Dig Deeper: Revealing the Goodness Within
There is a well-known story of a man who once approached the Rebbe with a sincere and painful question:
“I don’t understand people. From a distance they seem so pleasant and admirable. But the closer I get, the better I get to know them, the more I begin to see their flaws. Why aren’t people as good on the inside as they appear on the outside?”
The Rebbe responded with a simple yet profoundly insightful metaphor:
When you look at a garden filled with lush green grass, plants, and beautiful flowers, everything appears perfect. But if you begin to dig, what do you uncover? Dirt.
However, if you continue past the dirt, if you don’t stop at the messy surface layers, you eventually reach water, minerals, precious metals, and the richest, most nourishing elements that lie deep within the earth. The deeper you dig, the more precious the material you uncover.
The Rebbe explained that human beings are no different.
When you get close to someone, it is natural to notice their imperfections, just as digging naturally brings up dirt. But that is not where you are meant to stop. If you look deeper, past the rough outer layers, you uncover the most beautiful part of the person: their essential goodness, their pure soul, and their profound capacity for kindness, love, and holiness.
Judaism teaches that this deeper goodness is the true essence of the human being.
This stands in stark contrast to several well-known philosophical positions. Many thinkers, Freud and others, argued that at our core we are driven primarily by ego, survival instinct, pleasure, and self-interest. According to this view, morality and goodness are not innate but are learned behaviors layered over a fundamentally self-centered nature.
Judaism, however, takes the opposite view. At the deepest level, the human being is not selfish, we are holy. We are not driven by ego, we are driven by a spark of the Divine. Our selfish instincts exist, but they are surface layers. Beneath them lies a core of goodness.
In Kabbalah, the inner conflict and duality we experience is not evidence that we are bad or flawed. Instead, it reflects the natural tension between our two souls: the animal soul and the G-dly soul.
The animal soul is like the dirt beneath the grass, necessary for life. It is driven by self-preservation and physical needs such as eating, sleeping, earning a living, and seeking comfort and security. It is not evil; it is simply self-focused.
The G-dly soul, by contrast, is like the water and precious minerals found deep within the earth, pure, life-giving, and selfless. It draws us toward Torah, Mitzvot, kindness, compassion, and higher purpose.
These two forces coexist within us, and when left unmanaged, they clash. This tension can create frustration, confusion, and a sense of inner struggle.
This very conflict is symbolized beautifully at the beginning of this week’s Torah portion, Toldot.
After years of infertility, the prayers of Isaac and Rebecca were answered, and they eagerly awaited the arrival of their first child. Yet Rebecca soon became deeply troubled by an unusual turmoil within her womb. Only later did she learn that she was carrying twins.
Rashi (Rabbi Shlomo Yitzchaki, Troyes, France 1040–1105) explains the struggle Rebecca felt: whenever she passed the Torah study halls of Shem and Eber, Jacob pushed to emerge; but whenever she passed places of idolatry, Esau struggled to come forth.
When Rebecca sought clarity, G-d responded:
“Two nations are in your womb, and two kingdoms will separate from your innards…” (Genesis 25:23)
Beyond its literal meaning, Kabbalah teaches that this story mirrors the inner life of every human being.
Within each of us lives an “inner Jacob”—the G-dly soul—and an “inner Esau”—the animal soul. The struggle Rebecca felt represents the internal tension we feel every day.
It doesn't meen we are hypocrytical or confused. It simply means we have begun to dig. And if we continue digging, peeling back layers, refining our character, and channeling our instincts toward holiness, we ultimately reach the “water” within: the pure, powerful goodness at our core.
We find harmony when we direct our talents and passions toward meaningful purposes: like using financial success to give tzedakah, using artistic gifts to bring joy to others, or using culinary talent to host Shabbat and holiday meals.
The conflict between Jacob and Esau also mirrors the historical tension between the Jewish people and the nations of the world. While history has seen many challenging clashes and oppression, as we move closer to the time of Redemption, the world is gradually learning to work together in harmony, with each nation contributing its unique strengths to elevate creation.
Today, even as we confront evil in Israel and around the world, we also witness unprecedented unity, the Jewish people standing together, and countless allies around the globe standing with us. The American people and many government leaders have demonstrated tremendous support, leading the world by example.
The refinement of the world, reflected in Jacob’s refinement of Esau, is one of the defining missions of our time. We have a responsibility to spread goodness, righteousness, and justice throughout the world, teaching the universal moral laws commanded to Noah and his descendants. This prepares the world for the era of Redemption when:
“I will make the nations pure of speech, so that they will all call upon the name of the L-rd.” (Zephaniah 3:9)
