Advertise on podcast: Tanya with Rochel Schmukler

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?