Lessons In Tanya Rabbi Shneur Zalman Chabad Lubavitch Wineberg Kaploun Vol V
Description The Tanya of Rabbi Shneur Zalman of Liadi. This volume includes what is called The Iggeret Hakodesh of The Likutei Amarim Tanya, Epistles 21 - 32 and The Kuntres Acharon Essays 1 -9. Pagination: 1- 400. Elucidated by Rabbi Yosef Weinberg, Translated by Sholom Yosef Wineberg. Edited by Uri Kaploun. It is fully translated from the original Hebrew (Included) into a clear and understandable English. This volume is special as it has introductions, prefaces, and explanation to many difficult sections of the Tanya by the previous Rebbe of Lubavitch Rabbi Menachem Mendel Schneersohn. These illuminated sections are of importance as many Kabbalistic concepts would otherwise be obsucure. Kehot Publication Society. The Kehot Logo is a trademark of Merkos L'Inyonei Chinuch. 200th Year anniversary edition, with stamped emblem on back cover.
Condition Excellent white pages. Clean interior without any writing inside.
The Tanya תניא is an early work of Hasidic philosophy, by Rabbi Shneur Zalman of Liadi, the founder of Chabad Hasidism, first published in 1796. Its formal title is Likkutei Amarim (ליקוטי אמרים, Hebrew, "collection of statements"), but is more commonly known by its first Hebrew word tanya, which means "it has been taught". (Where he refers to a beraita section in Niddah (Talmud), at the end of chapter 3, 30b). Tanya is composed of five sections that define the Hasidic mystical approach, theosophy, and psychological ramificatons to its theology, as a handbook for daily spiritual life and Jewish observance.
The Tanya is the main work of the Chabad philosophy and the Chabad approach to Hasidic mysticism, as it defines its general interpretation and method. The subsequent extensive library of the Chabad school, authored by successive leaders, builds upon the approach of the Tanya. Chabad differed from "Mainstream Hasidism" in its search for philosophical investigation and intellectual analysis of Hasidic Torah exegesis. This emphasised the mind as the route to internalising Hasidic mystical dveikus (emotional fervour), in contrast to general Hasidism's creative enthusiasm in faith. As a consequence, Chabad Hasidic writings are typically characterised by their systematic intellectual structure, while other classic texts of general Hasidic mysticism are usually more compiled or anecdotal in nature.
As one of the founding figures of Hasidic mysticism, Schneur Zalman and his approach in the Tanya are venerated by other Hasidic schools, although they tend to avoid its meditative methods. In Chabad, it is called "the Written Torah of Hasidus", with the many subsequent Chabad writings being relatively "Oral Torah" explanation. In it, Schneur Zalman brings the new interpretations of Jewish mysticism by the Baal Shem Tov, founder of Hasidism, into philosophical articulation and definition. This intellectual form synthesises Hasidic Divine Omnipresence and Jewish soulfulness with other historical components of Rabbinic literature, embodied in the Talmud, Medieval philosophy, Musar (ethical) literature and Lurianic Kabbalah. The Tanya has therefore been seen in Chabad as the defining Hasidic text, and a subsequent stage of Jewish mystical evolution.
The Tanya deals with Jewish spirituality, psychology and theology from the point of view of Hasidic philosophy and its inner explanations of Kabbalah (Jewish mysticism). It offers advice for each individual on how to serve God in their daily life.
Early Hasidic movement
The first few generations of the Hasidic movement established the various approaches of its different schools. The third generation great students of Dov Ber of Mezeritch, who spread out across Eastern Europe, became the leaders of Hasidism in Ukraine, Poland, Hungary and Russia. Among them, Schneur Zalman articulated a different approach to Hasidic philosophy from general Hasidism. The founding Hasidic mysticism of the Baal Shem Tov, and subsequent Hasidic Masters, emphasised the emotions of dveikus to cleave to the Omnipresent Divine. The intellectual ("Chabad") approach of Schneur Zalman, continued by successive Lubavitch Rebbes, emphasised the mind as the route to the inner heart. The Chabad school requires knowledge of Godliness, drawn from Hasidic philosophy, to establish Hasidic mystical faith. This enabled Schneur Zalman to take Hasidus to Lithuanian Jews from nearby White Russia, and aroused the opposition of their early leaders. In this, Chabad is a separate offshoot of general Hasidism, and to its students is the profound fulfillment of systematically articulating its inner depths. Therefore, in Chabad, the Baal Shem Tov and Schneur Zalman, who share the same birthday, are called the "two great luminaries" (after Genesis 1:16, according to the Midrashic account, before the moon was diminished), representing heart and mind.
Kabbalah and Hasidism
The historical development of Kabbalah, from the 12th century, and its new formulations in the 16th cehjhjhjhjhj
Condition Excellent white pages. Clean interior without any writing inside.
The Tanya תניא is an early work of Hasidic philosophy, by Rabbi Shneur Zalman of Liadi, the founder of Chabad Hasidism, first published in 1796. Its formal title is Likkutei Amarim (ליקוטי אמרים, Hebrew, "collection of statements"), but is more commonly known by its first Hebrew word tanya, which means "it has been taught". (Where he refers to a beraita section in Niddah (Talmud), at the end of chapter 3, 30b). Tanya is composed of five sections that define the Hasidic mystical approach, theosophy, and psychological ramificatons to its theology, as a handbook for daily spiritual life and Jewish observance.
The Tanya is the main work of the Chabad philosophy and the Chabad approach to Hasidic mysticism, as it defines its general interpretation and method. The subsequent extensive library of the Chabad school, authored by successive leaders, builds upon the approach of the Tanya. Chabad differed from "Mainstream Hasidism" in its search for philosophical investigation and intellectual analysis of Hasidic Torah exegesis. This emphasised the mind as the route to internalising Hasidic mystical dveikus (emotional fervour), in contrast to general Hasidism's creative enthusiasm in faith. As a consequence, Chabad Hasidic writings are typically characterised by their systematic intellectual structure, while other classic texts of general Hasidic mysticism are usually more compiled or anecdotal in nature.
As one of the founding figures of Hasidic mysticism, Schneur Zalman and his approach in the Tanya are venerated by other Hasidic schools, although they tend to avoid its meditative methods. In Chabad, it is called "the Written Torah of Hasidus", with the many subsequent Chabad writings being relatively "Oral Torah" explanation. In it, Schneur Zalman brings the new interpretations of Jewish mysticism by the Baal Shem Tov, founder of Hasidism, into philosophical articulation and definition. This intellectual form synthesises Hasidic Divine Omnipresence and Jewish soulfulness with other historical components of Rabbinic literature, embodied in the Talmud, Medieval philosophy, Musar (ethical) literature and Lurianic Kabbalah. The Tanya has therefore been seen in Chabad as the defining Hasidic text, and a subsequent stage of Jewish mystical evolution.
The Tanya deals with Jewish spirituality, psychology and theology from the point of view of Hasidic philosophy and its inner explanations of Kabbalah (Jewish mysticism). It offers advice for each individual on how to serve God in their daily life.
Early Hasidic movement
The first few generations of the Hasidic movement established the various approaches of its different schools. The third generation great students of Dov Ber of Mezeritch, who spread out across Eastern Europe, became the leaders of Hasidism in Ukraine, Poland, Hungary and Russia. Among them, Schneur Zalman articulated a different approach to Hasidic philosophy from general Hasidism. The founding Hasidic mysticism of the Baal Shem Tov, and subsequent Hasidic Masters, emphasised the emotions of dveikus to cleave to the Omnipresent Divine. The intellectual ("Chabad") approach of Schneur Zalman, continued by successive Lubavitch Rebbes, emphasised the mind as the route to the inner heart. The Chabad school requires knowledge of Godliness, drawn from Hasidic philosophy, to establish Hasidic mystical faith. This enabled Schneur Zalman to take Hasidus to Lithuanian Jews from nearby White Russia, and aroused the opposition of their early leaders. In this, Chabad is a separate offshoot of general Hasidism, and to its students is the profound fulfillment of systematically articulating its inner depths. Therefore, in Chabad, the Baal Shem Tov and Schneur Zalman, who share the same birthday, are called the "two great luminaries" (after Genesis 1:16, according to the Midrashic account, before the moon was diminished), representing heart and mind.
Kabbalah and Hasidism
The historical development of Kabbalah, from the 12th century, and its new formulations in the 16th cehjhjhjhjhj