3. The Inner Struggle

The Two Souls

Of critical importance in avodah is to recognize that we are each preconditioned to have more than one set of interests and ideals. Our inner world has a diverse makeup, as we each possess two opposing souls.34 While the primary identity of a Jew is pure G‑dliness,35 there are both the nefesh haElokis, the G‑dly soul, and the nefesh habahamis, the animalistic soul.36

Do not judge yourself by your urges and feelings, warns the Tanya. Negative impulses do not mean you are a bad person. It simply means you have a nefesh habahamis.37

Your inner animal may pull you in the wrong direction, but do not let it lead you astray. Focus on cultivating your soul and allowing it to shine. Celebrate your victories and recognize that G‑d is with you in your struggle.38

In Tanya, the Alter Rebbe elaborates upon the character of the G‑dly soul and the depths of its connection to G‑d. He explains that the nefesh haElokis is “an actual part of G‑d,”39 whose only interest is that the entire person and every facet of life should be solely attuned to fulfilling G‑d’s Will. This soul is deeply intellectual, allowing it to appreciate the Divine truth with an unbiased perspective.40

In contrast, the nefesh habahamis is impulsive and self-oriented. Much like the members of the animal world, this soul concerns itself with self-preservation and indulgence. Dominated by emotion, its values and ideals are dictated by personal gain. The animalistic soul abhors the G‑dly soul’s interference, and wishes for the body to exclusively heed its self-indulgent bidding.41

The Torah speaks of the yetzer hara, the internal evil inclination, which tempts the person to sin.42 This inclination is a facet of the nefesh habahamis,43 who prefers self-centered indulgence over heeding G‑d’s commands.44 The self-serving yetzer hara perpetuates the false notion that transgressing G‑d’s Will is not consequential to the Jew’s relationship with G‑d. The animalistic soul lures the person from the proper path, using temptation and self-interest to obscure the Divine truth.45

This is reflected in the Talmud’s statement: “No person commits a sin unless a spirit of foolishness enters them.”46

To transgress the Creator’s directives is unnatural, happening only under the influence of foolish pretenses. However, this inclination does not come from outside the person. Instead, there is an internal voice of self-justification which allows the person to contently make choices inconsistent with their true self.47

The Constant Struggle

Thus far, we have described the contrasting agendas of the two souls. Likened to two opposing forces battling over a city, the two souls each struggle to control the person and their choices. The very character of the person seems to be at stake, as each soul seeks to engage the body with its system of values and priorities.48

By recognizing this internal battle, we realize that every moment is indeed a choice between two schemes of reality.49 We can live either with G‑dly connection and consciousness, or our G‑dly life-force can be dragged into selfish, animalistic pursuits.50 Avodas Hashem is therefore a constant effort to negotiate the give-and-take between these two forces.51

This constant dynamic between the souls raises some questions:

On a philosophical level, the animalistic soul is a confusing entity. Somehow, despite the fact that G‑d is the only true existence, we are partially comprised of a soul that is self-centered and indifferent to the Divine truth. Why is something so foreign to our true identity part of our composition?

On a personal level, the insatiable temptation of this soul is simply a bother. I am a Jew who is trying to serve G‑d; why am I constantly being distracted and confused about my true interest?52

Two answers are provided for this problem, each providing insight into the purpose of this constant internal struggle.

First, the Zohar teaches that the animalistic soul acts in service of a G‑dly mission.53 The unrelenting pressure is not to cause us to succumb; rather, it is in order for us to become fortified from the challenge.54 G‑d created the nefesh habahamis and the yetzer hara with the exact purpose of making avodas Hashem a constant effort.55

Second, Divine Oneness is best realized within otherness.56 The G‑dly soul is not meant to operate within a vacuum; instead, the nefesh haElokis is meant to impress its G‑dly awareness upon the animalistic soul. Ultimately, the nefesh habahamis will redirect its unwavering passion to engage in Divine service with complete dedication.57

The Infrastructure of the Soul

To fully understand the souls’ territorial struggle, one must be aware of the two-tiered makeup of the soul.

Beyond merely vitalizing the body, the soul is also responsible for the person’s personality and function. To this end, the soul contains multiple dimensions, ranging from the internal to the expressive.

The Tanya groups these features of the soul into two general categories:

1) The person’s intellectual processing and opinions, as well as their passions, fears, and feelings, which are all formed by the kochos hanefesh, the capacities of the soul.58

2) The person’s expression, caused by an outer, functional layer known as the levushim, or “garments” of the soul. This includes the three functions of thought, speech, and action.59

Priorities

Judaism is action-oriented, giving primary importance to external expression and tangible deed, rather than to internal feelings of devotion.60 Most of our efforts are directed toward actually reciting and thinking Torah and doing mitzvos, rather than arousing love and reverence of G‑d. While the kochos hanefesh are more sophisticated and personal, the levushim seem to be what matter most.61

This prominence has two causes:

First, it is relatively easy to appropriately utilize thought, speech, and action. We refer to these dimensions of expression as “garments of the soul” to allude to the fact that they are easily interchangeable. Similar to the way we can easily switch out of dirtied or undesired clothing, our words, deeds, and thoughts can all be easily adjusted in real time. We can modify our behavior or switch our train of thought with much less effort than changing the dynamics of our internal feelings or opinions.62

We are tasked with engaging our animalistic soul in the service of G‑d, and the easily modifiable levushim are a wonderful place to start. Most people experience great difficulty in changing the direction of the nefesh habahamis’s intellect or emotions, but conquering its expressions of thought, speech, and action is very doable. We focus on our expressions rather than our insides, because by dedicating our thoughts and deeds to G‑dly ideals, the nefesh habahamis is at least influenced externally.63

Second, although the nefesh haElokis itself is G‑dly, and its intellect and emotions are naturally dedicated to Divine connection, the external levushim hold much greater potential.64

Boundless connection to G‑d is only possible when achieved on G‑d’s terms. G‑d’s Will, the Torah and mitzvos, performed by our external expressions, are the bridge that bonds us fully with G‑d on His terms. Our meditation and passionate feelings are constrained to our limitations and yeshus, but fulfilling His Will causes us to become encompassed by the Divine truth. In this sense, the virtue of the levushim surpasses that of the soul’s internal functions.65

As phrased in Tanya: “No created being, even a spiritual being of the higher realms, can comprehend any more than a glimmer of the Divine light, for ‘no thought can at all grasp’66 the Essence and Glory of G‑d. However, when a soul grasps and dresses itself in Torah and its mitzvos, it does indeed grasp and clothe itself in G‑d Himself, since ‘the Torah and G‑d are one.’”67

Giving proper acknowledgement to the importance of the levushim is critical to one’s battle strategy. It informs us that the struggle of souls is centered upon conquering the processes of thought, speech, and action rather than on modifying either soul’s inner makeup. What is inside surely matters too, but the battle is mostly fought along the bottom line.68

Footnotes

There is also an additional soul known as the nefesh hasichlis, the intellectual soul. This third soul acts as an intermediary between the nefesh haElokis and nefesh habahamis. See Sefer HaMaamarim 5659, p. 106; Toras Menachem, Vol. 57, pp. 21ff. Accordingly, it is not mentioned here in Tanya as it does not have an active role in the battle between the souls. Notably, at times this term is used not to describe an additional soul, but as the intellectual dimension of the animalistic soul. See for example Ohr HaTorah, Devarim, Vol. 2, p. 886.

35.

See for example Tanya, Iggeres HaTeshuvah, Ch. 6; Kuntres U’Maayan, maamar 7; Likkutei Sichos, Vol. 4, p. 1206; Vol. 10, p. 103, fn. 24.

36.

For the sources of this idea, see Tanya, Ch. 1; Eitz Chaim, 42:1; Likkutei Torah, Devarim, 27a. Notably, the nefesh habahamis is also called nefesh hachiyunis, the vitalizing soul. This is largely on account of the nefesh haElokis’s inability to directly interact with the body. Therefore, the nefesh habahamis acts as the intermediary between the G‑dly and the tangible. It directs the G‑dly life-force of the Divine soul into the physical body by being the one to practically enliven the body and manifest in the blood. This is what is referred to in the verse (Vayikra 11:17): “For the soul of the flesh is in the blood.” See Tanya, Chs. 1, 35 and below, p. 398, fn. 70.

37.

See Tanya, Ch. 28.

38.

See Tanya, Ch. 31.

39.

“The second, uniquely Jewish soul is a “chelek Elokah mima’al mamash,” “an actual part of G‑d above.” Tanya, Ch. 2, in citation of Iyov 31:2, with the added emphasis mamash, usually translated as truly or actually. Additionally, the word mamash denotes tangibility – implying that the Alter Rebbe guides every Jew to see their G‑dly soul as being their relatable and tangible identity. See Igros Kodesh, Rebbe Rayatz, Vol. 4, pp. 402ff.

40.

See Tanya, Chs. 2, 9.

41.

See Tanya, Chs. 1, 9.

42.

See Bereishis 8:21.

43.

See Sefer HaMaamarim 5670, p. 160, and the preceding discussion there; Sefer HaMaamarim 5698, pp. 261ff., which determine the yetzer hara to be the middos, or emotive capacities, of the nefesh habahamis.

44.

The yetzer hara operates in a gradual manner; the first urge of a Jew’s evil inclination is not to rebel against G‑d. Instead, it begins with minor temptations such as doing mitzvos according to personal interests. Then the inclination leads the person to mundane self-indulgence, and only then to minor infractions of halachah. From there, it is a slippery slope until the person is desensitized to the extent that they can actually be convinced that a sin is not circumstantial to their identity as a Jew. See Shabbos 105b. See also Sefer HaMaamarim 5689, p. 124.

45.

See for example Tanya, Ch. 24.

46.

Sotah 3a. See Tanya, Ch. 24. This spirit is defined as folly (shtus) just as the evil inclination is called (Koheles 4:13), "an old and foolish king.” See Basi Legani 5710, Ch. 3, Sefer HaMaamarim 5710, pp. 114ff.

47.

See Kuntres U’Maayan, maamar 2 and onwards, for more details regarding sin being the result of foolish, unreasonable calculation.

48.

In this sense, the body is called a “small city.” Koheles 9:14; Nedarim 32b.

The two souls, in relation to one’s body, are like two kings who wage war over a city. Each king seeks to capture and dominate it, initially perhaps against the will of the residents, but ultimately aiming to win their favor resulting in their full accordance with the king’s decrees. The G‑dly soul wishes for full control and willful submission of the entire person to G‑dly and holy ideals, while the animalistic soul wants to lead the entire psyche and body to self-indulgence and personal advancement.

49.

See Tanya, Chs. 6-8, where it is explained that there is no middle ground or “gray area.” Avodas Hashem must be constant, because if permissible mundane activities are not performed for the sake of Heaven, they are at least temporarily trapped by kelipah. See also Toras Menachem, Vol. 27, pp. 211ff.

50.

See Beshaah Shehikdimu 5672, Vol. 1, p. 4.

51.

See Bereishis 25:23. This is reiterated in the Zohar which points out that the Hebrew term for bread, lechem, is derived from the same root that denotes “war.” (Zohar III, 188b; see Shoftim 5:8.) This symbolizes the concept of the continuous struggle between the base and sublime natures of man. One must struggle between eating their bread as a glutton, in the way an animal eats its food, or on a higher level, to keep the body healthy in order to be able to do what is good and right in accordance with the Will of the Creator. Chabad.org/1237192/.

52.

See Tanya, Chs. 27, 35. See also Toras Menachem, Vol. 22, pp. 41ff.

53.

Zohar II, 163a.

54.

See Tanya, Ch. 9: “The animalistic soul’s true intention is the complete opposite [of what it appears to be; it is] for man’s benefit in order that he prevail over her and vanquish her, as in the parable of the harlot [related] in the holy Zohar.”

The parable is of a king who once summoned a most charming and clever woman and hired her to test the moral strength of his only son. Explaining to her the purpose of the test, he ordered her to exert every effort to seduce the crown prince. For the test to be valid, this woman had to use all of her abilities to tempt the prince, as any imperfection on her part would mean disobedience in the carrying out of her mission. However, in the midst of her putting him to the test, she inwardly desires that the prince should not succumb. So too, in our case of the nefesh habahamis, in its root it desires that man overcome it and not permit themselves to be led astray. The entire stratagem is solely for man’s benefit. Zohar II, 163a.

55.

See Tanya, Ch. 27.

56.

See also below, p. 371, and references there.

57.

See Tanya, Ch. 35; Toras Menachem, Sefer HaMaamarim Melukat, Vol. 4, pp. 190-191.

58.

See Tanya, Ch. 3. See there, Ch. 27, where these capacities are called the character and essence of the soul.

59.

See Tanya, Ch. 4. Just as a garment is an expression of who you are, the garments of the soul are how it expresses itself.

60.

See below, pp. 352ff, and references there.

61.

See Toras Menachem, Sefer HaMaamarim Melukat, Vol. 3, pp. 380ff. See there, p. 382, for basis for the following two points.

62.

See Torah Ohr, 13c. Speech and action are easier to control than one’s thoughts since one cannot stop thinking. However, you can always choose to think about something else, effectively controlling your thoughts.

63.

See Tanya, Chs. 35, 37.

64.

See also Toras Menachem, Vol. 27, pp. 351ff.; Vol. 29, pp. 42f.

65.

See Tanya, Ch. 35; Maamarei Admur HaZakein, Inyanim, Vol. 1, p. 80; Sefer HaMaamarim 5666-5667, pp. 38ff.; Toras Menachem, Vol. 15, p. 123.

66.

Tikkunei Zohar, 17a.

67.

Condensed from Tanya, Ch. 4. See Toras Menachem, Sefer HaMaamarim Melukat, Vol. 2, p. 89, where this idea is clarified.

68.

See Toras Menachem, Sefer HaMaamarim Melukat, Vol. 3, pp. 380ff.