Chapter 97:1 (Kneged Devarim; Tanya 43)
וְכֵיצַד עוֹשִׂין מִן הַד' ה', הָעִנְיָן הוּא כָּךְ: דְּהִנֵּה כְּתִיב (תהילים ס׳:ט׳): לִי גִלְעָד וְלִי מְנַשֶּׁה אֶפְרַיִם מָעוֹז רֹאשִׁי יְהוּדָה מְחוֹקְקִי., הַפֵּרוּשׁ הוּא כָּךְ. כִּי קֹדֶם בְּרִיאַת הָעוֹלָם, הַשֵּׁם יִתְבָּרַךְ עִדֵּן וְקִשֵּׁט אֶת עַצְמוֹ בִּתְפִלָּתָן וּבְמַעֲשִׂים טוֹבִים שֶׁל צַדִּיקִים, שֶׁצָּפָה שֶׁיִּהְיוּ צַדִּיקִים, שֶׁעַל־יְדֵי מַעֲשִׂים טוֹבִים שֶׁלָּהֶם יִמְשְׁלוּ בִּתְפִלָּתָם, וְיִפְעֲלוּ כָּל מַה שֶּׁיִּרְצוּ, עַל דֶּרֶךְ: צַדִּיק מוֹשֵׁל יִרְאַת אֱלֹקִים (שמואל ב כ״ג:ג׳).
How do we turn the dalet into a heh? The matter is as follows: Behold, it is written (Psalms 60:9), “Gilead is mine, and Menasheh is mine; Ephraim is the stronghold of my head; Yehudah my rulers.” This is the explanation: Prior to the creation of the world, the Blessed One delighted in and adorned Himself with <Israel’s> prayers and the good deeds of the righteous. He foresaw that there would be tzaddikim who, by virtue of their good deeds, would rule through their prayers and accomplish whatever they want to, in accordance with: “The tzaddik rules with the fear of God” (2 Samuel 23:3) .
Nasso - some souls the Tzadik can elevate directly; others, the more simple ones, he must first connect to the Avot, and only then to higher worlds. Different kinds of Tzadikim - Kehot, Gershon and Merari; kneged Tzaru'im, Zavim, and Tamei Nefesh, who needed to leave the camp. (from Noam Elimelech)
Likutei Moharan 89 and 90 is very similar to the above theme of Chapter 37 of Tanya, about how a Chisaron of an individual is a chisaron of the Shechinah, which is formed of the 600,000 souls of the Jewish people. This very much parallels what is says in chapter 37 of Tanya:
This inability of one’s divine service to ascend to the Sefirot applies not only where one’s motive for engaging in Torah and mitzvot is actually shelo lishmah (“not for its own sake”), i.e., for some ulterior motive, heaven forbid, in which case one is actually serving himself, not G‑d, and his service surely cannot ascend “to stand before G‑d."
The pacing back and forth is reminiscent of Bilaam pacing back and forth on his mule, to the point where the mule speaks (it is given a higher level of “life”). Bilaam is also extremely angry and irritable, ready to kill the mule, and it is only the appearance of the angel that cools him off.
Likutei Moharan 93 is about the Kiddush Hashem of being honest im business. Through the Jewish people, G-d is sanctified in the eyes of the nations, and it leads to proper intellect and prayer.
Chapter 40 of Tanya also continues the theme of the previous chapter, and then focuses primarily on the concept of Ahavah and Yirah, and how both together are like the wings of a bird. You need both.
Likutei Moharan 94: There are times when Hashem cannot be Mashpiah Chesed. The sins of the Jewish people cause G-d great pain. Therefore, there needs to be “holy Tzim-Tzum” to counteract the pure kindness, to be believe that “for me the world was created,” in order for that person to fix ir. And so it was with Pinchas, who took it upon himself to fix the situation created out of pure Chesed.
Likutei Moharan 94: Only with the combination of Emunah and Chochmah can the Hashpa'ah of Chesed come to the world. Words are in exile, and in order to fix the words one needs to infuse them with the Chochma of the Fathers.
Chapter 42 of Tanya is also about Yirah, and how it comes from Moshe and the leaders of Israel in every generation. It also talks about how to acquire this Yirah: by seeking it like someone "digging for a treasure buried in the depths of the earth..." One first acquired Yirah in thought and then one translates it into action. (This similar to the idea of conquering and working the Land)
The end of Likutei Moharan 94 is about elevating the sparks of the words. It is known that the journeys in the desert were in order to elevate the sparks. Rebbe Nachman also talks about the sages/leaders of the community, who are called the “eyes of the congregation,” which is related to the appointment of Yehoshua as the eyes/shepherd of Hashem’s flock.
Chapter 45 is about connecting to the middah of rachamim, mercy, taking pity upon our soul, which had to go from the highest heights to the lowest lows.
Chapter 46 focuses on a path to reach a love of Hashem that is very close, which can easily be perceived through introspection:
This [way] is: to take to heart the meaning of the verse: "As in water, face answereth to face, so does the heart of man to man." This means that as [in the case of] the likeness and features of the face which a man presents to the water, the same identical nice is reflected back to him from the water, so indeed is also the heart of a man who is loyal in his affection for another person, for this love awakens a loving response for him in the heart of his friend also, cementing their mutual love and loyalty for each other, especially as each sees his friend's love for him. This is Elul! Ani L'Dodi veDodi Li! Reciprocity.
Chapter 47: "In every generation and every day a person is obliged to regard himself as if he had that day come out of Egypt."
Chapter 49 of Tanya is about how our love for Him comes from an appreciation and reflection of all that G-d does for us; His tremendous love for us.
Chapter 50 of Tanya is also about the love of G-d that comes from Gevurah, fire; which derives from intellectual comprehension, related to Binah Ila'ah (Week 51) of G-d's greatness.
Chapter 51 of Tanya is about how Hashem is everywhere, yet the Shechinah is more concentrated in certain parts of the body, like the head:
It is with reference to the flow of all the 613 kinds of powers and vitalities from the concealment of the soul into the body in the process of animating it, that it has been said that the principal dwelling place and abode of this flow of life and of this manifestation is situated entirely in the brains of the head. Therefore they first receive the power and vitality appropriate to them acccording to their disposition and character, namely, ChaBaD (chochmah, binah, da'at) and the faculty of thought, and all that pertains to the brains; and not only this, but also the sum-total of all the streams of vitality flowing to the other organs is also contained and is clothed in the brain that is in the head. It is there that the core and root of the said manifest flow of the light and vitality of the whole soul are to be found. From there a radiation is diffused to all the other organs, each of which receives the power and vitality appropriate to it in accordance with its disposition and character: the faculty of sight reveals itself in the eye, and the faculty of hearing manifests itself in the ear, and so forth. But all the powers flow from the brain, as is known, for therein is located the principal dwelling-place of the whole soul, in its manifest aspect, since the sum-total of the vitality that is diffused from it is revealed there. Only, the [individual] powers of the said general vitality shine forth and are radiated from there into all the organs of the body, much in the same manner as light radiates from the sun and penetrates rooms within rooms. (Even the heart receives vitality from the brain; hence the brain has an intrinsic supremacy over it, as has been explained above. )
In a truly like manner, figuratively speaking, does the blessed En Sof fill all worlds and animate them. And in each world there are creatures without limit or end, myriads upon myriads of various grades of angels and souls,... and so, too, is the abundance of the worlds without end or limit, one higher than the other....
Chapter 52 also appears to be a summary of all of Tanya. About how the way to serve G-d is to be enclothed in His Torah and Mitzvot, primarly through the service of the intellect.
The Tanya also ends with the idea of the beinonim eliciting "female waters," and thereby drawing the light of the Shechinah. This is parallel to the blessings given by Moshe, which are elicited from the behavior and characteristics of each one of the Tribes:
The Alter Rebbe writes that Tanya is like a Neshamah Klali, able to answer the question of every kind of Jew. Copies of the Tanya get corrupted, so it is necessary to (get rid of the manuscripts) and publish an authoritative version.
Likutei Moharan, beginning of Chapter 52 is about the Creation of the world, and how apostates make the mistake of thinking that the world has exists/or must have existed forever (Mechuyav B'Metziut). This is similar to the mistakes made in the generation of Enoch and so forth. He then explains that all the worlds are Nichlalim within the souls of Israel. Once the souls of Israel were introduced, then Hashem was "forced," so to speak, to create the worlds.
The first chapter of Tanya is about understanding the nature of the Tzadik, the rasha, and the beinoni. How in the Tzadik, the bad is mevutal to the good, and how in the rasha, the good is mevutal to the bad. The Tzadik gamur has no longer any bad at all.
Likutei Moharan, second part of Chapter 52 is about how to become a Tzadik and have the whole world dependent on you, and that is through hitbodedut, particularly at night. This way, you break the bad, making it mevutal to the good, until it is "mevutal legamreh."
Toldot is about the struggle between Yaakov and Eisav. Yaakov is from Tikkun and Eisav is from Tohu. Yaakov is pnimi while Eisav is from sovev - he cannot properly absorb Kedushah.