Tanya, Part I; Likkutei Amarim 3:1

Hook

Welcome, everyone, to our introductory journey into the foundational ideas of Judaism! I'm so glad you're here. Today, we're going to explore a concept that might seem a little abstract at first, but it's incredibly central to understanding Jewish thought and spirituality. We're going to be looking at a short passage from a very important text called the Tanya, and we'll be focusing on how Judaism understands the human soul. Think of it like this: if you were to describe a complex machine, you wouldn't just talk about its outer casing, right? You'd want to understand its engine, its circuits, its various moving parts. Similarly, Judaism has a rich and nuanced way of understanding the inner workings of a human being, particularly the spiritual and emotional dimensions. Today's exploration is like getting a glimpse into the blueprints of the human soul, as understood through a lens that has shaped Jewish thought for centuries. It’s about delving into what makes us us, on a level that goes beyond the physical.

Context

Before we dive into the text itself, let's set the stage. The Tanya, written by Rabbi Shneur Zalman of Liadi in the late 18th century, is a foundational text of Chabad Hasidism. It's known for its deep philosophical and mystical insights, presented in a way that aims to be accessible, even to those new to these ideas. It seeks to explain the intricate relationship between God and the individual, and how we can connect with the Divine.

The passage we're examining today comes from the first part of the Tanya, called Likkutei Amarim (Collected Sayings). This section is often considered an "introduction to the introduction," laying the groundwork for understanding the spiritual nature of the human being. It's important to remember that Jewish mystical traditions, particularly Kabbalah, often use symbolic language and elaborate frameworks to describe spiritual realities. The Tanya, while drawing from these traditions, aims to make them practical and relatable to daily life. So, while we'll encounter some terms that might be new, our goal is to understand the underlying principles they represent.

Text Snapshot

Here's the core of the passage we'll be exploring:

"Now, each distinction and grade of the three—nefesh, ruach, and neshamah—consists of ten faculties, corresponding to the supernal ten sefirot (Divine manifestations), from which they have descended, which are subdivided into two, namely, the three “mothers” and the seven “multiples,” namely, chochmah (wisdom), binah (understanding), and daat (knowledge); and the “seven days of Creation”: chesed (kindness), gevurah (power), tiferet (beauty), and so on. 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, glorification of Him, and so forth. Chabad [the intellectual faculties] are called “mothers” and source of the middot, for the latter are “offspring” of the former. The explanation of the matter is as follows: The intellect of the rational soul, which is the faculty that conceives any thing, is given the appellation of chochmah—כ“ח מ“ה—the “potentiality” of “what is.” 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 as it evolves from the concept which he has conceived in his intellect, 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, how He fills all worlds and encompasses all worlds, and in the presence of Whom everything is considered as nothing—there will be born and aroused in his mind and thought the emotion of awe for the Divine majesty, to fear and be humble before His greatness, blessed be He, which is without end or limit, and to have the dread of G–d in his heart. Next, his heart will glow with an intense love, like burning coals, with a passion, desire and longing, and a yearning soul, toward the greatness of the En Sof, blessed is He. 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, blessed is He, without diverting his mind [from Him]. For even one who is wise and understanding of the greatness of the En Sof, blessed is He, will not—unless he binds his knowledge and fixes his thought with firmness and perseverance—produce in his soul true love and fear, but only vain fancies. Therefore daat is the basis of the middot and the source of their vitality; it contains chesed and gevurah, that is to say, love with its offshoots and fear with its offshoots."

Breaking It Down

This passage, while dense, offers a profound framework for understanding the human soul. Let's unpack it piece by piece.

The Three Levels of the Soul

The text begins by mentioning three distinct levels of the soul: nefesh, ruach, and neshamah. These aren't necessarily separate souls, but rather different aspects or manifestations of our spiritual essence. Think of them like different frequencies or dimensions of our inner being.

• Nefesh is often associated with the basic life force, our physical and instinctive self. It's what animates us, what keeps us alive and functioning in the physical world.
• Ruach is often translated as "spirit" or "wind." It's the more emotional and active part of our soul, where our feelings and impulses reside.
• Neshamah is the highest level, the "breath of God." It's our rational, intellectual, and spiritual core, our capacity for deep thought and connection with the Divine.

The Ten Faculties and the Sefirot

The text then states that each of these soul levels is comprised of ten faculties. This is where things get really interesting. These ten faculties are said to correspond to the "ten sefirot (Divine manifestations)."

• The Sefirot: In Jewish mysticism, the sefirot are a framework for understanding how God, who is infinite and unknowable in His essence (Ein Sof), interacts with and manifests Himself in the created world. They are like divine emanations or attributes through which God's energy flows into existence. The text mentions they are divided into "three mothers" and "seven multiples."
  • The Three Mothers (Chabad): These are chochmah (wisdom), binah (understanding), and daat (knowledge). The acronym for these three is Chabad.
  • The Seven Multiples: These are often associated with the seven days of creation and include attributes like chesed (kindness), gevurah (power/judgment), and tiferet (beauty/harmony), among others.

The Two Main Divisions of the Human Soul

The text then brings this cosmic framework down to the human level, stating that the human soul is also divided into two main aspects:

• Sechel (Intellect): This encompasses the three "mothers" of chabad: chochmah, binah, and daat.
• Middot (Emotional Attributes): This refers to our feelings and emotional responses, such as love, awe, and fear of God.

The Relationship Between Intellect and Emotion

Crucially, the passage explains the relationship between these two divisions:

• Chabad as the "Mothers": The intellect (chabad) is considered the "mother" and the source of the emotional attributes (middot). The emotions are seen as "offspring" of the intellect.
• The Process of Emotional Awakening: How does this happen?
  • Chochmah (Wisdom): This is the initial spark of an idea, the "potentiality of 'what is'." It's the raw capacity to conceive of something.
  • Binah (Understanding): This is the process of actively engaging with that initial idea, of cogitating, analyzing, and truly understanding it. It's moving from potential to actualization in thought.
  • Giving Birth to Emotion: When our intellect deeply contemplates the greatness of God – His infinite nature, how He fills and encompasses all existence, and how in His presence, everything else seems insignificant – this contemplation naturally gives rise to emotions.
    • Awe and Fear: The contemplation of God's immensity can evoke awe and a sense of humble reverence, a "dread" of His majesty.
    • Love: Following this awe, the heart can then be ignited with an intense love for God, a passionate longing and yearning for connection with the Divine.
  • Daat (Knowledge/Attachment): This is the vital connecting faculty. The text explains that daat is not just intellectual understanding; it's about "attachment and union." It's the active binding of one's mind to the concept of God's greatness, fixing one's thought firmly and without diversion. Without this sustained focus, mere intellectual knowledge can remain superficial. Daat is the bridge that allows intellectual understanding to translate into genuine emotional experience and devotion. It is the basis and vitality of the middot, containing within it the seeds of love (chesed) and fear (gevurah).

How We Live This

So, how does this intricate model of the soul translate into our daily lives? It offers us a powerful framework for spiritual growth and self-understanding.

The Power of Contemplation

• Deliberate Thought: The passage highlights the active role of our intellect. It's not enough to simply know about God or Jewish concepts. We are encouraged to actively engage with them, to "cogitate" and "immerse ourselves." This means setting aside time for reflection, for deep thinking about the concepts that matter most.
• Connecting Intellect to Emotion: The Tanya teaches us that our emotions are not random or uncontrollable. They are, in fact, a natural outgrowth of our intellectual engagement. When we truly contemplate the grandeur of the Divine, the feeling of awe and love arises organically. This is an empowering insight: we can cultivate deeper spiritual feelings by cultivating deeper intellectual understanding and focused contemplation.
• The Role of Daat in Practice: The concept of daat is particularly practical. It's about actively choosing to focus our minds. In a world filled with distractions, the ability to consciously direct our attention towards spiritual matters, towards God's presence, is a vital skill. This could involve prayer where we focus on the meaning of the words, studying Torah with intent, or simply taking moments throughout the day to remember God's presence.

Cultivating Emotional Depth

• From Knowledge to Feeling: We can intentionally work on bridging the gap between knowing something intellectually and feeling it emotionally. For instance, learning about God's boundless kindness (chesed) can be an intellectual exercise. But by contemplating this kindness, by reflecting on how it manifests in our lives and in the world, we can cultivate a genuine feeling of love and gratitude.
• Balancing Love and Awe: The middot of love and fear are presented as stemming from contemplation. This suggests a dynamic balance. Deep understanding of God’s greatness can inspire awe, while recognizing His love and goodness can inspire our own love in return. These emotions are not necessarily contradictory but can work in tandem to deepen our spiritual connection.
• Intentionality in Prayer and Mitzvot: When we pray or perform mitzvot (commandments), understanding these principles can add a new layer of depth. It's not just about reciting words or performing actions; it's about engaging our intellect to understand the meaning and then allowing that understanding to foster the appropriate emotions and a conscious connection to the Divine.

A Path to Deeper Connection

Ultimately, this passage offers a pathway to a more profound and integrated spiritual life. It suggests that our intellectual capacities are not separate from our emotional and spiritual lives, but are, in fact, their very source. By consciously engaging our minds, we can cultivate deeper emotions, a stronger sense of awe, and a more passionate love for God. This is a call to active participation in our own spiritual development, utilizing the very tools God has given us – our intellect and our capacity for feeling.

One Thing to Remember

The core idea to carry with you is that in Judaism, as presented here, our intellect is the fertile ground from which our emotions of love and awe for God grow. By consciously engaging in thoughtful contemplation of the Divine, we can actively cultivate deeper spiritual feelings and a more profound connection to God.