Tanya with Rochel Schmukler – Détails, épisodes et analyse

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.

Taking the ideas presented in the previous chapters to heart seems to put us in a very compromised position. Sadness! Isn't sadness to be avoided at all costs? After all, every sadness, even that which is induced by spiritual concerns, belongs to the realm of the kelipah. The Alter Rebbe tells us: Don't worry! This is the method -- to subdue the darkness with its very own kind. And furthermore, the main feeling that follows these humbling meditations is a holy one, that of bitterness, which comes from the energy of the holy gevurot (severity). By stirring up the holy gevurot within our own Divine soul, we call forth a response from the holy gevurot above. And that manifestation bears down upon the animal soul, which is actually sourced in the holy gevurot, only to have degenerated in its descent down below.  Exposing its holy source sweetens the animal soul, even as it is down here.

In this exercise of humility, the thinking person considers his own struggles and compares them to those of the sinful person. The struggle that we expect of the impassioned man is the struggle that we must demand of ourselves. And we fall short, unfortunately. This is true not only in the realm of "do good," in optimal performance of mitzvos. But this is true even in the realm of "turn away from evil," completely and totally refraining from all misdeed. This being so, not only is the morally upright person EQUAL to the sinful person in his level of devotion to Hashem, but he is in fact more culpable. Because the sinful person has no understanding of the gravity of his actions, while the wise and knowing person, when he falls short -- his is a grave offense indeed.

It's easy to feel smug when you measure yourself up against someone who seems to fail miserably. But let's look at things beyond the superficial level, by a deeper set of criteria. The person who sins repeatedly doesn't fight to overcome his burning desires. To do so would require a valiant struggle. We may not face his formidable tests just to "turn away from evil." But we face our own tests in the realm of "doing good." Do we fight as fiercely as we expect him to fight?  At the core of it, it all boils down to the one issue: the will of the King.

Our Sages instructed us to be truly humble before every other human being. And that means having humility even towards someone who is on the lowest spiritual level. Can a great person be truly humble before an evildoer? Yes: By taking the Sages' advice not to judge another until you have come to his place. A person must consider the physical place of the evildoer, as well as his spiritual "place," his incessant, burning passions. And while you can not judge the sinful person, in no way does this justify his behavior. He should have used his mind to control his passions for fear of Hashem. And here's another thing to consider: If you look deeply, you will come to realize that you have a lot in common with the careless person.

Breaking out of the illusion created by our dark side is simply about crushing it. Amazing! Is humility all it takes to fight this complex illusion? Yes. After all, the sitra achra, the "other side," is essentially substanceless -- like darkness, which is simply the absence of light. Light appears, and darkness vanishes. This idea is played out in the Biblical story of the spies. The Jewish people made a leap from no faith to total faith, without any sign or wonder. This was accomplished by humbling their hearts and allowing their essence to shine. Essentially, every Jew is a believer.

Doesn't everyone ask themselves this question? It is an important part of growing up. Get in touch with your truest, deepest essence. Your soul is calling and it won't be satisfied with anything but the real thing.

To access our deepest, truest space, the superficial self must be broken. That was position one -- the place from where we identify with our external self. Now, moving further into the chapter, we go into second person position. Now is the time to take the standpoint of the Divine soul and from that place, to rage against the animal soul. How dare it obscure the truth of Hashem's oneness! This is something that is plainly visible to the eye, and yet the evil inclination dares to cover the eyes of the Divine soul, brazenly hiding this truth!