Tanya, Part I; Likkutei Amarim 6:1

This passage from Tanya, Likkutei Amarim 6:1, is far more than a simple theological statement; it’s a profound unpacking of the very architecture of reality, revealing a hidden dynamism beneath the surface of everyday experience. What’s non-obvious is how the concept of "opposite" isn't merely about good versus evil, but about a fundamental principle of divine emanation and the intricate, often hidden, pathways through which existence is sustained, even in its most profane manifestations.

Context

To truly grasp the weight of this passage, it's crucial to understand its place within the broader landscape of Jewish thought, particularly the Kabbalistic worldview that Tanya so masterfully synthesizes and makes accessible. The opening line, “G–d has made one thing opposite the other,” is a direct quote from Ecclesiastes 7:14. While it might seem like a straightforward observation about the dualities we perceive in the world – light and dark, hot and cold, joy and sorrow – its interpretation within Jewish mysticism, and specifically by the author of Tanya, Rabbi Shneur Zalman of Liadi, is far more complex and foundational.

The concept of sitra achara, the "other side," is not a mere theological concept to be debated; it's a vital component of the spiritual cosmology that informs Tanya. This isn't about an independent, opposing force to God, but rather a necessary byproduct of divine emanation. The Zohar, the foundational text of Kabbalah, frequently discusses the sitra achara as the necessary shadow cast by the brilliant light of divine presence. Without the concept of “otherness,” the very notion of distinct created entities, and indeed, the experience of free will and individual existence, would be impossible. As the footnote itself points out, the Zohar, a primary source for this understanding, speaks of the sitra achara in relation to impurity and the profane.

Furthermore, Tanya is deeply rooted in the Chabad philosophy, which emphasizes the intellectual understanding and practical application of Kabbalistic principles. Rabbi Shneur Zalman’s aim was not to present esoteric knowledge for its own sake, but to equip the average Jew with the tools to navigate their spiritual lives by understanding the underlying mechanics of creation. He sought to demystify these profound concepts, making them relevant to daily life, ritual observance, and personal growth. This passage, therefore, serves as a foundational explanation for the spiritual struggles and opportunities that the Tanya will explore throughout its text, particularly concerning the animal soul and its inclinations. The idea of “one thing opposite the other” becomes the lens through which we understand the very possibility of spiritual ascent and the constant battle against the forces that pull us away from divine connection. The historical context here is one of intellectual synthesis, where ancient mystical traditions are being rearticulated for a new generation, emphasizing the practical implications of cosmic structure on the individual soul. The very act of creating a world with distinct entities, rather than a homogeneous divine oneness, necessitates the emergence of a conceptual "other" from which God's presence is withdrawn, in a graded sense, to allow for the very existence of a created realm.

Text Snapshot

“G–d has made one thing opposite the other.”¹ Ecclesiastes 7:14. In general, things in the realm of holiness have their opposite in the realm of the profane, or “the other side” (sitra achara). Similarly, everything in the physical world has its spiritual counterpart from which it derives its existence and vitality—a popular concept in Chabad, as in Kabbalah generally. Cf. Zohar III:47b. Just as the divine soul consists of ten holy sefirot and is clothed in three holy garments,² Thought, speech, and deed. 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 Cf. Zohar III:41a; 70a. These are the seven evil middot which stem from the four evil elements mentioned above,⁴ End of ch. 1. and the intellect begetting them which is subdivided into three, viz., wisdom, understanding, and knowledge, the source of the middot.⁵ Here, unlike ch. 3, the middot precede sechel to indicate the secondary role of the intellect in the animal soul, where passion predominates. 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 Ecclesiastes 1:14. as interpreted in the Zohar, Beshalach,⁷ II:59a. in the sense of a “ruination of the spirit….”⁸ A reinterpretation of רעות רוח. So, too, are all utterances and thoughts which are not directed toward G–d and His will and service. For this is the meaning of sitra achara—“the other side,” i.e., not the side of holiness. For the holy side is nothing but the indwelling and extension of the holiness of the Holy One, blessed is He, and He dwells only on such a thing that abnegates itself completely to Him, either actually, as in the case of the angels above, or potentially, as in the case of every Jew down below, having the capacity to abnegate himself completely to the Holy One, blessed is He, through martyrdom for the sanctification of G–d. That is why our Sages have said that “Even when a single individual sits and engages in the Torah the Shechinah rests on him”⁹ Avot 3:6. and “On every gathering of ten [Jews] the Shechinah rests”¹⁰ Sanhedrin 39a. always. 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,¹¹ Cf. note 25, ch. 2. descending degree by degree, through myriads of degrees with the lowering of the worlds, by way of cause and effect and innumerable contractions,¹² Cf. ch. 48; Iggeret Hakodesh, ch. 20. until the light and life is so diminished through repeated diminutions that it can be compressed and incorporated, in a state of exile as it were, within that separated thing, giving it vitality and existence ex nihilo, so that it does not revert to nothingness and nonexistence as it was before it was created.¹³ 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. The monistic aspect of creation, despite the apparent dualism in the world, is thus emphasized, particularly in ch. 24, below. Consequently, this world, with all its contents, is called the world of kelipot and sitra achara. Therefore all mundane affairs are severe and evil,¹⁴ Cf. ch. 24. and wicked men prevail, as explained in Etz Chaim, Portal 42, end of ch. 4. NOTE: To be sure, there are contained in it [this world] the ten sefirot [of the world] of Asiyah (Action) of the side of holiness, as is written in Etz Chaim, Portal 43, and within these ten sefirot of Asiyah are the ten sefirot of Yetzirah (Formation), and in them the ten sefirot of Beriah (Creation), and in them the ten sefirot of Atzilut (Emanation), in which abides the light of the En Sof, blessed is He. Thus the light of the En Sof, blessed is He, pervades this lower world through being clothed in the ten sefirot of the Four Worlds, namely those of Atzilut, Beriah, Yetzirah, and Asiyah, as explained in Etz Chaim, Portal 47, ch. 2, and in Sefer Hagilgulim, ch. 20. However, the kelipot are subdivided into two grades, one lower than the other. The lower grade consists of the three kelipot which are altogether unclean and evil, containing no good whatsoever. In the chariot of [the prophet] Ezekiel they are called “whirlwind,” “great cloud”….¹⁵ “…and a flaring fire.” Ezekiel 1:4. From them flow and derive the souls of all the nations of the world, and the existence of their bodies, and also the souls of all living creatures that are unclean and unfit for consumption,¹⁶ Leviticus 11; Deuteronomy 14. and the existence of their bodies, as well as the existence and vitality of all forbidden food in the vegetable kingdom, such as orlah¹⁷ First three years’ harvest of fruit of a tree. Cf. Leviticus 19:23. and mixed seeds in the vineyard,¹⁸ Cf. Deuteronomy 22:9. and so on, as explained in Etz Chaim, Portal 49, ch. 6, as also the existence and vitality of all actions, utterances, and thoughts pertaining to the 365 prohibitions and their offshoots, as is explained, ibid., at the end of ch. 5.

Close Reading

Insight 1: The Dual Nature of the Soul and its Garments

This passage introduces a striking parallel between the divine soul and the "soul" derived from the sitra achara. The divine soul, we are told, is composed of ten holy sefirot and is "clothed" in three holy garments: thought, speech, and deed. This is a fundamental concept in Kabbalah, representing the ten divine attributes through which God interacts with creation, and the human faculties that allow us to express our connection to the divine. The "garments" are not the essence of the soul, but the means by which its inner qualities are manifested.

Conversely, the sitra achara also possesses a ten-fold structure, described as "ten 'crowns of impurity'," which are further broken down into seven evil middot (character traits) and the intellect that begets them. This intellectual component, subdivided into wisdom, understanding, and knowledge, is presented as the source of these negative traits. The text explicitly states that "the middot are according to the quality of the intellect." This is a crucial point: the immaturity of a child's intellect, for example, leads to immature desires and emotional reactions like anger over trivial matters. This isn't just a psychological observation; it's framed within a spiritual cosmology. The intellect, in this context, is not purely rational but deeply intertwined with the soul's orientation.

The critical insight here is how Tanya extends the concept of "garments" to the profane realm. Just as thought, speech, and deed are the vessels for the divine soul's expression, so too are they the "impure garments" for the ten unclean categories of the sitra achara. This means that our very actions, words, and even thoughts, when not directed towards God, become the clothing for these negative forces. The text elaborates: "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... 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." This is a profound indictment of unholy activity, suggesting that it doesn't merely exist in a vacuum but actively serves as a vehicle for the sitra achara. The consequence is that "all the deeds that are done under the sun" become "vanity and striving after the wind," a "ruination of the spirit," unless they are directed toward God and His service. This paints a stark picture: every moment of our lives, through our faculties of thought, speech, and action, we are either manifesting holiness or providing sustenance and form to the forces of impurity. The parallel structure highlights that the mechanism of manifestation is the same, but the source and purpose determine its spiritual valence.

Insight 2: The Nature of Vitality and Divine Withdrawal

The passage delves into the crucial concept of how existence and vitality are sustained in the universe. It asserts that the "holy side is nothing but the indwelling and extension of the holiness of the Holy One, blessed is He." This means that anything connected to holiness draws its life force directly from God's essence, from the very "inner essence and substance of the holiness itself." This direct connection is characterized by complete self-abnegation to God, either actively (like angels) or potentially (like humans). The examples of a single individual studying Torah or a gathering of ten Jews where the Shechinah (Divine Presence) rests are powerful illustrations of this principle. In these instances, human beings, through their engagement with the divine, create a space for God's presence to fully indwell.

However, the text then introduces a stark contrast: "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... but from 'behind its back,' as it were." This "behind its back" emanates from a concept in Kabbalah, often referring to a diminished, indirect flow of divine energy. This indirect vitality is not drawn from God's essence but is a consequence of the divine light contracting and descending through increasingly lower spiritual realms. The process involves "myriads of degrees with the lowering of the worlds, by way of cause and effect and innumerable contractions." This is the mechanism by which the sitra achara and the world of kelipot (husks or shells) are sustained. The divine light is so diminished, so contracted, that it can be "compressed and incorporated... within that separated thing," giving it existence ex nihilo. This means that even seemingly profane or evil things have a form of existence, but it is an existence that is derived indirectly, stripped of its pure divine source.

The profound implication here is that evil and impurity are not absolute forces opposing God, but rather a consequence of divine light being refracted and diminished. The footnote clarifies this: "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." This offers a monistic perspective: everything ultimately derives from God, but the sitra achara represents a "leftover" or a corrupted form of divine energy. The passage concludes that "this world, with all its contents, is called the world of kelipot and sitra achara." This is because the dominant mode of existence in this lower world is one where divine vitality is mediated through countless degrees of contraction, making it appear as a realm of separation from God, even though the underlying reality is divine existence. This understanding underscores the constant spiritual tension in our world, where the potential for divine connection exists alongside the pervasive influence of diminished, indirect divine energy.

Insight 3: The Hierarchy of Impurity and its Manifestations

The passage culminates in a detailed explanation of the hierarchy within the sitra achara, specifically focusing on the kelipot. It distinguishes between two grades of kelipot: a lower grade consisting of "three kelipot which are altogether unclean and evil, containing no good whatsoever." These are the most potent sources of impurity, directly linked to the forces that actively oppose holiness. The text references Ezekiel's chariot vision, where these forces are metaphorically described as "whirlwind," "great cloud," and "flaring fire." These are powerful images of chaos, overwhelming force, and destructive energy.

From these three utterly impure kelipot, the text states, flow the souls and physical existence of "all the nations of the world," as well as the souls and bodies of all "unclean and unfit for consumption" living creatures (referencing Leviticus and Deuteronomy's dietary laws). This establishes a direct link between the highest levels of impurity and the very existence of beings and things deemed impure in Jewish law. Furthermore, this category of kelipot also sustains the vitality of "all forbidden food in the vegetable kingdom, such as orlah and mixed seeds in the vineyard." These are specific prohibitions in Torah law, highlighting how even in the plant kingdom, a dimension of impurity exists, sustained by these lowest strata of the sitra achara.

The passage then extends this to the realm of human behavior, linking these impure forces to "all actions, utterances, and thoughts pertaining to the 365 prohibitions and their offshoots." This is a direct connection to the Mitzvot of the Torah, specifically the negative commandments. It suggests that engaging in forbidden actions, speaking forbidden words, or harboring forbidden thoughts provides a direct conduit for the sitra achara to manifest and draw sustenance. This creates a complex spiritual ecosystem where the very structure of impurity is hierarchical, with the most extreme forms directly influencing the existence of the impure and the forbidden in the physical world and in human conduct. The inclusion of the note from Etz Chaim (Tree of Life), a seminal Kabbalistic work by Rabbi Chaim Vital, serves to reassure the reader that despite the apparent dominance of kelipot in this world, the "ten sefirot of the world of Asiyah of the side of holiness" are also present, interwoven with the lower worlds. This hints at the possibility of extracting holiness even from these lower realms, a concept that will be explored further in Tanya. However, the immediate focus of this section is to delineate the sources and manifestations of impurity, emphasizing the pervasive nature of the sitra achara and its influence on our physical and spiritual lives, particularly through our engagement with forbidden acts and thoughts.

Two Angles

The Ramban's Perspective: Divine Providence and the Nature of Evil

Nahmanides (Ramban), a towering figure of medieval Jewish exegesis, approaches the concept of divine providence and the existence of evil with a more philosophical and less overtly mystical lens than the Tanya, though he certainly engaged with Kabbalistic ideas. For Ramban, the existence of seemingly negative events or the prevalence of wickedness in the world is primarily understood through the framework of Divine Providence (hashgacha pratit). He grapples with the problem of why the righteous sometimes suffer and the wicked prosper. While acknowledging the mystery, he often posits that these are trials, tests, or consequences that unfold within a larger, divinely orchestrated plan that may not be fully comprehensible to humans.

In his commentary on the Torah, particularly on passages dealing with reward and punishment, Ramban emphasizes that God's justice operates on both individual and collective levels, and often over extended periods, even spanning generations. The "evil" we perceive in the world is often a reflection of human free will, and the consequences that naturally follow from choosing to act against divine will. He would likely interpret the opening verse of this Tanya passage, "G–d has made one thing opposite the other," as a reflection of the created order, where dualities exist to allow for choice and the experience of life. However, his focus would be on how human beings are called to act virtuously within this created order, trusting in God's ultimate justice and wisdom, even when events appear contradictory. The sitra achara for Ramban, while recognized, is less of an independent cosmological force and more of a consequence of turning away from God. The vitality of the world, for him, is ultimately sustained by God's will, and apparent "evil" is either a necessary component of a complex moral universe or a temporary state that will ultimately be rectified. His understanding of the "other side" would be more about the absence or withdrawal of God's direct oversight as a consequence of human sin, rather than a distinct spiritual entity with its own structure of sustenance.

Rashi's Perspective: The Practical Interpretation of Divine Decree

Rabbi Shlomo Yitzchaki, known as Rashi, is the quintessential commentator on the Torah, celebrated for his clarity, conciseness, and focus on the plain meaning (pshat) of the text. When Rashi encounters a verse like "G–d has made one thing opposite the other," his approach is to provide the most direct and understandable explanation, often drawing from earlier Rabbinic literature or providing a linguistic clarification. He would likely interpret this verse in a straightforward manner, focusing on the observable dualities in the world.

Rashi's approach to the sitra achara and the forces of impurity would be less about intricate Kabbalistic structures and more about the practical implications for Jewish observance. For Rashi, the "other side" might be understood as the temptation to sin, the external forces that draw one away from God, or the negative consequences of transgression, all viewed through the lens of divine decree. He wouldn't typically elaborate on the metaphysical underpinnings of how these forces derive their existence or vitality. Instead, he would focus on the mitzvot and halakhot that guide individuals to avoid these pitfalls.

For instance, if Rashi were to comment on the idea of impure garments, he would likely connect it directly to specific prohibitions in the Torah that deal with purity and impurity, or to the concept of impurity in ritual contexts. The emphasis would be on adherence to divine law as the means of navigating the world and avoiding the "other side." The "vanity and striving after the wind" would be understood as the futility of a life lived without purpose, without adherence to God's will, leading to a lack of spiritual fulfillment. Rashi's focus is on the actionable: what does this mean for how we live our lives, how we observe Shabbat, how we eat kosher food, how we conduct ourselves in interpersonal relationships? The vitality of the world, for Rashi, is understood through the lens of divine commandments and the inherent goodness of creation when it is aligned with God's will. The existence of "evil" or "impurity" is a consequence of human choice to deviate from this alignment, and the Torah provides the roadmap for returning to it.

Practice Implication

This passage offers a potent framework for understanding and navigating the subtle influences that shape our daily decisions. The insight that our thoughts, speech, and actions can serve as "impure garments" for the sitra achara has direct implications for how we approach our interactions, our work, and even our internal dialogues.

Consider a common scenario: a person experiences a professional setback. Their initial thoughts might be self-recrimination, anger towards colleagues, or a sense of despair. According to Tanya's teaching, these thoughts, if left unchecked and undirected towards God, become fuel for the sitra achara. The "impure garments" are the internal monologue of negativity. If this person then begins to speak negatively about their colleagues, or even engages in gossip, their speech becomes a further manifestation of this impure energy. If their frustration leads to apathetic or unethical behavior in their work, their actions too are clothed in impurity.

The practice implication here is to cultivate a conscious awareness of our internal and external expressions. When faced with challenges, instead of allowing negative thoughts to spiral unchecked, we can actively redirect them. This doesn't mean suppressing difficult emotions, but rather framing them within a spiritual context. For example, instead of thinking, "I'm a failure," one can reframe it as, "This is a difficult situation, and I need to learn from it and trust in God's plan." Instead of speaking ill of a colleague, one can choose silence or constructive feedback directed appropriately. Instead of acting out of frustration, one can pause and consider the ethical implications of their actions.

This practice requires a constant vigilance, a spiritual mindfulness. It involves recognizing that even seemingly minor transgressions in thought, speech, or deed can have spiritual repercussions. By consciously aligning our thoughts, speech, and actions with God's will, we transform our "garments" from impure coverings for the sitra achara into holy vessels that can draw down divine presence. This might involve taking a moment to recite a short prayer before engaging in a difficult conversation, or pausing to consider the ethical dimension of a business decision. The goal is to actively choose to clothe oneself in holiness, thereby diminishing the influence of the sitra achara in our personal lives and in the world. This is not about perfection, but about a continuous, conscious effort to direct the faculties of our soul towards their divine purpose.

Chevruta Mini

Question 1: The Paradox of Sustaining Evil

The text states that the sitra achara draws its vitality from a "diminished" divine light, a process of "innumerable contractions" that allows it to exist ex nihilo. This raises a profound question: If God is the ultimate source of all existence, and evil is a form of existence, does this imply that God, in some indirect way, sustains even the forces of impurity? What is the ethical implication of this for our understanding of God's omnipotence and justice, especially when considering the suffering caused by these forces?

Question 2: The Dual Role of Human Faculties

Tanya presents human thought, speech, and deed as capable of being either "holy garments" or "impure garments." This dual capacity places an immense responsibility on the individual. If our faculties are so malleable, how do we discern when we are genuinely acting out of holiness versus merely performing actions that appear holy but are internally driven by the sitra achara? What are the internal indicators or safeguards to ensure our actions are truly aligned with divine will, and not just a sophisticated form of self-deception or a subtle channeling of impurity?

Takeaway

This passage reveals that the spiritual reality of our world is a dynamic interplay between divine emanation and its diminished "other," where our very human faculties of thought, speech, and action become the conduits for either holiness or impurity.