1. The Parsha and Its Connection to Tanya
This week’s Torah portion is Ki Seitzei—“when you go out.” Today, I want to focus on a passage that is actually the opening of the Tanya, the foundational Chabad Hasidic work authored by the Alter Rebbe, Reb Shneur Zalman. Many people have studied Tanya, but not everyone realizes how deeply it is rooted in this week’s parsha. The Alter Rebbe bases his opening discourse on a verse from our parsha, and the Rebbe often explores this connection as well.
Typically, a maamar—Hasidic discourse—in Lekutei Torah is structured around the weekly Torah portion. In today’s section, there are several discourses that explain verses from the parsha through a Hasidic lens. Let’s use this as an example to see how Hasidus uncovers layers of meaning beneath what seems like a straightforward halacha.
2. The Torah’s Law of the Firstborn: Literal and Deeper Meanings
The Torah discusses the laws of inheritance regarding a firstborn son: “When a man has two wives, one loved and one hated (ki t’yena le’ish shtey nashim… v’achas ahuva v’achas snuah)—one he loves and one he hates. If the firstborn happens to be from the hated wife (v’hoyo ha-ben ha-bekhor la-snuah), he cannot give preference to the son of the loved wife over the true firstborn.” This law is explained in Rashi, Gemara, and halacha as a matter of fairness in inheritance.
On its surface, this seems like an ordinary legal issue with no spiritual ramifications. However, the Alter Rebbe finds profound significance here. He interprets these two wives as representing two forces within every Jew: a godly force and a negative force—what we call yetzer tov—good inclination, and yetzer hara—evil inclination. In Kabbalistic terms: nefesh elokis—the godly soul, and nefesh ha-behamis—the animal soul.
3. The Two Souls Within Every Person
The Tanya teaches that every person has two souls living within them: one godly and one animalistic. Each soul contains intellect (chokhmah, binah, daas) and emotions (midos). When you think or speak positively—words of Torah or kindness—your godly soul is active. When you think or speak negatively—Lashon Hara, plotting harm—your animal soul is at work. Both souls vie for control over your actions, thoughts, and speech.
The verse uses an unusual grammatical form: “v’hoyo ha-ben ha-bekhor la-snuah”—“and it will be that the firstborn is to the hated one.” Why phrase it as an expectation rather than just stating what happened? The Alter Rebbe explains that this hints at a deeper truth: the “hated” soul (the animal soul) actually possesses something special—a powerful “firstborn” quality.
4. The Descent and Power of the Animal Soul
The godly soul descends from a high place but retains its purity as it enters the body. The animal soul also originates from on high but undergoes many transformations (simtsumim—contractions), picking up negativity along its journey into physicality. By the time it reaches us, it craves physical pleasures and self-gratification rather than serving Hashem.
This descent gives rise to our inner struggle: why does Hashem send both souls down to battle within us? The answer lies in potential: just as an ox can pull more than a human if harnessed properly, so too can our animal soul provide tremendous energy when redirected toward holiness. If we can channel its strength away from negativity toward positive pursuits, we gain extra power in our service of Hashem.
5. Sources for Two Souls: Eitz Chaim and Tanya’s Foundations
The concept of two souls per person is based on teachings from Reb Chaim Vital (student of the Arizal) in Eitz Chaim, specifically in Shaar HaKadusha (“Gate of Holiness”). He cites verses where God says “I made souls” (plural), interpreted to mean each person receives both an animal/vitalizing soul (nefesh ha-chiyunis/ha-behamis) and a godly soul.
The vitalizing/animal soul animates all living beings (Jew or non-Jew) and comes through many spiritual intermediaries before entering our bodies. Along this journey it accumulates both good and bad traits—anger, stinginess, arrogance—stemming from four elemental roots described in Kabbalah. Its intellect enables self-preservation but also allows for self-centeredness or even sin when disconnected from Hashem’s will.
6. The Godly Soul: Direct Connection to Hashem
The second soul—the godly soul—is described as literally “a part of Hashem above.” Unlike the animal soul, it descends directly from God without intermediaries or transformation—it remains pure throughout its journey into our bodies (“You have blown it into my nostrils”). This direct connection means that when operating from our godly soul’s perspective, we feel united with Hashem and incapable of sinning because all we desire is closeness with Him.
The purpose for which this pure godly soul descends into this world is to clothe itself within—and wage war against—the animal/vitalizing soul. Its mission is to separate good desires from bad ones within us: redirecting powerful cravings toward holiness instead of selfishness or negativity—elevating darkness into light.
7. The Inner Struggle: Purpose and Meaning in Life
This battle between souls defines our spiritual lives—Nefesh Elokis striving to dominate Nefesh HaBehamis. This struggle gives us purpose: by overcoming challenges posed by our lower nature (the “hated” one), we reveal deeper strengths within ourselves—much like parents who discover hidden gifts while raising challenging children or teachers who grow most through helping struggling students.
This struggle isn’t just personal—it shapes how Jews live differently even while sharing space with others who may not seek truth or self-improvement through Torah values. Despite setbacks or witnessing injustice around us, our ongoing effort brings meaning far beyond material success or comfort—we are privileged to live lives filled with gratitude (“Modeh Ani”), blessings (Brachot), kindness, growth, and connection to Hashem.
8. Elevating Through Davening and Shema: Practical Application
The Zohar teaches that “one who can kill the snake”—a metaphor for conquering negative inclinations—“wins the daughter of the king,” meaning deep connection with Hashem during davening (prayer). Davening becomes a time for separating good from bad within ourselves—using praise and reflection on Hashem’s greatness to dispel darkness inside us (“when light enters, darkness disappears”). But more than just scattering negativity temporarily, we aim to uproot it completely—especially through saying Shema with intent (Kavannah). When declaring “Hashem Echad”—Hashem is One—we affirm that despite all creation (seven heavens + earth + four corners = Ches + Dalet), God remains utterly singular (Aleph).
This meditation helps us realize that even after creation’s multiplicity appears real, everything remains unified under God’s sovereignty—and ultimately even higher than unity itself! Through such contemplation step by step—as outlined in Tanya—we access deeper levels within ourselves until our struggles become sources of greater energy for serving Hashem.
9. Embracing Struggle as Opportunity for Growth
The ultimate message is that although our animal soul may seem like “the hated one,” it contains unique gifts—the power of b’chor, firstborn—that only become revealed through struggle. Our challenges are not obstacles but opportunities designed by Hashem so we can reach higher levels than would otherwise be possible.
This applies not only in raising difficult children or facing life’s hardships but especially in our avodah—service of Hashem—in faith (emunah) and trust (bitachon). Overcoming these inner battles brings us closer to God than any easy path could provide—the reward lies precisely within what tests us most deeply.