Tanya, Part I; Likkutei Amarim 6:1

Hook: The Ever-Present Tension Between Light and Shadow

The passage from Tanya we're exploring today grapples with a fundamental tension that echoes through history and profoundly impacts our present: the existence of opposing forces, of good and "the other side." This isn't a mere philosophical abstraction; it speaks to the very core of human experience, the choices we make, and the communities we build. For those of us who feel a deep connection to the Jewish people and the State of Israel, understanding this dynamic is crucial. How do we navigate the inherent duality of existence, especially when the "other side" can manifest as existential threats or deeply held opposing viewpoints? The hope lies in recognizing that this very tension, as Rabbi Shneur Zalman of Liadi suggests, is part of a divinely ordained structure. The challenge, and our responsibility, is to ensure that in confronting the shadow, we don't lose sight of the light, and that we strive to elevate the world, rather than succumbing to its darker impulses. This text offers a framework for understanding these forces, not as an invitation to despair, but as a call to conscious action and spiritual resilience.

Text Snapshot

“G–d has made one thing opposite the other.” (Ecclesiastes 7:14)

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 of the kelipat nogah... consist of ten “crowns of impurity.”

These are the seven evil middot which stem from the four evil elements… and the intellect begetting them which is subdivided into three… For the middot are according to the quality of the intellect.

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.

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… but from “behind its back,” as it were…

Consequently, this world, with all its contents, is called the world of kelipot and sitra achara. Therefore all mundane affairs are severe and evil, and wicked men prevail…

Context

### Date and Origin

• Date: The first part of the Tanya, Likkutei Amarim, was first published in 1794. This places it at the cusp of modernity, a period marked by Enlightenment ideals and the early stirrings of Jewish emancipation and intellectual ferment.
• Actor: Rabbi Shneur Zalman of Liadi, the founder of the Chabad-Lubavitch movement, a significant Hasidic dynasty. He sought to make complex Kabbalistic and Hasidic teachings accessible to a wider audience, emphasizing both intellectual understanding and emotional engagement with Jewish spirituality.
• Aim: To articulate a foundational understanding of Jewish spirituality and the human condition, drawing heavily on Kabbalistic concepts. The primary aim of this section is to explain the nature of spiritual reality, the presence of opposing forces (holiness and impurity, divine and profane), and the role of human choice in aligning oneself with the side of holiness. It's a spiritual and philosophical blueprint for navigating life's complexities.

Two Readings

### Reading 1: The Internal Battleground – The Soul and its Garments

This reading frames the Tanya's teaching as a profound exploration of the individual human soul and its internal struggles. The "one thing opposite the other" is understood primarily as the inherent duality within each person: the divine soul (the "holy garments" of thought, speech, and deed) and the "animal soul" or the soul derived from sitra achara (the "unclean categories" of negative traits and impulses). The text describes how these opposing forces manifest in our very being – our intellect, our desires, our emotions.

The "ten holy sefirot" represent the divine sparks that animate our potential for goodness, wisdom, and connection to God. These are the forces that allow us to engage in Torah study, prayer, and mitzvot, aligning our "garments" of thought, speech, and deed with divine will. Conversely, the "ten crowns of impurity" represent the forces that pull us away from this path. These are the negative character traits – anger, pride, envy – born from an immature or misguided intellect, leading to thoughts, words, and actions that are "vanity and striving after the wind," disconnected from God.

The phrase "that which does not surrender itself to G–d, but is a separate thing by itself" speaks to the ego, the self-centeredness that prevents us from transcending our base desires. This separation is what allows the "other side" to draw vitality, not directly from the Divine essence, but from a diminished, indirect source – "behind its back." This internal struggle, this constant negotiation between our higher and lower selves, is the battleground where our spiritual lives are waged. The world of kelipot and sitra achara is, in this reading, the manifestation of this internal struggle projected outward. Our personal choices to engage with the divine, to study Torah, to perform acts of kindness, are acts of spiritual warfare, pushing back against the forces of impurity within ourselves and, by extension, in the world. The potential for us to "abnegate himself completely to the Holy One, blessed is He" is the source of our hope, the ultimate victory over the "other side" within. This reading emphasizes personal responsibility for self-mastery and spiritual growth.

### Reading 2: The Communal Crucible – Peoplehood and the World Stage

This reading expands the Tanya's framework to encompass the collective experience of the Jewish people and the broader world. "One thing opposite the other" is not just an internal struggle but a cosmic and historical reality. The "other side" or sitra achara, in this context, refers to forces and systems that stand in opposition to holiness, divine will, and the flourishing of the Jewish people. These can manifest as external ideologies, oppressive regimes, antisemitic hatred, or simply the pervasive materialism and spiritual emptiness of the "world of kelipot."

The text's description of the "ten crowns of impurity" can be seen as representing not only individual vices but also collective manifestations of these negative forces. The "nations of the world" and "unclean living creatures" become symbolic, in this reading, of entities and systems that draw their vitality from the sitra achara. The concept of "wicked men prevail" takes on a more concrete historical and political dimension. This is where the tension becomes most palpable for those concerned with Zionism and the State of Israel. The aspiration to build a just and holy society in the land of Israel, a beacon of light, is constantly challenged by external threats and internal divisions, all of which can be seen as expressions of sitra achara at a national and international level.

However, the crucial counterpoint is the enduring presence of holiness within the Jewish collective. "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." This speaks to the inherent spiritual capacity of the Jewish people, even when dispersed or facing adversity. The establishment of the State of Israel, in this light, can be viewed as a monumental effort to create a space where the collective can more fully "surrender itself to G–d" and embody holiness on a national scale. The challenges faced by Israel – from existential threats to internal debates about its character – are thus seen not as signs of failure, but as the ongoing struggle between the side of holiness and the sitra achara playing out on the world stage. This reading calls for collective responsibility, for actively working to build and protect the "side of holiness" within the national project, ensuring that the Jewish people's return to their ancestral homeland is a testament to divine will and a force for good in the world.

Civic Move

### Building Bridges Through Shared Understanding of Duality

Given the profound tension inherent in navigating the forces of holiness and impurity, both internally and externally, a crucial civic move is to foster environments that encourage dialogue and learning about this very duality. Specifically, we can initiate or support programs that explore the concept of "one thing opposite the other" through the lens of Jewish thought and its application to contemporary challenges, particularly in the context of Israel.

This could take the form of interfaith or intra-faith dialogue sessions, where participants from different backgrounds (including those with differing political or religious views regarding Israel) can engage with texts like the Tanya, not as a point of contention, but as a shared exploration of fundamental human and spiritual dynamics. The goal would be to move beyond simplistic "us vs. them" narratives by acknowledging that all individuals and groups grapple with internal and external forces of attraction and repulsion, creation and destruction.

A structured approach could involve:

• Textual Study Groups: Facilitated sessions where participants read and discuss excerpts from the Tanya and other relevant Jewish texts (e.g., Rashi, Maimonides, modern Israeli thinkers) that address the concept of opposing forces. The focus should be on understanding the source of these forces as described in Jewish tradition, rather than using it to label or condemn specific groups.
• Personal Reflection Exercises: Prompts that encourage participants to identify instances of "one thing opposite the other" in their own lives, communities, and in the broader discourse surrounding Israel. This could include exploring personal biases, societal pressures, and the challenges of achieving consensus or reconciliation.
• Case Study Analysis: Examining historical or contemporary situations related to Israel and the Jewish people through the dualistic lens presented in the Tanya. The aim would be to understand the complex interplay of intentions, actions, and consequences, recognizing that even seemingly negative events might be understood within a framework of divine Providence, or at least as opportunities for spiritual growth and learning.
• Focus on Shared Responsibility: Emphasizing that just as individuals are responsible for their internal struggles, communities and nations are responsible for how they respond to external challenges and for the ethical framework that guides their actions. This move seeks to foster empathy and a deeper appreciation for the complexities faced by all parties involved in any conflict or societal challenge.

By creating spaces where these profound, often challenging, concepts can be explored with intellectual honesty and compassionate inquiry, we can begin to de-escalate tensions, build bridges of understanding, and foster a more nuanced and hopeful approach to the enduring challenges that confront us. This civic move is about transforming an awareness of duality from a source of division into a catalyst for deeper connection and constructive action.

Takeaway

The Tanya, through its exploration of "one thing opposite the other," offers us a powerful lens through which to understand the perpetual tension between holiness and impurity, within ourselves and in the world around us. For those committed to the Jewish people and the State of Israel, this is not a passive observation but an active call to responsibility. Our hope lies in recognizing that even within the struggles and conflicts that define our existence, there is a divine structure that allows for growth and transcendence. The challenge is to consciously choose the side of holiness, to align our thoughts, words, and deeds with the divine will, and to actively work towards building a peoplehood and a nation that reflects that commitment. By embracing this duality not as a cause for despair, but as a fundamental aspect of reality, we are empowered to engage with the world with a stronger spine and an open heart, striving always to elevate and sanctify.