Tanya with Rochel Schmukler

Now we comprehend how cleaving to Torah scholars is akin to attaching to the Shechina. By connecting with holy people who represent the level of the “brain,” we can experience and manifest G-dliness. But what about those who rebel against Torah scholars and defy them? Are they still connected? Yes, they are, but their spiritual nourishment originates from an external space, lacking intimacy and vitality. Another crucial aspect to consider is the influence of parents on the child’s soul. The Zohar teaches us that the holiness of parents during conception significantly impacts the spiritual quality of their child’s soul. However, the Zohar speaks not of the soul itself but rather of its “garment”—the medium through which it manifests and expresses its essence. The refinement level of this “garment,” whether pure or coarse, greatly influences the soul’s ability to express itself and receive divine influence. Nonetheless, the essence of the soul remains independent of parental influence. Sometimes, a sublime and lofty soul is born to parents of lowly or sinful character.

All Jewish souls originate in the wisdom of Hashem, yet we observe a multitude of differences among them. Let's revisit the analogy of the seminal drop originating in the father's mind. Just as all parts of the body, from the brain to the toenails, stem from the same essence, so do Jewish souls originate from one Source. However, as the drop undergoes a nine-month gestation period in the mother's womb, it progressively descends from its source, eventually giving rise to even toenails. Similarly, Jewish souls, having traversed the downward gradation of worlds, acquire lower levels of consciousness. The secret lies in our oneness, and by connecting with Torah sages who represent the "brain," we can come to know and manifest our own essence, no matter how low we have descended.

Now let’s look at the Kabbalistic teachings of the Arizal, who exposed supremely high levels of the Divine reality. How does Maimonides’ statement apply in this context? Only once the Infinite Light clothes itself in the highest sefirot of the world of Atzilut. Beyond that, there’s really nothing to say. In fact, the highest level of the known spiritual reality is exactly equal to the lowest level, that of material action, in this lowest physical world, relative to the Divine Essence.

Now, we encounter our second soul, which is described as "truly a part of G-d above." This soul is "blown" into us from the very innerness of G-d Himself. The Jewish person originates within the Divine thought, essentially a sample of the Divine "inner experience," and is called a child of Hashem, emerging from His wisdom which is inseparable from Himself, as Maimonides teaches. Let's compare this teaching with what we learn in Kabbalah, which seems to challenge the notion that Hashem and His Knowledge are one. Delving into the profound insights of Rabbi Moshe Cordovero, we discover that indeed, there is no disagreement.

Let's explore the first soul, the one that vitalizes our body and is clothed within our blood. It originates from the klipah and sitra achara, the realm of unholiness, and is made of the four evil elements that give rise to our negative qualities and character traits. Surprisingly, this soul is also the source for the natural Jewish traits of kindness and compassion. This is because it stems from the "glowing klipah" –– kelipat nogah –– which contains both good and evil, flowing from the esoteric tree of knowledge of good and evil. The distinct inclination of the Jewish animal soul towards altruistic goodness is unique to them. On the other hand, the natural soul of most people from other nations originates from the three completely impure kelipot, which obscure any trace of goodness. Consequently, the kindness they exhibit is driven by self-serving motives.

Who is this elusive beinoni? Defining him proves challenging; there appears to be no middle ground between a righteous person and a wicked one. Exploring various scenarios, we find that minor infractions do not categorize a person as a beinoni. Looking at the Talmud, we learn that the tzadik is someone who has no longer has an evil inclination; their sole drive is for good. But what about everyone else? What fuels their struggle? A new understanding emerges: Kabbalah teaches us that every Jewish person, whether righteous or sinful, possesses two souls. The first soul originates from the side of unholiness and animates the body by clothing itself in our blood.

Here’s the oath we took before we came down here – be righteous, don’t be wicked, and even if the entire world perceives you as righteous, regard yourself as wicked in your own eyes. How do we interpret this? Isn't it risky to view ourselves as wicked? Such a perspective could lead to either depression or apathy. Let's examine five categories within the Jewish people to gain clarity on this matter: two types of righteous individuals, two types of wicked individuals, and a beinoni. What defines a beinoni? How can we articulate their essential nature?

A book really isn't one size fits all, and that is why you need a spiritual guide who can speak to you face to face, see you as the unique individual that you are, and give you guidance from that space of soul to soul connection. But this isn't a book. These are the transcripts of the deep, relatable answers that I gave you personally, my beloved students. It's all in here –– all of the answers to all of the questions. Now you will no longer need to press for a private audience with me, because here you will find tranquility for your soul. And if you need help finding your personal answer in this book, seek guidance from the wise people in your community and they will assist you.

Can a book truly reach you on a personal level like a teacher can? Your soul is rooted in the Torah and connected through the Torah to Hashem. And yet, even a book founded on Torah might not give you the guidance you seek, as not everyone is fortunate enough to discern their unique place in the Torah.

The Alter Rebbe opens his seminal work, which comes to explain a verse from the Torah, “for this matter is very near to you, in your mouth, and in your heart, to do it.” The method of the book is “the long but short way,” and it is meant to take the place of a private audience with the Rebbe. Naturally, we resist this substitute for personal guidance! The Alter Rebbe speaks to us and tells us that he is fully aware of our resistance and deeply held reservations. Spiritual guidance must be personal, from teacher to student. How can a book accomplish this? There are so many inherent limitations to receiving spiritual guidance from a book. Firstly, what if you’re not in the right space to understand the message, either spiritually or intellectually?

The liberation from Egypt wasn't a one-time historical event. This is a personal experience, between me and my G-d, every single day. He comes to get me from where I am, and pulls me up beyond all worlds, to come close to Him in total fusion and unity. Nothing can get in the way of this fusion through Torah and mitzvoth except for one thing: lack of desire on our part.

Now we explore the second meaning of "kideshanu" in the blessing for mitzvot. Hashem has literally made us holy with His intrinsic holiness, which is completely beyond the worlds. He becomes your G-d, His Essence manifesting through you, when you carry out a mitzvah, and thus we are obligated to stand up for someone who is fulfilling a mitzvah, even if they are ignorant and a boor. In the act of a mitzvah, you become a chariot for the Divine just like Patriarchs. The only difference is, that their bodies were refined, so they felt it, and the rest of us are beset with the darkness of the body which obscures the incredible fusion that we experience.

In giving us the Torah, Hashem has given us His very Self and Essence. Torah study is the Divine kiss – fusion so deep, where our essence merges with the Divine Essence. Hashem also embraces us in love by giving us His commandments, which are His limbs so to speak. His love for us is so great, and the fusion between us so complete, this is the reason why we say that Hashem has betrothed us with His commandments, like the fusion of man and wife who merge into one being and become one flesh. How tremendous is the love that Hashem shows us! If we call our attention to His love, we cannot help but love Him rapturously in return.

Here's a new method of feeling love for Hashem and this one is "very, very" accessible. This method requires only tapping in to your basic, natural self. It is part of human nature for one heart to reflect another, so that when someone loves you, it elicits love in response. Let's look at an analogy of a great, mighty king showing love to a lowly, despicable person in the dumps. What magnitude of love would this evoke?

Yaakov, who embodied Divine compassion of the world of Atzilut, aroused compassion for Rachel, who embodied the source of all Jewish souls. Through raising his voice, he reached to a place beyond himself, to a place of boundless Divine mercies. Through crying, he was able to pull down this compassion, allowing us to awaken compassion for the Divine spark within us. And with a kiss, he channeled the ability to reconnect the Divine spark within us to its Source, spirit to Spirit, whenever we study Torah and perform mitzvot –– particularly acts of kindness.

If you are truly acting for the sake of Hashem, your driving force is the emotions you hold for Him. Either you love Hashem and so you want to connect with Him or make Him happy; or, you are inspired by awe and reverence, and tremble at the thought of ever being separated from Him. Now we explore a third way to act for the sake of Hashem, and that is by feeling compassion upon the Spark of Divinity which has descended from total unity with its Source, become enclothed in the body which is called the “serpent’s skin,” and is dragged into unworthy thoughts, speech and deeds. How heart-wrenching! Harness the compassion that this thought engenders to fuel your Torah study and mitzvah performance.

We are gifted with love as an inheritance: to realize that Hashem is truly my Life, to realize that Hashem is truly my Father. But just because it's innate doesn't mean it is automatic –– it takes effort on our part. That effort brings these loves to a space of "the heart's desire," and brings the Torah and mitzvot produced by their motivation to a higher place than instinct, to the world of intellect, the world of Beriah. These loves encompass elements of instinct, intellect, and Divine gift. So, why should we work hard to cultivate intellectual love from the ground up? Because it ignites the flames of passion, and, moreover, it constitutes the very purpose of Man.