For whom was Tanya intended?

The answer, of course, is “everyone”.

The Baal Shem Tov, in a famous letter to his brother-in-law, tells of the time he experienced an elevation of the soul to the celestial spheres. When he came to the abode of Mashiach, he asked, “When will the Master come?” Mashiach answered: “When your wellsprings shall spread forth to the outside.”

The Baal Shem Tov was the founder of Chassidus and the Chassidic movement. Mashiach’s answer meant that the world would be ready for his coming when the wellsprings of Chassidus would reach all Jews [revelation of essence of Toireh drawing down the revelation of the Essence of Hashem]. Ever since, the dissemination of Chassidic doctrines and teachings has assumed top priority.

Chabad Chassidus, founded by the Alter Rebbe, conveys the concepts of Chassidus in an intellectual framework, enabling them to be understood by man’s chochmah (wisdom), binah (understanding) and daas (knowledge) — ChaBaD. The doctrines of Chassidus were made comprehensible to all Jews, thereby infusing life and vitality in every aspect of a person and his service to G-d. The fundamental text of Chabad Chassidus, its “Written Law”, is the Tanya, authored by the Alter Rebbe.

But it doesn’t mean that everyone can study it by himself, as Alter Rebbe mentions in the Introduction to Tanya. One must find a mashpia. Is Tanya unique in this aspect? Not at all — it’s a feature of all Judaism.

And I am not talking just about pshat, the literal meaning. I am talking about being on the level at which Tanya is relevant for you, accessible for you, and your soul, your intellect and your emotions are strong enough for Tanya.

Some people say that Tanya was written only for the talmidim of Alter Rebbe. Rabbi Paltiel answers, in the name of the Frierdiker Rebbe: “people that I know and recognize” means any people from the time of Alter Rebbe till Mashiach who make an effort to study Tanya.

He also tells a story, elsewhere, about a bochur in Tomchei Tmimim who had a health condition, for which doctors prescribed him to take an hourly walk every day. This meant that he had to miss on hour of the seider. Of all things to miss he chose Tanya, since he has learned it numerous times already.

His mashpia told him that the bochur should miss an hour from any other subject, but not Tanya. The bochur’s brother, who was also a mashpia, disagreed — why should the bochur have to listen to the subject he already knows and miss the subject he is not yet acquainted with? When both of them were in yechidus with Rebbe Rashab, they asked who is right. The Rebbe agreed with the first mashpia and explained: there is value in learning and listening to Tanya just for its own sake, even if one already (supposedly) knows the information written.

ולא ידחוק עוד ליכנם לדבר עמי ביחידות

No longer will one need to press for a private audience,

כי בהן ימצא מרגוע לנפשו ועצה נכונה לכל דבר הקשה עליו בעבודת ה׳,

for in [these Likutei Amarim] one will find tranquillity for his soul, and true counsel on everything that he finds difficult in the service of G‑d.

ונכון יהיה לבו בטוח בה׳ גומר בעדינו

Thus his heart will be firmly secure in G‑d who completes and perfects everything for us.

ומי שדעתו קצרה להבין דבר עצה מתוך קונטריסים אלו

He whose mind is too limited to understand how to derive advice from these pamphlets,

יפרש שיחתו לפני הגדולים שבעירו, והם יבוננהו

let him discuss his problem with the foremost scholars of his town and they will enlighten him.

ואליהם בקשתי שלא לשום יד לפה

Of [these scholars] I request that they not lay their hand upon their mouth, i.e., not to keep silent when asked for advice, for fear of appearing to be proud in their knowledge,

להתנהג בענוה ושפלות של שקר, חס ושלום

to conduct themselves with false modesty and humility — for misplaced modesty is falsehood.

וכנודע עונש המר על מונע בר

It is well known how bitter is the punishment of him who “withholds food” [i.e., who withholds Torah knowledge from him who seeks it],

וגודל השכר, ממאמר רז״ל על פסוק: מאיר עיני שניהם ה׳

and also how great is the reward granted to one who provides [such knowledge]. This is well known from the comment of our Sages on the verse, “G‑d enlightens the eyes of them both.”

כי יאיר ה׳ פניו אליהם, אור פני מלך חיים

Thus G‑d will cause His face to shine upon them, with the light of the countenance of the King [which provides] life.

ומחיה חיים יזכנו ויחיינו לימים אשר לא ילמדו עוד איש את רעהו וגו׳ כי כולם ידעו אותי

May He who provides life to the living grant us the privilege of living to see the days when “no longer will one man teach another... [to know Me], for they will all know Me [from the smallest to the greatest],

כי מלאה האר׳ דעה את ה׳ וגו׳

for the knowledge of G‑d will fill the earth as the waters fill the sea.”

אמן כן יהי רצון

Amen. May this be His Will.