Tanya with Rochel Schmukler

What if someone unwittingly ate forbidden food with the intention of serving Hashem—and even used the energy derived from that food to fuel their Torah study and prayer? Can this energy rise to holiness and become clothed within the words of Torah and prayer?The vitality within forbidden foods is intrinsically tied to the three completely impure kelipot, meaning it cannot be elevated to holiness, no matter how pure one's intentions. This reflects the Torah's definition of assur—“tied up”—an objective reality that renders these foods inherently bound to impurity.Permissible foods, by contrast, draw their vitality from kelipat nogah and can be elevated to holiness when approached with proper intent. However, indulging in them solely for self-gratification temporarily drags them into impurity, leaving a lasting imprint even after a person realigns themselves with holiness. This residual impurity requires chibut hakever, the “beating of the grave,” to divest the body of its attachment to worldly pleasures.

Exploring kelipat nogah, the luminescent husk within the realm of impurity, which contains a mixture of good and holds the potential to be elevated to holiness or dragged into the depths of the three completely impure kelipot. Its destiny hinges on our intentions when interacting with the material world. When our focus is on serving Hashem, even the most luxurious items can be elevated to holiness, like a sacrifice on the altar. But when self-indulgence drives our actions, these objects are pulled deeper into spiritual obscurity, temporarily disappointing their potential.

How could anything exist if it opposes its essential life force? This is the secret of the exile of the Shechina—the Divine Presence—which vivifies forces that oppose it. Looking at this physical world and understanding the nature of kelipah—the obscuring husk—we can understand why darkness seems so prevalent here. And still, the infinite light of G-d fills this entire world through its investiture in the ten holy Sefirot.

Hashem created "one thing opposite the other." This means that all ten powers of the Divine soul have a corresponding counterpart in the animal soul, along with the three garments, or modes of expression. The emotional qualities of the animal soul are aligned with its intellectual nature.How do we identify a thought, word, or action as an expression of the animal soul? And how do we recognize what belongs to "sitra achra -- the other side"? Anything not directed towards Hashem is automatically aligned with "the other side."And how do we define holiness? Anything surrendered to the Divine is called holy—like the angels, who are in a constant, actualized state of surrender, or the Jewish person who would give up their life in martyrdom for the sake of Hashem.

Understanding the Torah offers an incredible advantage above all other mitzvot: the Torah we study literally becomes part of our very being, which is why it is called "bread." Firstly, it integrates into us; secondly, it provides nourishment and life energy to our soul. In this way, Torah is like food for the soul, while mitzvot are the garments that clothe it. Our Sages teach that Torah is equivalent to all the mitzvot because it not only sustains the soul but also acts as a garment as we strive to understand it. And when we articulate the words of Torah out loud, it envelops us in an encompassing Divine light.

The Divine soul has three garments through which it finds expression: thought, speech, and deed, specifically through the 613 mitzvot of the Torah. The intellect of the Divine soul is expressed through the garment of thought, while its emotions—love and awe—manifest through the garments of speech and action. Speech and action become the expression of emotions because the true fulfillment of the mitzvot is driven by love. Fear, on the other hand, is expressed by observing the prohibitive Divine commands, which can stem from either an external fear of rebelling against Hashem's sovereignty or a deeper fear, where one feels ashamed to do anything or nurture anything that Hashem despises.

Returning to our experience with chochmah and binah: once awe and fear of Hashem are born, our hearts become ignited with a fiery passion for Him. Chochmah and binah are the father and mother that give rise to love and fear of Hashem. Indeed, all other emotions stem from this union, as every emotion is a derivative of these primary emotions of love and fear. Now, let's consider the third "mother," the third intellectual faculty that gives rise to emotion: daat. Daat is not about acquiring new information; rather, it is the personalization of what we have perceived with chochmah and understood with binah. Through the daat experience, we deeply connect with this knowledge, allowing it to profoundly touch and transform us. It is only by focusing our minds on what we have perceived and comprehended about Hashem that we can cultivate lasting and vibrant emotions for Him.

Now let's look at the mechanism of the intellectual-emotional response. Every idea starts with a seminal point of inspiration, the point of chochmah. This point of inexplicable potential hovers just above our grasp, we don't own it and cannot explain it until we delve deeply into it, fleshing it out into its parts and particulars through the power of binah. When we apply this process to our intellectual appreciation of Hashem's astounding greatness, an awe of His transcendent majesty is born in our mind and moves to our heart as a real, palpable emotion.

Our soul has descended from the ten holy Sefirot. Let's examine how the Sefirot operate: there are three "mothers" and seven "doubles," the seven days of creation. The three highest sefirot activate the seven constructive sefirot, and this is how our soul manifests as well. The three highest faculties of our soul are the cognitive aspects of chochmah (inspiration), binah (understanding), and da'at (internalization). These three faculties of awareness give rise to and shape our emotional experiences.

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.

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 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.

artificially

There's the normal way of doing things –– start with basic fear, practice Torah and mitzvot and then let love illuminate your soul. But sometimes, love has to come first.

There are two levels of love – one is a gift, one is the product of human effort. When you finally arrive, your love becomes divested of all of pseudo loves, and yearns for the one and only true love.

Seeing past the obvious takes things to a whole new level