בס”ד
A letter from the Lubavitcher Rebbe
Introduction
Upon encountering a challenging passage in the Tanya, a study on faith and trust, discussions with Rabbi Tuvia Serber led to seeking clarification from the Lubavitcher Rebbe.
Initial Discomfort and Seeking Clarification
One of the first studies I encountered when I became a Noahide was the second part of the Tanya – Shaar HaEmnuah uBitachon (The Gate of Faith and Trust). I found, and still find, it to be a beautiful section from which Noahides can learn well about:
- 1. Belief in the absolute Unity and Omnipresence of G-d.
- 2. Having trust in G-d, realizing that everything that happens is good because it comes from G-d.
In short, this part of the Tanya teaches the reader how to develop and maintain a deep and practical faith and trust in G-d, leading to a harmonious and joyful outlook on life.
In this section of the Tanya, references are sometimes made to the first part of the Tanya, which is not recommended for Noahides to read. But of course, people are curious and sometimes stubborn, and since everything is easily found on the internet these days…
But I quickly found that it wasn’t a “pleasant” section to read. I soon encountered a passage that seemed to suggest, in no uncertain terms, a rather negative view of non-Jewish people. In my own words, the text seemed to imply that Jewish people possess a divine soul, a soul capable of goodness and righteous deeds, whereas non-Jewish people have a soul incapable of such goodness. The Talmud in Talmud bava batra 10b:7 states:
“Righteousness exalts a nation, but the kindness of the peoples is sin” (Proverbs 14:34)? Rabbi Eliezer answered and said: “Righteousness exalts a nation”; these are the people of Israel, as it is written: “And who is like your people Israel, one nation on the earth?” (I Chronicles 17:21). “But the kindness of the peoples is sin,” meaning that all the acts of charity and kindness that the nations of the world perform is counted as a sin for them, since they perform them only to elevate themselves in prestige, as it is stated: “That they may sacrifice offerings of pleasing aroma to the God of heaven, and pray for the life of the king and of his sons” (Ezra 6:10).
The Arizal quotes this adding up to it, that they do good because of the feeling of pride.
It referenced another book, Etz Chaim 49:3, which, again in my own words, suggested that non-Jewish people could only do good things if they benefited themselves, rather than out of genuine goodness. Essentially, it stated that Jewish people have a good soul (nefesh ha’elokit) while non-Jewish people have only an animalistic soul (nefesh habehemit) and it’s source is completely impure, not allowing the possibility of genuine goodness…
Given my regard for the Alter Rebbe, founder of Chabad, I found this very difficult to read and couldn’t understand why he would write something like this. I remember discussing this text with a rabbi at the time, who told me to consider it in the context of the Second World War. After all the suffering that the non-Jewish world had inflicted upon the Jews, he said, one might write things differently in their emotion than they truly meant. While this seemed like a plausible explanation, it also felt like a bit of an excuse. After all, not all non-Jews were bad during the Second World War; there were people who risked their lives to hide Jews and help them. I decided to put the text aside.
This week, however, it resurfaced.
Questioning Souls of Non-Jews and Response to Conversion
Together with Rabbi Tuvia Serber, we looked at a letter the Rebbe wrote in response to a question someone had asked about this specific text. In my own words, the question boiled down to the following:
- A. Considering the above text, what about the souls of non-Jews who are Chasidei Umos haOlam[1]? These people are not bad; they do good things, otherwise they would not be rewarded with Olam Haba.
- B. What about non-Jews who convert to Judaism?
The answer to the second question did not surprise me and was something I was already familiar with.
The Jewish Sages use the following expression regarding the soul of a convert: a convert that converts. This rises a simple question: if he is already a convert, why should he convert?
“וכן הגר שבא להתגייר
From this, it can be learned that someone who converts to Judaism actually always had a Jewish soul. This soul was covered, hidden within the person, and the act of conversion to Judaism is simply the revelation of this Jewish soul.
This idea is found in Midbar Kdemot, by the Chida, letter Gimel.
Understanding Mixed Souls and Distinction in Souls
The answer to the first question was very interesting to see, as it was my question on which I had not received a satisfactory answer. The response was very brief: these souls come from the klipa noga, meaning they are a mixture of good and evil. When these souls elevate themselves towards the good, they align with kedusha (holiness), and when they lower themselves towards evil, they find themselves in a state of impurity. The Rebbe then references a text in the Zohar.
Insights from the Zohar and Symbolism of the Priest’s Daughter
From this brief response, we can learn that the Rebbe is drawing from the teachings of Reb Hillel Paritcher, who comments on a work by the Mitteler Rebbe. The Rebbe distinguishes between the souls of non-Jews, specifically noting a difference between the Chasidei Umos HaOlam (Righteous Among the Nations) and the non-Jewish people discussed in the first part of the Tanya. Furthermore, the Rebbe recommends looking at the Zohar, where this concept is also discussed.
Comfort for Mixed Souls and Personal Reflection
It is interesting to refer to the text in the Zohar (Zohar Mishpatim 3:26) that the Rebbe quotes. This section begins and discusses Leviticus 22:12
This verse provides a basis for understanding the spiritual status and potential transformation of individuals through their actions and choices. The reference to the Zohar underscores the mystical and deeper dimensions of these teachings, which offer further insights into the complex nature of souls and their potential for holiness or impurity based on their moral and spiritual direction.
| And if a priest’s daughter be married unto a common man, she shall not eat of that which is set apart from the holy things. | וּבַ֨ת־כֹּהֵ֔ן כִּ֥י תִהְיֶ֖ה לְאִ֣ישׁ זָ֑ר הִ֕וא בִּתְרוּמַ֥ת הַקֳּדָשִׁ֖ים לֹ֥א תֹאכֵֽל׃ |
Before this daughter of the priest got married, she could always eat from the sacred gifts, the trumah[2], but after she marriage to a “strange” man (not a priest), it was forbidden for her.
The Zohar explains that this daughter symbolizes a Jewish soul. The strange man represents a non-Jewish body. Why can this happen during a reincarnation process is not always clear, but it has to do with the balance of good and evil in the world at that moment. It is not good for the soul, and it is not good for the person experiencing this.
The Zohar explains why this is not good by referring to the story in which the holy Ark is taken to the land of the Philistines. As long as the Ark was in their hands, they experienced nothing but misfortune.
This is also true for the soul that comes into a non-Jewish body. This has been my experience as a soul in a non-Jewish body. I have always felt a sense of unrest, sadness, loneliness, and misunderstanding from my surroundings. It’s a feeling that is difficult to describe, but it feels as though “something” is not right.
But comforting for these souls is that the Zohar explains that when these souls, which are a mix of good and evil, choose the good, they belong to the Chasidei Umos HaOlam and will receive a place in the World to Come. These souls should not feel lesser or inferior. The Zohar comforts these souls with the message that they will be on a higher level than the High Priest.
Understand me well, as a Noahide, I do not have the need for a high place or anything like that, the most important thing is that it is possible to have a relationship with G-d, to belong. But for me personally, this was a lesson that answered a question I had asked myself long ago. For me personally, it was an answer to the question of why I have felt “different” from my surroundings since a young age and why there is such a drive towards Judaism. But as long as the woman is married to the strange man, it is forbidden for her to eat from the truma. Thus, Hashem has decided, and so it is good.
Conclusion
As we explore the intricacies of spiritual identity in this blog, it underscores the profound importance of faith and trust in Hashem. Even amidst uncertainty and challenges, may we find strength in our beliefs, resilience in our souls, and guidance in His Divine wisdom. May our commitment to understanding and embracing the complexity of our spiritual existence lead us to greater clarity, deeper connection, and enduring peace.
By Angelique Sijbolts
Sources and Notes:
[1] All who accept the Seven Mitzvot because God gave them to Moses at Mount Sinai and observe them carefully are called MiChasidei Umos HaOlam (the pious people of the world) and have a share in the world to come.
[2] Trumah, also spelled as “terumah,” refers to a special portion of agricultural produce given to the priests in ancient Israel. It served as a form of religious tax or offering intended to support the priests, as they did not own land and were fully dedicated to their religious duties. Trumah was set apart from the harvest and given to the priests according to the regulations in the Torah.
Zohar Mishpatim 3:26
With thanks to Rabbi Tuvia Serber for his inspiring lesson, input and feedback
© Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further.
Our blogs may contain text/quotes/references/links that include copyright material of Mechon-Mamre.org, Aish.com, Sefaria.org, Chabad.org, and/or AskNoah.org, which we use in accordance with their policies.
