Returning to the metaphor of the wick, the oil, and the flame (ch. 35) we explain how it is that we reveal G-d's Presence in this world.

All forms of love studied until now are from the "right side" which represents "chesed." This unique love, "the love like gold," however, is from the "left side" which represents "gevurah." It is a fiery desire to leave the body, which is ultimately redirected back to the body in order to do G-d's will in this world.

In order to create finite worlds, G-d concealed His infinite light through the process of tzimtzum (Ch. 48.) If G-d contracted His light for us, all the more so must we feel moved to set aside our own comforts for Him (Ch. 49.)

Arousing mercy for the plight of the G-dly soul is a means for generating love for G-d (Ch. 45.) "As water reflects a face so does the heart of a man to his fellow" (Mishlei 27) describes the reciprocal nature of love. When one thinks about G-d's love for us shown at the time of the Exodus, it will cause us to feel love for G-d (Ch. 46.) The Exodus does not only refer to the historical liberation from Egypt but to our personal ability to transcend bodily limitations and be close to G-d...

The lower level of awe is necessary in order to do mitzvos; the higher level of awe comes as a result of doing mitzvos. "Ahavah rabbah" (great love) is a gift from Above; "ahavas olam" (worldly love) is developed by meditating on creation (Ch. 43.) The love called "my Soul I desire you" is loving G-d because He is your life; the love called "Like a son who strives" is loving G-d more than your life. Both are based on natural feelings that are magnified through meditation (Ch. 44.)

Is awe of G-d a small matter? Yes, for Moshe it is--and for the "spark" of Moshe within each of us, namely, the faculty of daas that allows us to focus on abstract concepts until they feel real to us.

In order to develop sufficient feelings of awe and love to serve G-d, one must meditate on such subjects that lead to these feelings.

Action and feeling are like body and soul. The feeling (kavanah) with which a mitzvah is performed intensifies its impact.

The process through which the physical world is transformed into the place where G-d's Essence will be revealed, is the physical performance of mitzvos using physical objects.

The purpose of all creation is that there be this physical world, the place of ultimate concealment, where G-d desires to be revealed most of all.

Since managing the inner conflict between the souls is a lifelong struggle for the beinoni, he may question if his mode of serving G-d actually has any value. The comfort for the beinoni is to realize and understand that it is action that is most important.

Another method for attaining joy is by considering the fact that since the destruction of the Temple, "The Holy One has no other sanctuary in this world than the four cubits of halachah. Thus, by engaging in the study of Torah at appointed times, one will be gladdened upon the realization that he merits to act as G-d's "host" in this world. This joy, and other joys described in these chapters, in no way precludes a person from also feeling frustration over the limitations of his body...

One method for attaining joy is by contemplating G-d's absolute Oneness, meaning that even in this world, He is present. By doing so, we actually fulfill the very purpose of our existence which is to provide G-d a "dwelling place" in this lowest world. Thus, our joy is double and redoubled--we are happy that He is close to us; He is happy that He has a dwelling place in this world; He is happy for our happiness; we are happy for His happiness.

The advice in the previous chapter, that of redefining our self image as soul-centered rather than body centered, is also the way to fulfill the commandment "Love your fellow as yourself." Only our bodies divide us; our souls are one. (Significantly, the number 32 in Hebrew is ל"ב which also spells the word "lev" meaning "heart." This reminds us that ahavas Yisrael is the "heart of Tanya.")

Continuing the theme begun in the previous chapter, namely leveling the false pride of the animal soul, we now discuss the importance of feeling humble before those who may be on a lower rung of religious observance (Ch. 30) and clarify that bitterness, as opposed to depression and apathy, can be a productive emotion (Ch. 31.)

We Addressing the problem of "timtum halev" (blockage of the heart) which causes a person not to feel. In this chapter, apathy is identified as an even more dangerous emotional state than sadness. Solutions are given for combatting the problem, primarily the use of personal inventory as a method of breaking down the complacency of the animal soul.

Negating the popular misconception that if you experience distracting thoughts during prayer it means your prayers are worthless. The opposite may even be true.

Not only should one who has sinful impulses not be ashamed, he should rejoice in the opportunity to curb these impulses and thereby do a mitzvah.

How do we overcome worry over spiritual problems, namely the guilt over past sins? (Second half of Chapter 26.)

What is the importance of joy? And how does one rid oneself of worries over material problems. (First half of Chapter 26.)

Another way of finding motivation to do mitzvos is by activating the soul's latent love for G-d. All Jews possess the capacity to make the ultimate sacrifice in order not to be separated from G-d. If one understands how all sin separates one from G-d, and every mitzvah connects one to G-d, he or she will find sufficient motivation to adhere to all of the mitzvos.

"It is very close to you--in your mouth, in your heart, to do it." Even the regular person can change his or her emotions enough to muster sufficient motivation to produce behavioral results. This is done through meditation.

"The brain rules over the heart," which at first referred to impulse control and reigning in the impulses of the heart, now is explained to also mean changing the heart by slowly creating new feelings through meditation.

Just as there are two types of tzadik and rasha, there are two types of beinoni--"one who serves" and "one who has not served." The struggle of the beinoni has inherent value. Without it, it is as if he does not even serve G-d, for service is only that which requires us to go beyond our established pattern.