Daily Tanya

Note by the Rebbe: “For, as explained above, we are speaking of the Yotzer Bereishit [‘the One Who formed the first beginnings of Creation’].”

Note by the Rebbe: “This may be seen as a hint that [one should maintain this happy frame of mind at all times, despite the vagaries of life’s] 28 different and opposite ‘times’ (as listed in Ecclesiastes 3:2 ff.). The same hint may also be perceived at the beginning of the present Epistle (‘at every time and moment’).”

Note by the Rebbe: “Since it is for the sake of [his faith] that he was created—and he is alive at all times and hours.”

Note by the Rebbe: “This is another reason why [the above-described train of thinking] should be maintained at all times and hours.”

Note by the Rebbe: “[The second word in the Hebrew phrase מראה בעצמו (here translated “demonstrates”; lit., “shows concerning himself”)] is seemingly superfluous and also unexpected. Perhaps it suggests that [such a response to hardship] runs contrary to the very essence (עצם) of one’s creation and existence (for [a faith in G-d’s ever present goodness is] the purpose, as stated above, for which he was created).”

Note by the Rebbe: “This echoes Isaiah 28:16; see the Targum there [which translates לא יחיש as לא יזדעזעון—‘…will not be agitated’]. In our text, too, the verb should perhaps be spelled thus [with a yud replacing the vav]. See also the Targum of Ecclesiastes 2:25 [which translates ומי יחוש as דאית ליה חששא…—‘…who is apprehensive’].”

Note by the Rebbe: “As above, footnote 29.”

Note by the Rebbe: “Tikkunei Zohar, Tikkun 6, end of 22a; cf. Iggeret Hakodesh, beginning of sec. 22; see also Part I [of the Tanya], conclusion of ch. 1 (with regard to gentiles).”

The explanatory phrase “to the extent” was inserted by the Rebbe.

Note by the Rebbe: “This [reason] was not stressed above, for it is self-understood and is the simple meaning of the expression as often quoted by our Sages. This, however, is not the case here: after the Alter Rebbe has focused on life in the light of the King’s countenance, it is obvious that this is what should have been desired.”

Cf. Deuteronomy 8:2.

In the text here follow the words אף שאינו יכול—“though he is unable.” A gloss, inserted at this point by the original publishers of this Hebrew edition, notes the anomalous nature of this phrase and comments that it does not appear in some manuscripts. An alternative version reads, “…or whether his desire and wish—though he is unable [to actually do so]—is to live the true life.” According to this version, the phrase is parenthetical.

Psalms 37:23.

Note by the Rebbe: “The choice of this particular verse here might appear problematic when numerous verses about Divine Providence appear in Scripture before this one. [Its relevance to our context] becomes clear, however, in light of a comment of our Sages specifically on this verse (Chullin, end of 7b): [‘A man does not (even have something trivial happen to him, such as)] bruise [his finger, without its having been decreed from Above’]. “Here too, then, we observe the extreme precision of the Alter Rebbe’s writing, even with regard to words that might seem to be mere stylistic embellishments.”

Psalms 139:4.

Note by the Rebbe: “Cf. the teaching of our Sages in Berachot 34b.”