Tanya, Part I; Likkutei Amarim 9:5

Sugya Map

• Issue: The ontological and functional distinction between the nefesh ha'eloki (divine soul) and nefesh ha'bahamit (animal soul) within a Jew, and their respective abodes and modes of operation, particularly concerning the interplay of intellect (chabad) and emotion (middot) and the battle for control of the body's faculties.
• Nafka Mina(s):
  • Understanding the locus of divine service and spiritual aspiration.
  • Clarifying the mechanism by which negative desires are overcome and transformed.
  • Defining the ultimate goal of spiritual cultivation – the complete sanctification of all bodily faculties.
  • Explaining the paradox of evil's existence and potential for sublimation.
• Primary Sources:
  • Tanya, Part I, Likkutei Amarim 9:5
  • Deuteronomy 12:23 ("For the blood is the nefesh.")
  • Ecclesiastes 10:2 ("The heart of the wise man is on his right.")
  • Genesis 25:23 ("One nation shall prevail over the other nation.")
  • Ecclesiastes 9:14; Nedarim 32b ("The body is called a small city.")
  • Berachot 54a (interpreting "with all your heart" to include both natures.)
  • Song of Songs 7:7 ("love of delights.")
  • Zohar II:163a (parable of the harlot).
  • Etz Chaim, Portal 50, Ch. 3.

Text Snapshot

The core of this passage lies in its stark dichotomy and subsequent synthesis:

The abode of the animal soul (nefesh habahamit), derived from the kelipat nogah in every Jew, is in the heart, in the left ventricle that is filled with blood. It is written, “For the blood is the nefesh.” Hence all lusts and boasting and anger and similar passions are in the heart, and from the heart they spread throughout the whole body, rising also to the brain in the head, so as to think and meditate about them and become cunning in them, just as the blood has its source in the heart, and from the heart it circulates into every limb, rising also to the brain in the head. But the abode of the divine soul is in the brains that are in the head, and from there it extends to all the limbs; and also in the heart, in the right ventricle wherein there is no blood, as is written, “The heart of the wise man is on his right.” It is [the source of] man’s fervent love toward G–d which, like flaming coals, flares up in the heart of discerning men who understand and reflect, with the [faculty of] knowledge of their brain, on matters that arouse this love; also [of] the gladness of the heart in the beauty of G–d and the majesty of His glory [which is aroused] when the eyes of the wise man, that are in his head, i.e., in the brain harboring his wisdom and understanding, gaze at the glory of the King and beauty of His greatness that are unfathomable and without end or limit, as explained elsewhere; as also the other holy affections (middot) in the heart originate from chabad [wisdom, understanding, knowledge] in the brains. It is written, however, “One nation shall prevail over the other nation.” The body is called a “small city.” Just as two kings wage war over a town, which each wishes to capture and rule, that is to say, to dominate its inhabitants according to his will so that they obey him in all that he decrees for them, so do the two souls—the Divine and the vitalizing animal soul that comes from the kelipah—wage war against each other over the body and all its limbs.

Leshon Nuance: The Tanya employs precise anatomical and physiological metaphors. The "left ventricle that is filled with blood" is explicitly linked to the nefesh habahamit and its passionate drives, drawing on the biblical equation of blood and soul (Deut. 12:23). Conversely, the "right ventricle wherein there is no blood" is the domain of the nefesh ha'eloki, its intellectual and emotional faculties. The phrase "abode" (makom) is crucial, indicating not just a physical location but the primary sphere of influence and manifestation. The contrast between the "lusts and boasting and anger" originating from the left side and the "fervent love toward G–d" and "gladness of the heart" originating from the right highlights the fundamental polarity. The "small city" analogy from Eruvin 32b (referencing Ecc. 9:14) frames the body as a battleground for these two ruling forces.

Readings

Rashi on Ecclesiastes 10:2

Rashi, in his commentary on the verse "The heart of the wise man is on his right" (Eccl. 10:2), offers a foundational interpretation that directly informs the Tanya's spatial metaphor. He explains:

"The heart of the wise man is on his right": Just as a man generally places his right hand on his chest, on his heart, when he swears an oath, so too the wise man’s heart is inclined towards good, towards the right side, meaning towards righteousness and uprightness. And his foolish counterpart, his heart is on his left, inclined towards wickedness.

Chiddush: Rashi establishes a moral-spatial correlation. The "right" signifies righteousness and good inclination, while the "left" signifies wickedness. This isn't merely a physiological observation but a moral disposition. The wise man's heart naturally gravitates towards good, symbolized by the right side, the dominant and often purer hand. This directly supports the Tanya's placement of the divine soul's positive affections in the "right ventricle," distinct from the blood-filled, passion-driven "left ventricle."

Ramban on Deuteronomy 12:23

The Ramban, commenting on the verse "For the blood is the nefesh" (Deut. 12:23), unpacks the intricate connection between blood and life, and by extension, the source of vitality and desire.

And the reason for this prohibition [of eating blood] is that the soul, which is the essence of life and the source of all the body's desires and passions, is contained within the blood. For it is the blood that circulates throughout the body, giving it life and sustaining it, and from it arise all the physical sensations and inclinations. Therefore, when one consumes blood, it is as if he is consuming the very essence of life and the source of all desire, which is an abomination before the Holy One, blessed be He.

Chiddush: Ramban emphasizes that blood is not merely a carrier of life but the physical manifestation of the soul's vitality and, crucially, its desires and passions. This aligns perfectly with the Tanya's assertion that the nefesh habahamit, driven by lusts and anger, is located in the blood-filled left ventricle. The blood, in this context, is the biological substrate for the animal soul's primal urges, making its consumption a direct violation of the sanctity of life and the divinely implanted soul.

Friction

The Tanya presents a sophisticated dualistic model, but this very sophistication can lead to interpretive friction. The primary tension arises from the apparent autonomy and inherent "evil" of the nefesh habahamit, even when derived from kelipat nogah, and how its complete sublimation, as described, is reconciled with the ongoing divine purpose of the kelipot themselves.

Kushya: The Paradox of Sublimation

If the ultimate goal is for the divine soul to so permeate the body that the animal soul's desires are entirely transformed and dedicated to G-d, "changing it and transforming it from seeking the pleasures of this world to the love of G-d," and if "the evil is converted into, and becomes, completely good, like the good nature itself," then what is the enduring role of the kelipat nogah? If the animal soul is ultimately indistinguishable from the divine soul in its transformed state, does this imply that the nefesh habahamit is merely a temporary vehicle or a flawed initial state that is entirely superseded? Furthermore, the Zohar's parable of the harlot, where the harlot inwardly desires the prince's success in resisting her, suggests a divinely ordained role for the temptation itself. If the temptation is eradicated or completely transformed, does its divinely appointed role cease? How can something inherently derived from "evil waters" be entirely "converted into, and become, completely good, like the good nature itself," without negating the very concept of kelipot as necessary obstacles for spiritual growth?

Terutz: The Dynamic Nature of Divine Service and the Purpose of Obstacles

The resolution lies in understanding "sublimation" not as obliteration, but as a profound transformation and reorientation of energy. The nefesh habahamit, originating from kelipat nogah, is not inherently evil in an absolute sense, but rather a neutral force that can be directed towards either self-gratification or divine service. The "evil waters" are the potential for these energies to be misdirected. The process described in the Tanya is not the annihilation of the animal soul's capacities, but their purification and redirection.

1. The Harlot Parable: The Zohar's parable is key. The harlot's mission is to tempt, and her "failure" is to succeed in her temptation. Her inner desire for the prince's success is a meta-level function, ensuring the test's validity and the prince's ultimate triumph. Similarly, the kelipot have a divinely ordained role in presenting challenges. The "evil" is not the force itself, but its potential misapplication. When the divine soul prevails, it doesn't destroy the energy of the animal soul; it harnesses it. The "lusts and boasting and anger" are not eradicated but transmuted into passionate love for G-d, righteous zeal, and humble awe. The nefesh habahamit becomes the engine, its power still present, but now fueled by divine intention.
2. "Shedding soiled garments": The phrase "shedding the soiled garments, the pleasures of this world, in which it had been clothed" suggests that the form of the desire is what is shed, not the underlying capacity for intense feeling. The capacity for passion remains, but its object and expression are wholly spiritualized. The "water" of desire, once leading to mundane pleasures, becomes the "water" of spiritual delight.
3. The Purpose of the Struggle: The struggle between the two souls is precisely what refines the divine soul and elevates the material world. If there were no nefesh habahamit, there would be no battlefield, no opportunity for victory, and thus no earned spiritual attainment. The kelipot exist to be overcome and, in their overcoming, to become integral parts of the sanctified existence. The nefesh habahamit is not destroyed but "redeemed" and integrated into the divine service, fulfilling its ultimate purpose as a force that, when properly channeled, amplifies love and devotion to G-d. The essence of the animal soul is its vitality and capacity for strong emotion; when this vitality is aligned with G-d, it becomes an indispensable component of divine service.

Intertext

Tanakh: Song of Songs 7:7

The Tanya directly quotes and interprets Song of Songs 7:7: "This my desire is like a pomegranate." The verse, within the context of the entire Song, speaks of intense, multifaceted love. The Tanya then links this to "love of delights" (ahavat ha'netzach), a supreme affection "which is the experience of delight in G-dliness, of the nature of the World to Come."

• Connection: The Tanya's description of the divine soul's love for G-d, likened to "flaming coals" and culminating in "abundant love" and "love of delights," finds its scriptural antecedent and validation here. The pomegranate, with its many seeds, symbolizes abundance and multifacetedness, mirroring the comprehensive and overwhelming nature of divine love that the Tanya seeks to cultivate. This verse provides a poetic and theological basis for the concept of ecstatic, all-encompassing love for the Divine, which the Tanya then anchors in the physiological and psychological framework of the two souls. The pomegranate's abundance is the abundance of divine pleasure and fulfillment that transcends mere earthly gratification.

Halakha: Berachot 54a and the Two Hearts

The Talmudic discussion in Berachot 54a, concerning the interpretation of "with all your heart" (Deut. 6:5), is foundational to the Tanya's concept of dual natures. The Gemara states:

Rava said: What is meant by "with all your heart"? With both your hearts. One heart inclines to good, and one heart inclines to evil.

• Connection: This talmudic statement is the direct source for the Tanya's assertion: "Thus it is written, 'One nation shall prevail over the other nation.'... so do the two souls—the Divine and the vitalizing animal soul that comes from the kelipah—wage war against each other..." The Tanya expands upon the Gemara's "two hearts" by identifying them as the divine soul and the animal soul, and elaborating on their respective abodes and functions. The Gemara provides the conceptual framework of internal duality, while the Tanya offers a detailed metaphysical and psychological map of this internal conflict, grounding it in specific physiological locations and faculties. The "nations" refer to the respective forces, and the "war" is the ongoing struggle for control of the individual.

Psak/Practice

The Tanya's exposition here has significant implications for psak and meta-psak heuristics, even if not directly issuing a specific legal ruling.

• Heuristic of Intentionality and Sublimation: The core principle is that all faculties and desires, even those originating from the nefesh habahamit, are intended to be sanctified. This implies a heuristic that no faculty is inherently off-limits for divine service. The challenge is not to suppress desire entirely, but to redirect its energy. This informs a meta-psak approach: when evaluating an action or inclination, ask not if it is inherently "good" or "bad," but what its potential for spiritual redirection is. The nefesh habahamit's passions, when channeled correctly, become the fuel for intense ahavah (love) and yirat Hashem (fear of G-d).
• The "Small City" as a Microcosm: The analogy of the body as a "small city" underscores the importance of each limb and faculty. The directive that the "faculty of speech that is in his mouth... and the faculty of action centered in his hands... shall function exclusively in the performance of the commandments" suggests a stringent application of sanctification to all physical acts. This implies a continuous striving for kavanah (intention) and spiritual purpose in every deed, from prayer to mundane activities. The psak is thus to constantly scrutinize one's actions and thoughts, ensuring they are aligned with the dominion of the divine soul.
• Transformative Potential: The understanding that "evil is converted into... completely good" suggests a framework for repentance and spiritual growth that emphasizes not just atonement for past transgressions but the positive reclamation and transformation of those energies. This is a powerful meta-psak heuristic for counseling and spiritual guidance: focus on the potential for future sanctification rather than solely dwelling on past imperfections.

Takeaway

The battle for the "small city" of the body is waged in the heart and head, with the divine soul seeking to reorient the animal soul's potent energies toward G-d. True service involves not the eradication of passion, but its sublimation into an all-consuming love for the Divine.