Tanya, Part I; Likkutei Amarim 3:1

Hook

Ever feel like there's a whole lot going on inside your head, a mix of big ideas and strong feelings, and you’re not quite sure how they all fit together? You're not alone! Sometimes, understanding ourselves can feel like trying to untangle a giant ball of yarn. We have thoughts, we have emotions, and they seem to influence each other in ways we don't always grasp. This can be particularly true when we're trying to connect with something bigger than ourselves, like a sense of spirituality or a deeper purpose. Many spiritual traditions offer frameworks for understanding this inner world, helping us to see how our thinking and our feelings are connected and how they can lead us to more meaningful experiences. Today, we’re going to peek into an ancient Jewish text that offers a fascinating way to think about this inner landscape, a way that can help us make sense of our own thoughts and emotions, and how they can lead us to feel closer to something sacred.

Context

This lesson comes from a foundational work in Jewish philosophy called the Tanya.

Who wrote it?

• The Tanya was written by Rabbi Shneur Zalman of Liadi, a prominent Chasidic leader who lived in the 18th century. He wanted to make deep spiritual ideas accessible to everyone.

When and Where?

• Written in the late 18th century, during a time of great intellectual and spiritual ferment in Eastern Europe. It's still studied widely today.

What's the big picture?

• The Tanya explores the nature of the Jewish soul and how we can connect with God. It’s like a spiritual guidebook for everyday life.

Key Term: Nefesh, Ruach, Neshamah

• Nefesh, Ruach, Neshamah: These are three levels of the soul, like different aspects of our inner self, from basic life force to higher spiritual awareness.

Text Snapshot

This text from the Tanya is like a blueprint for our inner world. It explains that each level of our soul is made up of ten parts, which are connected to ten divine qualities called sefirot. Think of these as different ways God's energy flows into the world. These ten divine qualities are split into two main groups: the three "mothers" (like the foundational ideas) and the seven "days of creation" (like the unfolding results).

The text then explains how this applies to us. Our human soul is also divided into two main parts: our intellect and our emotions. The intellect includes three parts: chochmah (wisdom), binah (understanding), and daat (knowledge). These are like the "mothers" of our inner world. The emotions, like love and awe of God, are called the "offspring." The text says that our intellect is the source of our emotions. For example, when we deeply think about God's greatness, it can spark feelings of awe and love within us.

The text specifically breaks down chochmah, binah, and daat:

• Chochmah is like the raw potential for an idea, the "what is" in its most basic form.
• Binah is when we take that potential idea and really think it through, understanding it deeply.
• Daat is the act of connecting or attaching ourselves to that understanding, making it a firm part of our being.

The text quotes verses from Psalms (84:3, 42:3, 63:2) to show how our soul yearns and thirsts for God, and explains that this yearning comes from the "fire" element within us, while the source of moisture, related to chochmah, comes from our brain. It also connects daat to the idea of "knowing" in a deep, attached way, like in the verse "And Adam knew Eve" (Genesis 4:1). This deep knowing is what helps us truly experience love and awe.

Here's a snippet:

"Now, each distinction and grade of the three—nefesh, ruach, and neshamah—consists of ten faculties... subdivided into two, namely, the three “mothers” and the seven “multiples,” namely, chochmah (wisdom), binah (understanding), and daat (knowledge)... Similarly is it with the human soul, which is divided in two—sechel (intellect) and middot (emotional attributes). The intellect includes chochmah, binah, and daat (chabad), while the middot are love of G–d, dread and awe of Him... Chabad [the intellectual faculties] are called “mothers” and source of the middot... The intellect of the rational soul... is given the appellation of chochmah... When one brings forth this power from the potential into the actual, that is, when [a person] cogitates with his intellect in order to understand a thing truly and profoundly... this is called binah. These [chochmah and binah] are the very “father” and “mother” which give birth to love of G–d, and awe and dread of Him. For when the intellect in the rational soul deeply contemplates and immerses itself exceedingly in the greatness of G–d... there will be born and aroused in his mind and thought the emotion of awe for the Divine majesty... Next, his heart will glow with an intense love... This constitutes the culminating passion of the soul... Daat, the etymology of which is to be found in the verse, 'And Adam knew (yada) Eve,' implies attachment and union. That is, one binds his mind with a very firm and strong bond to, and firmly fixes his thought on, the greatness of the En Sof... Therefore daat is the basis of the middot and the source of their vitality..." (Tanya, Part I; Likkutei Amarim 3:1)

Close Reading

This text is giving us a helpful map of our inner world, showing how our thoughts and feelings are connected. Let's break down a couple of key ideas we can use:

### Insight 1: Your Thoughts Can Spark Your Feelings

The text makes a really strong point: our intellectual faculties, called chabad (chochmah, binah, and daat), are the "mothers" that give birth to our emotions (middot), like love and awe. This isn't just abstract philosophy; it's a practical observation about how we work.

Think about it: when you read an inspiring story, your thoughts about the characters and their actions can lead to feelings of admiration or empathy. When you learn about a scientific discovery that changes your understanding of the world, your thoughts about it can evoke feelings of wonder. The Tanya is saying this is especially true when we think about something as profound as the greatness of God.

The text describes this process: "For when the intellect in the rational soul deeply contemplates and immerses itself exceedingly in the greatness of G–d... there will be born and aroused in his mind and thought the emotion of awe for the Divine majesty... Next, his heart will glow with an intense love..."

This is a powerful insight because it means we have some agency. If we want to cultivate feelings of awe or love for something, we can start by intentionally focusing our thoughts on it. Instead of waiting for feelings to just happen, we can actively engage our minds. It's like planting seeds: by focusing our intellectual energy on the concept of God's greatness, we can help to grow the emotional fruits of awe and love. This isn't about forcing emotions, but about understanding that our thinking can create the fertile ground for them to blossom. This can be incredibly empowering, especially when we're trying to connect with our spiritual side.

### Insight 2: Deep Understanding Leads to True Connection

The text highlights daat as being crucial for a real, lasting connection. Daat is described as "attachment and union," where you "bind his mind with a very firm and strong bond to, and firmly fixes his thought on, the greatness of the En Sof." Without daat, the text warns, even wise contemplation might just lead to "vain fancies."

What does this mean for us? It’s not enough to just intellectually grasp an idea, like understanding that God is great. The real magic happens when we connect with that understanding. It’s about making that idea a part of us, not just a piece of information we possess.

Think about learning a new skill, like playing a musical instrument. You can read all the music theory in the world (binah), and understand the notes (chochmah), but until you practice and connect the music theory to the actual playing, until you internalize it through repetition and focus (daat), it remains just knowledge. True mastery, and the joy that comes with it, comes from that deep connection.

Similarly, when it comes to our inner lives and our spirituality, the Tanya suggests that true connection with God isn't just about knowing about God, but about actively attaching ourselves to that knowledge, making it a firm and unwavering part of our consciousness. This "fixing our thought" is what gives vitality to our emotions and allows them to be more than fleeting feelings. It's about cultivating a persistent focus, a kind of mental embrace, that strengthens our inner experience. This insight encourages us to move beyond passive learning and to actively engage with our spiritual concepts, making them a living part of our lives through sustained attention and intention.

Apply It

This week, let's try a tiny practice to explore the connection between our thoughts and feelings, inspired by the Tanya.

Daily "Thought Garden" Practice (≤ 60 seconds/day)

What to do: Each day, for about a minute, choose one simple idea related to wonder, gratitude, or beauty. It could be:

• The vastness of the night sky.
• The kindness of a stranger.
• The beauty of a flower.
• The taste of your favorite food.

How to do it:

1. Find your quiet moment: This could be when you wake up, before you go to sleep, or during a brief break.
2. Focus your mind: Simply bring that chosen idea to your mind. Don't try to force anything, just let the thought be there.
3. Observe your feelings: As you hold that thought, gently notice if any feelings arise. Are you feeling a bit of awe? Gratitude? Peace? Joy? Don't judge or analyze, just notice.
4. Let go: After about 60 seconds, gently release the thought and move on with your day.

Why this helps: This practice is a mini-experiment in cultivating daat. By intentionally focusing your mind on a concept, you're creating the conditions for related emotions to emerge, just as the Tanya describes. It's a gentle way to observe the power of your own thoughts to influence your inner world, and to practice a form of focused attention that can deepen your connection to whatever you choose to focus on. It’s like tending a little garden in your mind, planting a thought-seed and seeing what emotional flower might bloom.

Chevruta Mini

Gather with a friend or family member (a "chevruta" is a learning partner) and chat about these questions for a few minutes:

Discussion Question 1: "Sparking Feelings"

The Tanya says our thoughts can "give birth" to our emotions. Can you recall a time when a specific thought or realization you had led to a strong feeling (like excitement, sadness, or peace)? What was the thought, and what was the feeling? How does this idea resonate with your own experiences?

Discussion Question 2: "Connecting with Ideas"

We talked about how daat means connecting deeply with an idea. Think about something you love to do or talk about (a hobby, a passion, a person). How do you "connect" with that thing in a way that feels deeper than just knowing facts about it? What does that deep connection feel like for you?

Takeaway

Remember this: Your thoughts are powerful seeds that can help grow your inner world of feelings and connections.