Tanya, Part I; Likkutei Amarim 6:1

Here's an analytical breakdown of Tanya, Part I, Likkutei Amarim 6:1, formatted as requested.

Sugya Map

• Issue: The ontological and spiritual structure of the "other side" (sitra achara) and its relationship to holiness, specifically in contrast to the divine soul and its attributes.
• Nafka Mina(s):
  • Understanding the source of evil and impurity in the world.
  • Delineating the structure of the "animal soul" (nefesh habehamit) and its "garments" versus the divine soul (nefesh elokit).
  • Explaining why mundane affairs, unaligned with G-d, are inherently "vanity" or "ruination."
  • Clarifying the mechanism by which the sitra achara receives vitality from the Divine, albeit "from behind His back."
  • Distinguishing between the higher and lower levels of kelipot and their respective domains.
• Primary Sources:
  • Ecclesiastes 7:14 ("G–d has made one thing opposite the other")
  • Ecclesiastes 1:14 ("vanity and striving after the wind")
  • Zohar III:47b, 41a, 70a
  • Ezekiel 1:4 ("whirlwind," "great cloud," "flaring fire")
  • Leviticus 11, Deuteronomy 14 (unclean creatures)
  • Leviticus 19:23, Deuteronomy 22:9 (prohibitions like orlah, mixed seeds)
  • Avot 3:6 ("Even when a single individual sits and engages in the Torah the Shechinah rests on him")
  • Sanhedrin 39a ("On every gathering of ten [Jews] the Shechinah rests")
  • Etz Chaim, Portal 42 (end of ch. 4), Portal 43, Portal 47 (ch. 2), Portal 49 (ch. 6, end of ch. 5)
  • Sefer Hagilgulim, ch. 20

Text Snapshot

The core of the passage contrasts the divine soul with the "soul derived from the sitra achara," laying out their respective structures and sources of vitality.

“Just as the divine soul consists of ten holy sefirot and is clothed in three holy garments,² so does the soul which is derived from the sitra achara of the kelipat nogah, which is clothed in man’s blood, consist of ten “crowns of impurity.”³ These are the seven evil middot which stem from the four evil elements mentioned above,⁴ and the intellect begetting them which is subdivided into three, viz., wisdom, understanding, and knowledge, the source of the middot.⁵ For the middot are according to the quality of the intellect. Hence a child desires and loves petty things of inferior worth, for his intellect is too immature and deficient to appreciate things that are much more precious. Likewise is he provoked to anger and vexation over trivial things; so, too, with boasting and other middot. Now these ten unclean categories, when a person meditates in them or speaks them or acts by them, his thought—which is in his brain; and his speech—which is in his mouth; and the power of action—which is in his hands, together with his other limbs—all these are called the “impure garments” of these ten unclean categories wherein the latter are clothed at the time of the action, speech, or thought. It is these that constitute all the deeds that are done under the sun, which are all “vanity and striving after the wind,”⁶ as interpreted in the Zohar, Beshalach,⁷ in the sense of a “ruination of the spirit….”⁸

Nuance:

• Leshon: The phrase "soul which is derived from the sitra achara" (נפש הנגזרת מצד הקליפה) is crucial. It's not an independent creation but a derivation, a mirror image. The "clothing" (מלובשת) metaphor is consistently applied to both holy and impure souls, indicating a shared structural principle but vastly different substance.
• Dikduk: The parenthetical remark "Here, unlike ch. 3, the middot precede sechel to indicate the secondary role of the intellect in the animal soul, where passion predominates" (הכא, להבדיל מפרק ג', קודם המדות ולאחר מכן השכל, לומר שתכלית תכלית המדות של נפש הבהמית היא השרשתן בשכל, אשר בנפש הבהמית, אף כי השכל שם משועבד אל התאוות והתענוגות...) highlights a critical distinction in the hierarchy of the animal soul's faculties compared to the divine soul.

Readings

This passage establishes a fundamental duality in spiritual ontology, a concept deeply rooted in Kabbalah. The Tanya's contribution lies in its systematic application to the individual's internal spiritual economy.

Rashi on Ecclesiastes 7:14

Rashi, commenting on the verse "G–d has made one thing opposite the other" (bara Elohim es zeh neged zeh), understands this opposition as relating to the physical world and its spiritual counterparts. He states: "He created the one to be the opposite of the other, such as the righteous and the wicked, the good inclination and the evil inclination."¹ Rashi's focus is primarily on the moral and ethical dichotomy evident in human behavior and divine judgment. While he acknowledges an opposition, it's framed within the context of reward and punishment, and the interplay of opposing forces within the human moral landscape. He does not elaborate on a complex metaphysical structure of "sides" or "worlds" as the Tanya does. His insight is that this divine act of creation establishes inherent contrasts, which are observable and have ethical implications.

The Tanya's Chiddush: Ontological Dualism and Internal Structure

The Tanya, building upon this foundation, explicates this opposition on a profound metaphysical level.

1. The "Other Side" as a Derived Reality: The Tanya posits that the sitra achara is not an independent cosmic force opposing G-d but rather a derived reality, an "other side" that receives its existence from G-d, albeit "from behind His back" (me'achorei kadlan). This is a crucial Kabbalistic concept, emphasizing G-d's ultimate sovereignty even over the forces of impurity. It's not a dualistic system where two equal powers contend, but a monistic reality where even opposition is a function of the Divine Will.
2. Structural Parallels and Antipatterns: The Tanya's primary chiddush here is the detailed mapping of this ontological opposition onto the internal structure of the human soul.
   • Divine Soul: Composed of ten holy sefirot, clothed in three holy "garments" (thought, speech, deed). This is the apparatus of holiness.
   • Animal Soul (from Sitra Achara): Composed of ten "crowns of impurity" (atarot hatum'ah), stemming from seven evil middot (character traits) which themselves are rooted in four "evil elements" and a corrupted intellect. These, too, are clothed in the physical organs of thought, speech, and action.

This symmetrical, yet antithetical, structure allows the Tanya to explain the experiential reality of internal conflict and the pervasive nature of temptation. The "impure garments" of the animal soul are the very faculties through which one can engage with holiness, but when directed towards the profane, they become the conduits of impurity.

Zohar on Kelipot and Sitra Achara

The Zohar, a foundational text for Kabbalah and heavily cited by the Tanya, provides the conceptual framework. In Zohar III:47b, it discusses the existence of the kelipot (husks or shells) as external forces that conceal and obscure the Divine light. It elaborates on the concept of "evil" not as an independent entity but as a product of concealment and separation from G-d's essence. The Zohar introduces the notion of kelipat nogah (the husk of "brightness" or "understanding"), which is a mixed category, containing both good and evil, and is the primary source from which the "soul of the Other Side" is derived in man. The Zohar's description of these forces as "crowns of impurity" (atarot hatum'ah) is directly adopted by the Tanya, indicating a shared vocabulary and conceptual universe. The Zohar also describes how these forces receive their vitality from the Divine, but in a way that is diminished and indirect, compared to how holiness receives its sustenance.²

Friction

The most significant friction arises from the apparent paradox of the sitra achara receiving vitality from the Holy One, blessed be He. If it is the "other side," inherently impure and opposed to holiness, how can it be sustained by the very Divine essence it negates? This challenges a simplistic understanding of dualism and necessitates a deeper dive into the Kabbalistic concept of divine emanation and the structure of creation.

Kushya: The Paradox of Sustained Opposition

The text states: "However, that which does not surrender itself to G–d, but is a separate thing by itself, does not receive its vitality from the holiness of the Holy One, blessed is He, that is, from the very inner essence and substance of the holiness itself, but from 'behind its back,' as it were... descending degree by degree... until the light and life is so diminished... that it can be compressed and incorporated... within that separated thing, giving it vitality and existence ex nihilo..."¹³

This raises a sharp question: How can something that is not holiness, something that is "separate by itself" and operates "behind G-d's back," still be sustained by Divine vitality? If it's truly "other," then its existence should be non-existent from the perspective of holiness. Is this not a concession to Gnostic-like dualism, where a lesser, potentially independent, power sustains evil?

Terutz: The Concept of "Backs" and Diminished Emanation

The resolution lies in understanding the Kabbalistic concept of divine emanation and the nature of "evil" as a byproduct of this emanation rather than an independent creation.

1. "From Behind His Back" (Me'achorei Kadlan): This phrase is not meant literally, but metaphorically. It signifies that the vitality is not directly from the "face" of G-d, the direct outpouring of His essence, but from a more concealed, diminished aspect of His emanation. The Tanya, citing Etz Chaim, explains that "the light of the En Sof, blessed is He, pervades this lower world through being clothed in the ten sefirot of the Four Worlds."¹⁴ The sitra achara receives its sustenance from the lowest levels of these emanations, where the Divine light is most contracted and veiled. It's like receiving residual energy from a distant light source, rather than direct illumination.
2. Evil as a "Husk" (Klipa): The kelipot are not created entities in their own right, but rather "husks" or "shells" that cover and conceal the Divine light. Their existence is contingent on the Divine light they obscure. Just as a husk exists to protect the fruit within, the kelipot exist in relation to the Divine flow. When the Divine flow is channeled through the higher, holy channels, it gives life to holiness. When, through the choices of created beings (or by Divine decree), this flow is directed into channels of separation, it manifests as the sitra achara. The vitality is the same Divine energy, but its manifestation and purpose are perverted.
3. The Monistic Imperative: The Tanya, and Kabbalah generally, insists on G-d's ultimate unity. There cannot be an independent realm of evil. Therefore, the existence of the sitra achara must be explained within the framework of G-d's total sovereignty. Evil is not a creation for its own sake (l'shem), but rather a necessary consequence of free will and the structure of a world that is not directly G-d's "face." The vitality it receives is the minimal energy required for its existence as a concealment, not as a positive force. The footnote clarifies: "Evil is thus conceived as a creation ex nihilo, like everything else, except that it was not created for its own sake; hence it is merely tolerated."¹³ This "toleration" is precisely the reception of diminished vitality.

Intertext

Tanakh: The Cosmic Struggle and Divine Sovereignty

The foundational verse for this concept is Ecclesiastes 7:14: "G–d has made one thing opposite the other" (bara Elohim es zeh neged zeh). This verse, as Rashi notes, points to inherent oppositions in creation. However, the Tanya elevates this to a metaphysical principle governing the very structure of reality and the soul. While the Tanakh presents a narrative of struggle between good and evil (e.g., the serpent in Eden, the temptations of the nations), it consistently affirms G-d's ultimate control and sovereignty. The prophets often condemn the worship of foreign gods not just as idolatry, but as serving "that which is not G-d," emphasizing the futility and illusionary nature of these powers (Isaiah 44:9-20). The Tanya's explanation of the sitra achara receiving vitality "from behind His back" aligns with this Tanakhic affirmation of G-d's ultimate omnipotence, even over forces that seem to oppose Him.

Shulchan Aruch: The Practical Implication of the "Other Side"

While the Shulchan Aruch does not delve into the metaphysical intricacies of the sitra achara in the way the Tanya does, its halachic rulings implicitly acknowledge its existence and influence. The vast array of issurim (prohibitions) in the Torah, from dietary laws to forbidden relationships and idolatry, are the practical manifestations of the sitra achara's domain. For instance, the prohibition of orlah (Leviticus 19:23) and mixed seeds (kilayim, Deuteronomy 22:9), mentioned by the Tanya, are not arbitrary rules. They represent boundaries that separate the sacred from the profane, the holy from the unholy. The Shulchan Aruch's detailed rulings on these matters guide the Jew in navigating the world and avoiding entanglement with the forces of impurity. The very act of abstaining from forbidden foods or practices, as codified in the Shulchan Aruch, is a conscious effort to sever the connection with the sitra achara and to draw vitality from the side of holiness. The Magen Avraham or Turei Zahav on these sections might discuss the rationale behind specific prohibitions, often referencing Kabbalistic ideas implicitly or explicitly, thereby connecting the abstract cosmology of the Tanya to concrete halachic practice.

Psak/Practice

The psak derived from this passage isn't a simple "do this" or "don't do that" but rather a meta-heuristic for approaching life's challenges and spiritual discipline.

1. Intentionality and "Gashmius": The core practical takeaway is the imperative of intentionality. Any thought, speech, or action not directed towards G-d and His service is, by definition, "vanity and striving after the wind"⁶ and falls under the purview of the sitra achara. This emphasizes the chabad principle of "serving G-d with all your heart, your soul, and your might"¹⁹ (Deuteronomy 6:5), where "all" includes even mundane activities if infused with divine intent. The "impure garments" of thought, speech, and deed are the battleground.
2. The Weight of the Mundane: The passage imbues even seemingly trivial mundane affairs with profound spiritual significance. If not elevated through divine intention, they become conduits for the sitra achara. This is not a call to asceticism but to constant vigilance and the practice of bittul (self-nullification) in relation to G-d's will. The kavanah (intention) in every action is paramount.
3. The Power of Torah Study and Mitzvot: Conversely, engagement in Torah study and mitzvot, even by a single individual or a minyan, attracts the Shechinah^9,10. This is the direct counter-force to the sitra achara. The halachic practice is to prioritize these activities and to strive to perform all actions with the intention of serving G-d, thereby transforming the "impure garments" into channels of holiness.

Takeaway

The spiritual universe is structured by an inherent, yet divinely ordained, opposition. Our internal faculties are the very conduits through which we can connect to holiness or be ensnared by the profane.

True spiritual engagement lies in consciously directing our thoughts, speech, and actions towards G-d, thereby transforming the mundane into the divine and nullifying the influence of the "other side."

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¹ Rashi on Ecclesiastes 7:14 s.v. "bara Elohim es zeh neged zeh". ² See, for example, Zohar III:146a, which speaks of the "husks" drawing sustenance from the "crumbs" that fall from the table of the Holy. ³ Tanya, Part I, Likkutei Amarim 6:1 (footnote 3). ⁴ Ibid. (footnote 4). ⁵ Ibid. (footnote 5). ⁶ Ibid. (footnote 6). ⁷ Ibid. (footnote 7). ⁸ Ibid. (footnote 8). ⁹ Ibid. (footnote 9). ¹⁰ Ibid. (footnote 10). ¹¹ Ibid. (footnote 11). ¹² Ibid. (footnote 12). ¹³ Ibid. (footnote 13). ¹⁴ Ibid. (footnote citing Etz Chaim). ¹⁵ Ibid. (footnote 15). ¹⁶ Ibid. (footnote 16). ¹⁷ Ibid. (footnote 17). ¹⁸ Ibid. (footnote 18). ¹⁹ Deuteronomy 6:5.