Tanya with Rochel Schmukler 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.