּלָלוּת לִכְלָלוּת יִשְׂרָאֵל.

Nevertheless, this bond between the Torah and Israel applies in a general way to Israel as a collective. The Torah as a whole is bound to the Jewish people as a collective. The 613 Torah commandments are 613 general categories that include all the commandments that are relevant to the entirety of Israel. This sum total does not pertain to every individual; it is actually impossible for a single person to perform every mitzva. Some commandments pertain to kohanim, or priests, while others only to non-kohanim. Some mitzvot are incumbent only upon men, while others apply only to women. And some apply only to the king. While the Torah in its entirety speaks to the essence of the Jewish people, and it resides deep within each and every Jew, the individual is connected to only a portion of the Torah. In light of this, we request in our prayers, "Grant us our portion in Torah" – guide us to the part of Torah that pertains particularly to us.

וְאַף שֶׁנִּיתְּנָה הַתּוֹרָה לִידָּרֵשׁ בִּכְלָל וּפְרָט

Even though the Torah is meant to be expounded both on a general and specific level, This is not a reference to one of the thirteen methods of deriving halakhot from the Torah. Rather, it is used in the figurative sense. It means that every aspect of Torah not only bears meaning to a collective group but also serves as a personalized message to each individual.

וּפְרָטֵי פְּרָטוֹת לְכָל נֶפֶשׁ פְּרָטִית מִיִּשְׂרָאֵל הַמּוּשְׁרֶשֶׁת בָּהּ,

from which can be further derived the most individualized meaning that resonates with each particular Jewish soul rooted in the Torah, The soul of every Jew is bound to the Torah. He draws from the Torah and receives essential vitality from it. The Torah speaks to him in the most intimate, personal way, uniquely coalescing to relate to his exact disposition and situation.

הֲרֵי אֵין כָּל אָדָם זוֹכֶה לִהְיוֹת מַכִּיר מְקוֹמוֹ הַפְּרָטִי שֶׁבַּתּוֹרָה.

not everyone is privileged to recognize his specific place in the Torah. In truth, the Torah communicates to each of us all the time, through every occurrence, through every experience, through every vicissitude of life. But not every person merits studying Torah through this lens, picking up on the messages it whispers to his heart, to the inner recesses of his unique self.

וְהִנֵּה אַף בְּהִלְכוֹת אִיסּוּר וְהֶיתֵּר הַנִּגְלוֹת לָנוּ וּלְבָנֵינוּ, מָצָאנוּ רָאִינוּ מַחֲלוֹקֶת תַּנָּאִים וַאֲמוֹרָאִים מִן הַקָּצֶה אֶל הַקָּצֶה מַמָּשׁ,

Even with regard to halakhot delineating that which is prohibited and permitted, which have been revealed to us and to our children, we find and see disputes among the tanna'im and amorai'm , the talmudic Sages, literally ranging from one end of the spectrum to the other. This applies not only to elusive spiritual matters that are difficult to express and grasp, but even to concrete matters, which are easy to define and determine. Even then, disputes can arise. There is no difference whether the debate involves details or general principles, whether foundations of faith or the specifics of Jewish law. Disputes emerge in both, "literally ranging from opposite ends of the spectrum." For example, according to the opinion of Beit Shammai, it is a mitzva to perform a levirate marriage with one's daughter's co-wife, while according to Beit Hillel, performing a levirate marriage in this case is forbidden and warrants the punishment of karet, premature death and excision from the World to Come. This illustrates how two sages can approach the same measurable, explicable Torah issue and arrive at conclusions that not only differ from each other but diametrically oppose one another.

וְאֵלּוּ וְאֵלּוּ דִּבְרֵי אֱלֹהִים חַיִּים, לְשׁוֹן רַבִּים, עַל שֵׁם מְקוֹר הַחַיִּים לְנִשְׁמוֹת יִשְׂרָאֵל,

Yet both these and those opinions are the words of God, the bestower of life. The Hebrew word for life, ḥayyim, is expressed in the plural form, alluding to the source of life for the souls of Israel, The Sages use this axiom, "These and those [opinions] are the words of God…" (Eiruvin 13b), regarding the differing positions of Hillel and Shammai. The word ḥayyim here does not serve as an adjective describing God as the living God but rather as a transitive verb: God who gives life, God as the source of life. This is why ḥayyim is in the plural form: to denote that God endows a plurality and diversity of life. Each soul receives a unique influx of life and portion of the Torah different from every other, each one receiving its fitting endowment.

הַנֶּחְלָקוֹת דֶּרֶךְ כְּלָל לִשְׁלֹשָׁה קַוִּין: יָמִין וּשְׂמֹאל וְאֶמְצַע, שֶׁהֵם חֶסֶד וּגְבוּרָה וכו׳.

which are divided into three broad arrays: right, left, and center, corresponding to the attributes of Ḥesed (Kindness), Gevura (Restraint), and Tiferet (Beauty). The ten sefirot, the divine attributes through which God created the world and sustains it, can be grouped into three arrays. The one on the right includes Ḥokhma (Wisdom), Ḥesed, and Netzaḥ (Dominance). On the left is Bina (Understanding), Gevura, and Hod (Splendor), while the middle array includes Da'at (Knowledge), Tiferet, Yesod (Foundation), and Malkhut (Kingship). Each array of sefirot shares commonalities embodied by one characteristic sefira. The right array is characterized by the sefira of Ḥesed, the left by the sefira of Gevura, and the one in the middle by Tiferet. Ḥesed, the attribute of Kindness, embodies the right hand that draws close, Gevura, Restraint, the left hand that pushes away, and Tiferet, Beauty, embodies the middle way, the synthesis of Ḥesed and Gevura.

וּנְשָׁמוֹת שֶׁשָּׁרְשָׁן מִמִּדַּת חֶסֶד, הַנְהָגָתָן גַּם כֵּן לְהַטּוֹת כְּלַפֵּי חֶסֶד לְהָקֵל כו׳,

The tendency of souls rooted in the attribute of Ḥesed , Kindness, is to incline toward kindness, ruling leniently in matters of halakha and so on, The root of a person's soul influences the way he functions throughout the course of his life, the way he processes phenomena, and the decisions he makes. This principle is at play in the realm of Torah as well. Here the author of the Tanya explains that the tendency of a sage to rule more strictly or more leniently stems from the root of his soul. If his soul is rooted in Gevura, in constriction and limitation, he tends toward strictness. If the source of his soul lies in Ḥesed, expansiveness and openness, then he will tend to be lenient.

כַּנּוֹדַע.

as is well known. Anyone who has studied the Talmud and halakha knows that the sheer quantity of opinions and controversies regarding revealed matters is huge and that the differences between some halakhic reasonings are stark.

וְכָל שֶׁכֵּן וְקַל וָחוֹמֶר בְּ״הַנִּסְתָּרוֹת לַה׳ אֱלֹהֵינוּ" (דברים כט, כח),

Surely, all the more so will there be different interpretations concerning matters that are referred to as "the concealed aspects, which are for the Lord our God" (Deut. 29:28), As the author of the Tanya pointed out above, regarding clear, rational issues, whose factors are exposed for all to see, we find differences of opinion due to varying worldviews and methods of legal arbitration. All the more so with regard to the subtleties of the soul, "the concealed aspects, which are for the Lord our God," one finds that every person is unique and multifaceted. It is virtually impossible to debate these issues by way of generalities.

דְּאִינּוּן דְּחִילוּ וּרְחִימוּ דִּבְמוֹחָא וְלִבָּא דְּכָל חַד וְחַד לְפוּם שִׁיעוּרָא דִּילֵיהּ, לְפוּם מַה דִּמְשַׁעֵר בְּלִיבֵּיהּ כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר הַקָּדוֹשׁ (חלק א קג, א) עַל פָּסוּק "נוֹדָע בַּשְּׁעָרִים בַּעְלָהּ״ וְגו׳ (משלי לא, כג).

namely, fear and love of God, which are latent in the mind and heart of each and every individual, each commensurate with his own capacity [ shiur ], according to his heart's capacity to conceive God, as the holy Zohar (1:103a) comments regarding the verse "Her husband, that is, God, is renowned at the gates [ she'arim ]..." (Prov. 31:23). The extent to which one feels love and awe of God hinges on how much he knows God. God is great, awesome, or loved depending on the person's own conception. Impossible to explain or learn, this matter depends on intimate, personal, inexpressible awareness. One hasidic master expounds on the words of the verse "I know the Lord is great" (Ps. 135:5), with an emphasis on the words "I know": "Only I know how great God is to me, and no other person can grasp that. I am no better or worse than others; I am simply unique. Therefore, the awareness in my heart of God's greatness – only I know." Matters of a revealed nature are communicable from one person to another. They are disputable and debatable. By contrast, it is impossible to express to another person how one imagines and senses the greatness of God in his heart. The same is true with regard to the Torah. The way in which each person comprehends the Torah is totally unique, like his utterly unique soul-root, like his singular personal reality. In summary, the author of the Tanya has explained in the first part of this introduction why it is impossible to comprehend the Torah from books. Even if it truly expresses the word of God, a book is incapable of adjusting to the unique spiritual alignment of the reader. A person can immerse himself in studying holy books, knowing their content very well and understanding thoroughly how others responded to them, yet if they are not in line with his soul-root, they may not be pertinent to his unique way of serving God. Rather, a person must seek out direct contact with a living teacher, someone with whom he can connect, and not be satisfied with books alone. After the author of the Tanya has explained at length why one should not write books of mussar, he goes on to explain why he nevertheless wrote this book.

אַךְ בְּיוֹדְעַיי וּמַכִּירַיי קָאָמֵינָא,

However, I am directing my words to those who know me and are acquainted with me, As discussed above, the underlying limitation of any book is that the author engages primarily in self-reflection. He cannot relate to the reader because he does not know him. For this reason, the author of the Tanya here states that he is addressing those he knows. This book is not intended for the public at large but rather targets specific people: those who already sought private counsel from him and bared their souls to him, sharing their secrets with him. Yet Chabad hasidim maintain that these words, "those who know me and are acquainted with me," include every person throughout all the generations who studies and will study the Tanya. Each one can find within it the answers to his personal questions.

הֵם כָּל אֶחָד וְאֶחָד מֵאַנְשֵׁי שְׁלוֹמֵנוּ שֶׁבִּמְדִינוֹתֵינוּ וּסְמוּכוֹת שֶׁלָּהּ. אֲשֶׁר הָיָה הַדִּבּוּר שֶׁל חִיבָּה מָצוּי בֵּינֵינוּ וְגִילּוּ לְפָנַי כָּל תַּעֲלוּמוֹת לִבָּם וּמוֹחָם בַּעֲבוֹדַת ה׳

namely, each and every one of the members of our community of hasidim in our country and its surrounding regions, with whom it was

הַתְּלוּיָה בַּלֵּב, אֲלֵיהֶם תִּטּוֹף מִלָּתִי וּלְשׁוֹנִי עֵט סוֹפֵר בְּקוּנְטְרֵיסִים אֵלּוּ הַנִּקְרָאִים בְּשֵׁם לִקּוּטֵי אֲמָרִים,

common to exchange affectionate conversations and who divulged to me all the innermost recesses of their hearts and minds pertaining to the service of God, which is contingent on the heart. It is to them that my words pour forth, my tongue serving as a pen in the hands of a scribe, in these pamphlets titled Likkutei Amarim . The author of the Tanya addresses those hasidim with whom he had a deep, inner connection. They poured out their hearts to him and told him, not their mundane problems, but rather their internal spiritual struggles, the obstacles on their journey toward heartfelt divine service, and their efforts to achieve a real connection with God.

מְלוּקָּטִים מִפִּי סְפָרִים וּמִפִּי סוֹפְרִים קְדוֹשֵׁי עֶלְיוֹן נִשְׁמָתָם עֵדֶן הַמְפוּרְסָמִים אֶצְלֵינוּ, וּקְצָת מֵהֶם נִרְמָזִין לְחַכִּימִין בְּאִגְּרוֹת הַקֹּדֶשׁ מֵרַבּוֹתֵינוּ שֶׁבְּאֶרֶץ הַקֹּדֶשׁ תִּבָּנֶה וְתִכּוֹנֵן בִּמְהֵרָה בְּיָמֵינוּ אָמֵן. וּקְצָתָם שָׁמַעְתִּי מִפִּיהֶם הַקָּדוֹשׁ בִּהְיוֹתָם פֹּה עִמָּנוּ.

These writings were compiled from the works and teachings of the holy masters, whose souls are in the Garden of Eden, who are well known to us. The wise will find allusions to some of these teachings in the holy letters sent to us from our rabbis in the Holy Land, may it be swiftly built and established in our days, amen. I heard some of these teachings from their holy mouths while they were here with us. The author of the Tanya now revisits the idea put forth in the title page above, emphasizing that while the Tanya aims to reach certain people whom he knew, the concepts are nonetheless based on the teachings of his teachers, the leaders of Hasidism.

וְכוּלָּם, הֵן תְּשׁוּבוֹת עַל שְׁאֵלוֹת רַבּוֹת אֲשֶׁר שׁוֹאֲלִין בְּעֵצָה כָּל אַנְשֵׁי שְׁלוֹמֵנוּ דִּמְדִינָתֵינוּ תָּמִיד כָּל אֶחָד לְפִי עֶרְכּוֹ,

All the teachings in this work are responses to the many questions that the members of our community of hasidim in our country continually posed in search of advice, each one commensurate with his stature, The Tanya is essentially a book of frequently asked questions and corresponding answers that various people asked according to their spiritual challenges and struggles in forging a pathway toward God. The quantity of questions that the author of the Tanya received during his leadership was countless. Among hasidim, there were thousands who asked, each with his particular life situation. The question of a person who has already achieved a certain spiritual level and refined his soul to some degree does not compare to that of someone who is just beginning to embark on the struggle toward true self-awareness and perception of God's light.

לָשִׁית עֵצוֹת בְּנַפְשָׁם בַּעֲבוֹדַת ה׳.

in order to give them counsel regarding the service of God. The path of divine service, on which every person must toil, is a tortuous road riddled with obstacles. This is true not only in the realm of practical halakha, but primarily in the dimension of authentic spiritual growth, because divine service is in essence a labor of the heart. How should one react to his challenges? What should he do with his spiritual angst? From where can he draw spiritual energy to continue serving God, day in and day out, and to constantly intensify and deepen his connection? An immensely crucial part of the role of a hasidic leader, a Rebbe, was to counsel people in relation to such questions, to be with them in their struggles, to listen and to guide them in their spiritual quests.

לִהְיוֹת כִּי אֵין הַזְּמַן גְּרָמָא עוֹד לְהָשִׁיב לְכָל אֶחָד וְאֶחָד עַל שְׁאֵלָתוֹ בִּפְרָטוּת,

Since time no longer allows me to provide an answer to each individual's specific question, Initially, when the number of hasidim was still small, every person was able to talk to the Rebbe privately, present his question at length and in detail, and receive a tailor-made, personal answer. When the numbers of hasidim increased exponentially, it became impossible to designate to each the necessary private discussion time.

וְגַם הַשִּׁכְחָה מְצוּיָה,

and also since forgetfulness is common, One's private audience was packed with meaning. Every word was important; every point, each subtle way of phrasing, was loaded with life-changing significance. Yet a large degree of the meaning behind the words lay beyond the comprehension of the student, becoming decipherable only later, sometimes years later. The hasid may have disregarded details that at the time did not seem relevant and failed to pay attention to all the peripheral messages being communicated to him. Therefore, even when a person would receive personal advice, he often could not register the multifaceted breadth and scope of it.

עַל כֵּן רָשַׁמְתִּי כָּל הַתְּשׁוּבוֹת עַל כָּל הַשְּׁאֵלוֹת

I therefore recorded all the responses to all the questions Ostensibly, these words imply that the Tanya is simply a collection of answers, an assortment of notes answering questions asked at different times by various people. Yet, as one can see, the structure of the Tanya does not resemble a collection of answers to questions at all. It is far more than a work that weaves disparate ideas together into a unified literary arrangement. The Tanya works on two different planes. First, it is structured as a classic work of mussar. It presents and develops in-depth questions about abstract issues that arise regarding the service of God and touches on everything related to man's struggles in the world and with himself as he strives to cultivate love and fear of God. This motif, however, serves as an outward template that conceals the second plane: the Tanya's internal structure, which constitutes answers to actual questions by specific people. In view of this, the author of the Tanya explains that the intended benefit of the book is not to serve as an all-inclusive work of abstract thought that one person authored from his inner resources (often as an expression of himself), but rather as a nexus of specific, extremely sensitive, personal questions asked by many people. Since the questions are countless, the answers must be formulated in a general format so that they will resonate with the masses.

לְמִשְׁמֶרֶת לְאוֹת לִהְיוֹת לְכָל אֶחָד וְאֶחָד לְזִכָּרוֹן בֵּין עֵינָיו וְלֹא יִדְחוֹק עוֹד לִיכָּנֵס לְדַבֵּר עִמִּי בִּיחִידוּת, כִּי בָּהֶן יִמְצָא מַרְגּוֹעַ לְנַפְשׁוֹ וְעֵצָה נְכוֹנָה לְכָל דָּבָר הַקָּשֶׁה עָלָיו בַּעֲבוֹדַת ה'.

so that this work may serve as a keepsake and sign to be remembered in each one's mind. One will no longer need to push to come and speak with me in a private audience, since in these teachings one will find tranquility for his soul and sound advice for any difficulty one may encounter in his service of God. To study the Tanya as an answer to a question is to discover its power. But if one has not clarified the question, or is not bothered by it at all, he will not understand, let alone relate, to the answer. This deficiency is its benefit: The Tanya is more than a book; it is the Rebbe's private audience with each of his hasidim.

וְנָכוֹן יִהְיֶה לִבּוֹ בָּטוּחַ בַּה׳ גּוֹמֵר בַּעֲדֵינוּ.

His heart will then be steadfast, trusting in God, who completes our work for us. Upon careful examination of these words, one finds more than just flowery well-wishes. They guide the reader to bolster his heart to be confident not just in God, but in "God who completes [our work] for us." The meaning behind these words is related to the talmudic statement "Everything is in the hands of Heaven except for fear of Heaven" (Berakhot 33b). In everything that relates to divine service, one must not rely upon the help of Heaven. One may expect divine assistance or additional enlightenment, but one must not expect that God will actually do the work for him. If we begin, if we make the effort, we can anticipate that at most God will complete it for us. Until this point, the author of the Tanya has explained why he wrote this book: It was written as a substitute for a private audience with the Rebbe. The reader should see it as a beginning and continuation of a personal discussion to uncover his own questions and discover the answers hidden within. But since the questions and answers are not always apparent, and the book imparts content that is not simple to understand, the reader may frequently find it difficult to personally connect with the matters discussed. The author of the Tanya therefore adds the following paragraph.

וּמִי שֶׁדַּעְתּוֹ קְצָרָה לְהָבִין דְּבַר עֵצָה מִתּוֹךְ קוּנְטְרֵיסִים אֵלּוּ,

As for one whose intellect is too limited to derive a word of counsel from these pamphlets, If the Tanya were arranged as a list of questions and answers, it would perhaps be easier for a person to retrieve the personal advice he needs. Yet that would necessitate going into the details of the problems to the extent that the answers would be too personal and particularized, effective only for that particular person and for only one of his issues. In order that these matters will be meaningful for a wide array of people and various circumstances, the book is arranged in a different format. Many people ask the same question in different ways, yet they need to receive the same answer. The common denominator of the book, then, is answers, not questions. The all-inclusive structure of the book is comprehensive answers, while each reader holds his time-sensitive, situation-based question in his soul. The problem arises in the bridge between the burning question in the reader's heart at that very moment and the written answer that the reader must discover for himself. Not every person can find that connection.

יְפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַגְּדוֹלִים שֶׁבְּעִירוֹ וְהֵם יְבוֹנְנוּהוּ.

he should discuss his spiritual quandaries with the sages of his city, who will grant the questioner the ability to understand the answers on his own. To overcome this problem, the author suggests that a person who feels that the Tanya does not directly address his issues should discuss his issues with the hasidic leaders in his city. They will give him the understanding to grasp the answer to his questions on his own.

וַאֲלֵיהֶם בַּקָּשָׁתִי שֶׁלֹּא לָשׂוּם יָד לַפֶּה, לְהִתְנַהֵג בַּעֲנָוָה וְשִׁפְלוּת שֶׁל שֶׁקֶר חַס וְשָׁלוֹם.

I implore these sages to not remain silent on the pretense of false humility and self-deprecation, God forbid. If a person comprehends something, yet in the name of modesty he says, "Who am I to explain this to others?" his response is actually a show of false humility. A person needs to cultivate humility. Every mussar work praises this characteristic. But a person who knows the answer to a question but does not offer it because he reasons that responding will seem like arrogance is not displaying true humility because he is acting in contradiction to the truth. Humility must not be an impediment that prevents a person from expressing his gifts. True humility lies in self-evaluation, in assessing how much one has succeeded in manifesting his highest self. At the same time, someone who understands an issue must explain it, not as a right to showcase his superiority, but rather as an obligation.

וְכַנּוֹדַע עוֹנֶשׁ הַמַּר עַל מוֹנֵעַ בַּר,

The bitter punishment for one who is competent to teach others yet withholds "grain," that is, Torah knowledge, is well known, The Sages state that anyone who withholds a halakha from being studied by a student, even fetuses in their mother's womb curse him, as it says, "The withholder of grain, the nation will curse him" (Prov. 11:26). Meaning, he who withholds the goodness, or the "grain" of the Torah, from those ready to receive it will suffer the bitter consequences.

וְגוֹדֶל הַשָּׂכָר, מִמַּאֲמַר רַבּוֹתֵינוּ ז״ל (תמורה טז, א) עַל פָּסוּק (משלי כט, יג): "מֵאִיר עֵינֵי שְׁנֵיהֶם ה׳״.

and so is the immense reward for granting such knowledge, as we learn from the teaching of our Rabbis (Temura 16a) regarding the verse "The Lord enlightens the eyes of both of them" (Prov. 29:13). Extensive reward is granted to a person when he dedicates his life to teaching those whose knowledge is inferior to his. The Tanya cites the Sages' teaching that when a student goes to his teacher and says to him, "Teach me Torah," and the teacher agrees to teach him, then "the Lord enlightens the eyes of both of them." In other words, God not only helps the student understand what he wants to know but also enlightens the teacher further as payment for enlightening the student.

כִּי יָאִיר ה׳ פָּנָיו אֲלֵיהֶם אוֹר פְּנֵי מֶלֶךְ חַיִּים. וּמְחַיֶּה חַיִּים יְזַכֵּנוּ וִיחַיֵּינוּ לְיָמִים אֲשֶׁר לֹא יְלַמְּדוּ עוֹד אִישׁ אֶת רֵעֵהוּ וְגו׳ כִּי כוּלָּם יֵדְעוּ אוֹתִי וְגו׳

God will shine His countenance toward them with the light of the countenance of the King who bestows life. May He who bestows life grant us life and let us merit seeing days in which man will no longer teach his neighbor nor each man his brother, saying, "Know God," for all of them will know Me…, for the earth will be filled with the knowledge of God. Amen, may it be His will. The author of the Tanya concludes with a wondrous tapestry of quotes from Tanakh that complement the topics he addressed in this introduction. After explaining the need to write this book, he concludes with heartfelt yearning that the final redemption should arrive, when God will reveal Himself completely to every individual, each in his own unique way. Then people will no longer need to learn from one another or to write books about how to serve God.

וְהִנֵּה אַחַר שֶׁנִּתְפַּשְּׁטוּ הַקּוּנְטְרֵיסִים הַנִּזְכָּרִים לְעֵיל בְּקֶרֶב כָּל אַנְשֵׁי שְׁלוֹמֵנוּ הַנִּזְכָּרִים לְעֵיל, בְּהַעְתָּקוֹת רַבּוֹת מִידֵי סוֹפְרִים שׁוֹנִים וּמְשׁוּנִּים, הִנֵּה עַל יְדֵי רִיבּוּי הַהַעְתָּקוֹת שׁוֹנוֹת רַבּוּ כְּמוֹ רַבּוּ הַטָּעוּיוֹת סוֹפְרִים בִּמְאוֹד מְאוֹד. וְלָזֹאת נָדְבָה רוּחָם שֶׁל אֲנָשִׁים אֶפְרָתִים הַנְּקוּבִים הַנִּזְכָּרִים לְעֵיל מֵעֵבֶר לַדַּף לִטְרוֹח בְּגוּפָם וּמְאוֹדָם לְהָבִיא אֶת קוּנְטְרֵיסִים הַנִּזְכָּרִים לְעֵיל לְבֵית הַדְּפוּס, מְנוּקִּים מִכָּל סִיג וְטָעוּת סוֹפֵר וּמוּגָּהִים הֵיטֵב. וְאָמֵינָא לְפָעֳלָא טָבָא יִישַׁר חֵילָא,

After many copies of the aforementioned pamphlets were distributed among all our aforementioned members of our community of hasidim by various and diverse copyists, these many copies have become rife with an exceedingly immense number of textual errors. In light of this, the distinguished men mentioned above by Reb Meshulam Zusil on the previous page generously dedicated themselves personally and financially to having these aforementioned pamphlets printed after having been cleared of any distortion or copyists' errors and properly proofread. I congratulate them on this good deed.

וְלִהְיוֹת כִּי מִקְרָא מָלֵא דִּבֵּר הַכָּתוּב: "אָרוּר מַסִּיג גְּבוּל רֵעֵהוּ״ (דברים כז, יז), וְאָרוּר בּוֹ קְלָלָה בּוֹ נִדּוּי חַס וְשָׁלוֹם וכו׳, עַל כֵּן כִּיהוּדָה וְעוֹד לִקְרָא קָאָתֵינָא לְמִשְׁדֵּי גּוּדָּא רַבָּא עַל כָּל הַמַּדְפִּיסִים שֶׁלֹּא לְהַדְפִּיס קוּנְטְרֵיסִים הַנִּזְכָּרִים

Since there is already an explicit verse that states, "Cursed [ arur ] is one who moves his neighbor's boundary" (Deut. 27:17), and the term arur contains "an element of ostracism within it and an element of curse within it…" (Shevuot 36a), God forbid, I therefore merely come in the same way the

לְעֵיל לֹא עַל יְדֵי עַצְמָן וְלֹא עַל יְדֵי גִּירָא דִּילְהוֹן בִּלְתִּי רְשׁוּת הַנְּקוּבִים הַנִּזְכָּרִים לְעֵיל מֶשֶׁךְ חָמֵשׁ שָׁנִים מִיּוֹם כְּלוֹת הַדְּפוּס. וְלַשּׁוֹמְעִים יוּנְעַם וְתָבוֹא עֲלֵיהֶם בִּרְכַּת טוֹב.

custom of Judea is cited to bolster a scriptural prohibition (based on Kiddushin 6a) to impose a strict prohibition on all printers that neither they, nor their agents, may print the aforementioned pamphlets without permission from the publishers specified above for a period of five years from the completion of this printing. For those who adhere to this warning, it will be pleasant, and a blessing of goodness will come upon them.

כֹּה דִּבְרֵי הַמְלַקֵּט לִקּוּטֵי אֲמָרִים הַנִּזְכָּרִים לְעֵיל.

This concludes the introductory remarks of the compiler of the aforementioned Likkutei Amarim . These closing words refer not to the writing of the book but rather to its printing. The author of the Tanya explains that producing hand-copied versions caused a multitude of mistakes and therefore gave permission to print the book, granting copyright to the publishers so that they would not incur losses through other printings. Thousands of copies of the book were printed, and another edition was even printed shortly after. In summary, the