Tanya, Part I; Likkutei Amarim 6:1

Judaism 101: The Foundations

The Big Question

Welcome to our exploration of foundational Jewish thought, a journey that delves into the very essence of existence and our place within it. Today, we're going to unpack a fascinating concept from the Tanya, a cornerstone text in Chabad philosophy, that speaks to the intricate relationship between the divine and the mundane, holiness and its seeming opposite.

Think about the world around you. We experience a constant interplay of forces, of light and shadow, of good and bad. We see beauty and struggle, creation and destruction. This inherent duality is something we all grapple with. But what if this duality isn't a fundamental separation, but rather a necessary dynamic within a unified reality? What if the very existence of holiness is, in a way, defined by its opposite? This is the profound question the Tanya begins to address: how does the presence of "the other side" illuminate and even sustain the realm of holiness? We'll be looking at a specific passage that introduces this idea, and through it, begin to understand a unique Jewish perspective on the nature of reality and our spiritual journey within it.

One Core Concept

The central idea we'll explore is the concept of "Sitra Achara" (the "Other Side"). This refers to the realm of impurity or externality that exists in opposition to holiness. The Tanya explains that this "Other Side" is not an independent force, but rather a necessary counterpart that derives its existence from the Divine, albeit in a concealed or indirect manner. Understanding this dynamic is key to grasping the Tanya's view on spiritual struggle and growth.

Breaking It Down

The passage from Tanya, Likkutei Amarim 6:1, begins with a powerful statement from Ecclesiastes: "G–d has made one thing opposite the other." This seemingly simple observation is the bedrock upon which a complex spiritual understanding is built. It’s not just about good versus evil in a simplistic sense, but about the inherent structure of creation itself.

The Dual Nature of the Soul

The text immediately draws a parallel between the divine soul and its opposite. Our divine soul, the part of us that connects to the Infinite, is described as having ten holy sefirot (divine emanations or attributes) and being clothed in three holy garments: thought, speech, and deed. These are the expressions of our spiritual selves, the ways we interact with the world from a place of holiness.

Conversely, the passage introduces the soul derived from the sitra achara, the "other side." This is a soul connected to what the text calls kelipat nogah (an outer shell of impurity that contains a mix of good and evil). This "other" soul is described as having ten "crowns of impurity." These are further broken down into seven evil middot (character traits or emotions) stemming from four "evil elements," and an intellect that begets them.

The Role of the Intellect and the Middot

The Tanya explains that in the context of the "other side," the intellect is secondary to the passions. This is why, as the text illustrates, a child might desire trivial things or become angered by minor issues. Their intellect is not yet mature enough to grasp higher values, and their emotional responses are therefore disproportionate and immature. This immaturity in understanding leads to the dominance of undesirable character traits. When a person dwells on these impure thoughts, speaks them, or acts upon them, their mind, speech, and physical actions become the "impure garments" of these ten unclean categories. These actions, thoughts, and speech, when not directed towards God, are considered "vanity and striving after the wind," a "ruination of the spirit."

The "Other Side" as Indirect Vitality

The core of the sitra achara concept is that it does not receive its vitality directly from the holiness of the Holy One, blessed is He. Instead, it receives it "from behind its back," as it were. This means the vitality descends through a long chain of diminishing degrees, a process of "cause and effect and innumerable contractions." This stripping away of divine light and life eventually diminishes it to a point where it can be "compressed and incorporated" into these "separated things," giving them existence and vitality.

This is a crucial point: the "other side" isn't a void; it's a corrupted or indirect manifestation of divine energy. It exists because God sustains all existence, but its connection is obscured and diminished. This is why the world, with all its contents, is often referred to as the world of kelipot and sitra achara. This can make mundane affairs seem "severe and evil," and can explain why wicked people may seem to prevail.

The Overarching Divine Presence

However, the Tanya doesn't leave us in a world of pure darkness. It offers a crucial "NOTE" that expands our understanding. Even within this world of kelipot, the ten sefirot of the World of Action (Asiyah) from the side of holiness are present. Within these are the sefirot of the World of Formation (Yetzirah), then the World of Creation (Beriah), and finally the World of Emanation (Atzilut), where the light of the Ein Sof (the Infinite, God) abides.

This means that the light of God pervades our lower world, not directly, but by being "clothed" in the sefirot of these four worlds. This is the ultimate monistic perspective: everything, even that which appears separate and impure, ultimately derives its existence from the Divine.

The Hierarchy of Kelipot

The text further subdivides the kelipot into two grades. The lower grade consists of three kelipot that are "altogether unclean and evil, containing no good whatsoever." From these flow the souls of non-Jews, the bodies of unclean animals, and the vitality of forbidden foods and actions. This highlights the profound separation from holiness that these ultimate kelipot represent.

How We Live This

This understanding of sitra achara has profound implications for how we approach our lives and our spiritual practice.

Recognizing the Spiritual Struggle

Firstly, it helps us understand the constant spiritual struggle we face. The Tanya isn't suggesting that evil is an equal force to good. Rather, it's illustrating that there are forces and inclinations within us and in the world that pull us away from holiness. These are not inherently evil in their origin, but they become so when they are disconnected from their Divine source and pursued for their own sake. Recognizing these "impure garments" of thought, speech, and action allows us to identify where we might be straying.

The Power of Intent and Focus

Secondly, the emphasis on thought, speech, and deed as "garments" highlights the importance of our intentionality and focus. When our thoughts, words, and actions are directed towards God and His will, we are essentially clothing the holy sefirot with divine light. Conversely, when we engage in activities that are purely mundane or self-serving, we are inadvertently clothing the forces of the sitra achara. This teaches us to be mindful of our internal dialogue and our external actions, always striving to infuse them with spiritual purpose.

The Potential for Holiness in All Things

Thirdly, the explanation of how the sitra achara derives its vitality from "behind God's back" is not a cause for despair, but a testament to God's all-encompassing providence. It means that even in the darkest corners of existence, there is a hidden spark of Divine energy. This perspective encourages us to look for the potential for holiness even in challenging situations or in aspects of life that seem impure. It reminds us that ultimately, everything is sustained by God.

The Concept of Tzimtzum (Contraction)

The idea of "innumerable contractions" and the diminishing of light is a core concept in Kabbalah, known as tzimtzum. This is God's "withdrawal" or "contraction" of His infinite light to create a space for a finite world to exist. This allows for free will and the possibility of choice. Our spiritual task is to reverse this process of contraction by drawing down Divine light through our holy actions and intentions, thus revealing God's presence even in the most seemingly mundane or "exiled" circumstances.

The Importance of Torah and Mitzvot

The text subtly points to the antidote: engaging in Torah study and performing mitzvot (commandments). The examples given – "Even when a single individual sits and engages in the Torah the Shechinah rests on him" and "On every gathering of ten [Jews] the Shechinah rests" – show how actively connecting with the Divine through these practices draws God's presence, counteracting the forces of the sitra achara. These are the ways we "surrender ourselves to G–d," aligning ourselves with the side of holiness.

One Thing to Remember

The most crucial takeaway from this passage is that "G–d has made one thing opposite the other" is not a statement of dualistic conflict, but a description of a dynamic interplay within a unified Divine reality. The "other side" exists not as an independent force, but as a necessary, though often obscured, channel through which Divine energy sustains all existence, including that which appears impure. Our spiritual work is to actively draw down and reveal the Divine light, transforming even the seemingly mundane into a vessel for holiness.