Tanya, Part I; Likkutei Amarim 6:1

This is a fascinating passage from the Tanya, isn't it? It seems to posit a radical idea: that even the profane and evil aspects of existence are, in a sense, created by God. The non-obvious part is how this seemingly negative reality can stem from a purely positive divine source, pushing us to reconsider the very nature of creation and opposition.

Context

To truly grasp the depth of this passage, it's helpful to recall the foundational concept of Tzimtzum (contraction) from Lurianic Kabbalah. Before creation, in the state of Ein Sof (the Infinite), there was only God. To allow for the existence of anything separate from Himself, God had to "contract" His infinite light. This contraction created a "vacant space" into which the divine creative force could then flow, but in a more limited, contained manner. This process, essential for the emergence of a finite universe with distinct entities, is the backdrop against which the Tanya discusses the "other side." The idea isn't that God desires evil, but that the very act of creating a world separate from His absolute unity inherently involves the potential for something to exist that is not directly aligned with His holiness. This concept is crucial because it allows us to understand the existence of evil not as an independent force opposing God, but as a consequence, a "shadow," of the divine act of creation itself.

Text Snapshot

Here's a key section from the Tanya, Likkutei Amarim 6:1:

“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 Dualistic Structure of the Soul and Its "Garments"

The passage immediately establishes a stark parallel between the divine soul and its profane counterpart. We see this in the comparison: "Just as the divine soul consists of ten holy sefirot and is clothed in three holy garments... so does the soul which is derived from the sitra achara... consist of ten 'crowns of impurity.'"

• Structure: This direct, symmetrical comparison highlights the underlying dualistic structure of human consciousness as presented by the Tanya. It's not just about good versus evil, but about two distinct systems, each with its own internal organization and modes of expression. The "ten holy sefirot" represent the divine attributes (like wisdom, understanding, kindness, strength) that, when aligned with God, facilitate connection. The "ten 'crowns of impurity'" are the analogous negative attributes of the animal soul.
• Key Term: The concept of "garments" (malbushim) is crucial here. The Tanya explains that both the holy and impure attributes are "clothed" in our actions, speech, and thought. This means our physical and mental expressions are the medium through which these spiritual forces manifest. The holy garments are thought, speech, and deed directed towards God, while the impure garments are those actions, speech, and thoughts that are not. This emphasizes that our outward behavior is not neutral; it actively serves as the vehicle for either divine or profane energies.
• Tension: The tension lies in the simultaneous existence of these two opposing forces within the same individual. We are not simply one or the other. The Tanya presents us as beings capable of embodying both the highest spiritual aspirations (through the divine soul and its holy garments) and the basest impulses (through the animal soul and its impure garments). This internal duality creates a constant struggle for dominance, where our choices dictate which "garments" are worn and which spiritual source receives our vitality. The phrase "clothed in man's blood" further intensifies this, linking the impure soul directly to our physical, biological existence, suggesting a deep entanglement of the spiritual and the corporeal.

Insight 2: The Nature and Origin of the "Sitra Achara"

The passage delves into the mechanics of how the "other side" (sitra achara) operates and derives its existence, offering a profound theological perspective.

• Structure: The text moves from defining the sitra achara as simply "not the side of holiness" to explaining its derivation and mode of existence. It contrasts the direct, self-abnegating connection with God for holiness ("abnegates itself completely to Him") with the indirect, mediated connection for the sitra achara ("from 'behind its back'").
• Key Term: The phrase "from 'behind its back'" (mi'acharei po'alo) is a powerful metaphor. It suggests that the vitality of the sitra achara is not a direct emanation from God's essence, but rather a residual or secondary flow. It's like the light that continues to shine from a lamp even after the lamp is turned off, or the heat radiating from an object that was once directly exposed to fire. This indirect derivation is crucial: it means evil is not a primary creation of God in the same way holiness is. God doesn't intend evil for its own sake.
• Tension: The primary tension here is between divine unity (yichud) and the apparent dualism of creation. The Tanya asserts that holiness is characterized by complete self-abnegation and direct connection to God. The sitra achara, however, exists as a "separate thing by itself." This separateness is key to its nature. Yet, paradoxically, this separateness is only possible because God's creative energy, in a vastly diminished and indirect form, sustains it. This raises the tension: how can something that exists separately from God's direct will be sustained by His power? The Tanya explains this through "innumerable contractions" (tzimtzumim) and "lowering of the worlds." The divine light is so attenuated and filtered that it can sustain entities that are fundamentally opposed to its essence. This explains why the world of kelipot (husks or shells, representing the profane) is characterized by "vanity and striving after the wind" – it is a realm of diminished reality, lacking the direct, purposeful vitality of the holy.

Insight 3: The Concept of Evil as a Creation Ex Nihilo (Without Purpose)

The passage grapples with the ontological status of evil, presenting it as a creation ex nihilo in a specific sense, which has profound implications for our understanding of its existence.

• Structure: The argument builds towards the conclusion that the sitra achara and the world of kelipot are sustained by divine vitality that has been so diminished and altered through contractions that it can be "compressed and incorporated... within that separated thing." This leads to the explicit statement that "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."
• Key Term: The term "ex nihilo" (out of nothing) is critical. In theological discourse, creation ex nihilo usually refers to God bringing everything into existence from absolute nothingness. Here, the Tanya applies it to evil, but with a crucial caveat: "not created for its own sake." This means that evil, while possessing existence, lacks an intrinsic, positive purpose or divine intention. It is a byproduct, a consequence of the creative process that allows for separation and limitation. The term "tolerated" (mekuleh) further emphasizes this; it's not actively willed or desired by God, but it's allowed to exist within the framework of creation.
• Tension: The central tension is the apparent contradiction of a benevolent God creating or allowing evil. The Tanya resolves this by distinguishing between creation for its own sake (which implies divine will and purpose) and creation for the sake of the vessel (which allows for a diminished, indirect form of divine sustenance). The sitra achara is created not for itself, but as a consequence of the creation of a world where free will and separation are possible. This explains why it's "vanity and striving after the wind"—it's a form of existence that is ultimately empty of true divine purpose. The Zohar's interpretation of Ecclesiastes 1:14, "vanity and striving after the wind," as a "ruination of the spirit" further underscores this point: evil represents a spiritual void, a deviation from true purpose. The note about the sefirot of Asiyah and the higher worlds within this world paradoxically reinforces this: even within the profane, the divine light is ultimately present, albeit in a highly concealed manner, indicating that true nothingness is only God's domain.

Two Angles

Angle 1: Rashi's Focus on Divine Providence and Purpose

When we look at the concept of opposition and the existence of negative forces, Rashi's approach, often rooted in a more direct understanding of scripture and divine providence, would likely emphasize God's ultimate control and the purpose behind all events. Rashi, in his commentary on various biblical passages, consistently points to God's guiding hand, even in seemingly difficult circumstances.

For instance, when Rashi comments on verses discussing hardship or the actions of wicked individuals, he often frames it within the context of God's overarching plan. He might interpret the existence of "opposition" not as an independent force, but as a tool God uses to test, refine, or even to bring about a greater good that is not immediately apparent. The idea of "one thing opposite the other" would be seen as part of God's intricate design for the world, where even the negative serves a specific, albeit sometimes hidden, function within His providence. Rashi would likely stress that the "other side" is not a rival power but rather a created entity operating under divine decree, its existence and actions ultimately serving God's will, perhaps to reveal the true value of holiness through contrast, or to provide a catalyst for spiritual growth. The focus would be on the telos – the ultimate end or purpose – that God imbues into all of His creation, including the elements that appear negative.

Angle 2: The Tanya's Kabbalistic Interpretation of Cosmic Structure and Divine Emanation

The Tanya, drawing heavily on Kabbalistic thought, offers a more complex, multi-layered understanding of opposition, focusing on the mechanics of divine emanation and the structural integrity of spiritual realms. As we've seen, the Tanya views the sitra achara not merely as a tool for divine providence but as a distinct spiritual realm with its own "soul" and "garments," derived from a residual, contracted divine light.

The Tanya's interpretation of "one thing opposite the other" is rooted in the Kabbalistic concept of Tzimtzum and the subsequent emanation of worlds through increasingly limited divine light. The sitra achara arises from this process of contraction and concealment. It's a realm that derives its existence from God's "back" – the indirect emanations – rather than His "face" or essence. This explains its inherent deficiency and "vanity." The Tanya emphasizes the structural parallel: just as holiness has its sefirot and garments, so does the profane. This is not to equate their value but to illustrate how divine energy, however diminished, underlies all existence. The tension here is the very existence of this "other side" as a quasi-independent system, which is sustained by a form of divine vitality that has been intentionally veiled and contracted. The Tanya's goal isn't just to explain that evil exists, but how it exists within the framework of a monotheistic universe, highlighting the intricate, sometimes paradoxical, pathways of divine manifestation. This perspective moves beyond simple divine control to explore the cosmic architecture that allows for both holiness and its opposite.

Practice Implication

This passage has a profound implication for how we approach moments of temptation, frustration, or negative thought patterns in our daily lives. The Tanya's teaching that the "other side" derives its vitality from God, albeit indirectly, transforms our understanding of these internal struggles.

Instead of viewing negative impulses as alien intrusions or as evidence of God's absence, we can understand them as manifestations of spiritual energies that are ultimately sustained by the same divine source that sustains holiness. This doesn't mean condoning or embracing negativity, but rather reframing our engagement with it. When we feel anger, envy, or lust, we are not battling an external demon but a "garment" of the sitra achara that has temporarily clothed itself in our thought, speech, or action. The crucial insight is that this "garment" is powered by a diminished divine light, meaning it lacks true, independent substance. Our task, then, becomes one of "re-clothing" these impulses. By consciously directing our thoughts, speech, and actions towards holiness – towards Torah study, prayer, acts of kindness, or even appreciating the beauty of creation – we are essentially withdrawing the divine vitality from the impure garments and redirecting it towards the holy ones. This process is the essence of spiritual refinement. It means that even in the midst of struggle, we are not powerless. We have the capacity, through intentional spiritual engagement, to starve the negative forces of their borrowed vitality and to infuse our lives with the direct, purposeful light of holiness. This perspective empowers us to see every moment of choice as an opportunity to redirect the flow of divine energy within ourselves and thus to overcome the "vanity and striving after the wind" that characterizes the sitra achara.

Chevruta Mini

Question 1: The Paradox of Indirect Creation

The Tanya states that the sitra achara derives its vitality "from behind its back," through "innumerable contractions." This implies that God doesn't directly will or create evil, yet its existence is dependent on His creative energy. How does this indirect sustenance of evil by a benevolent God challenge our intuitive understanding of divine justice and responsibility?

Question 2: The Power of "Garments" and Re-clothing

The text emphasizes that our thoughts, speech, and actions are the "impure garments" of the sitra achara or the "holy garments" of the divine soul. If these "garments" are the medium through which spiritual forces are expressed and sustained, what are the practical tradeoffs between consciously choosing to "re-clothe" negative impulses into positive actions versus simply trying to suppress them without intentional redirection?