By the Grace of G-d 24th of Shevat, 5713Brooklyn, NY
Greeting and Blessing:
I have received your letter of the 6th of Shevat, in which you describe your studies at the Yeshivah, and express your bewilderment at not finding anything to take out from the shiur of Tanya, although you have already reached chapter 18.
I am greatly surprised that you cannot follow the shiur although as you state, the Rabbi explains it well. No doubt this is the result of interference by the yetzer.
You also write that something tells you that the Tanya is only for tzaddikim; this is wrong of course, for apart from the fact that the very name itself – Sefer Shel Beinonim – clearly defines itself, it is also explained in the hakdomo1 and in ch.17;2 as well as in other places that it is intended for all. The best proof is in the fact that all those who studied the Tanya (not allowing the yetzer-horo to hinder them) have benefited so much as to be completely transformed.
As to your complaint that you have found nothing to take out from the Tanya, I will point out some lines which are obviously full of meaning. For example, in chapter 6 page 20, in the ten lines from the 7th to the 17th,3 you will find enough material to occupy your mind for hours and days; likewise the first four lines of page 19;4 or on page 14, from the end of the 5th line to the 10th.5 In the same way you will find some lines on each page which will inspire you to Ahavas-Hashem and yiras-Hashem, and the more you will think about these meaningful teachings the higher you will rise spiritually. In the course of a letter it is impossible to say more about it, but the Roshei HaYeshivah and senior Talmidim will surely help you if you will ask them.
The important thing is not to be discouraged, for to learn Tanya is like learning any other profound subject. In the same way as when you begin Gemoro, or even Chumash, you cannot expect to delve very deeply in it as you will years later, so with the Tanya you will gain depth as the time goes on, and your mind will grasp more and more of the Chassiduth.
I am pleased to hear that you are a Madrich helping younger children to understand more of Yiddishkeit. Helping others understand is a Segulah for G-d’s help to give you, too, a deeper understanding.
With the blessing of Talmud Torah B’yiras Shomaim,*
By Nissan Mindel,
Secy.
Notes and sources
1) Translation: I speak, however, of ... each and every one of our Chassidic brotherhood.... May my word percolate to them... in these kuntresim that are entitled Likutei Amarim ("Selected Discourses"), which have been selected from books and teachers... and all of them are responsa to many questions which all our Chassidic brotherhood have constantly asked, seeking advice, each according to his station, so as to receive moral guidance in the service of G‑d... I have recorded all the replies to all the questions... For in these [responsa] he will find peace for his soul, and true counsel on every matter that he finds difficult in the service of G‑d.
2) Translation: With the above in mind, one can understand the verse, "But the thing is very near to you, in your mouth and in your heart, so that you may do it."... the statement... seems to be contrary to our experience... For it is not a "very near thing" to change one's heart from worldly desires to a sincere love of G‑d... only tzaddikim have control over their hearts. But the words “that you may do it” refer to a love which merely leads to the fulfillment of the commandments... This thing is very near, and it is easy for any person who has a brain in his head, for his mind is under his control, and he is able to meditate on any subject that he wishes... he will contemplate with it on the greatness of the Almighty, he will generate... a love of G‑d to cleave unto Him through the performance of His commandments and Torah.
3) Translation: So, too, are all utterances and thoughts which are not directed towards G-d and His will and service. For this is the meaning of sitra achra — "the other side," i.e. not the side of holiness. For the holy side is nothing but the indwelling and extension of the holiness of the Holy One, blessed be He, and He dwells only on such a thing that abnegates itself completely to Him, either actually, as in the case of the angels above, or potentially, as in the case of every Jew down below, having the capacity to abnegate himself completely to the Holy One, blessed be He, through martyrdom for the sanctification of G-d. That is why our Sages have said that "Even when a single individual sits and engages in the Torah the Shechinah rests on him" and "On each [gathering of] ten Jews the Shechinah rests" always. However, that which does not surrender itself to G-d, but is a separate thing by itself, does not receive its vitality [from the holiness of the Holy One, blessed be He].
4) Translation: So, too, it is with the knowledge of the Torah and its comprehension by the soul of the person who studies it well, with a concentration of his intellect, until the Torah is absorbed by his intellect and is united with it and they become one. This becomes nourishment for the soul, and its inner life from the Giver of life, the blessed En Sof, Who is clothed in His wisdom and in His Torah that are [absorbed] in it [the soul].
5) Translation: 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 blessed greatness, which is without end or limit, and to have the dread of G-d in his heart.