Tanya, Part I; Likkutei Amarim 6:1

Hook

The passage before us, a foundational text from Rabbi Shneur Zalman of Liadi's Tanya, presents a profound and challenging concept: the inherent opposition that structures existence. "G–d has made one thing opposite the other," it begins, echoing Ecclesiastes, and immediately plunges us into a cosmic dialectic. This isn't just an abstract philosophical notion; it’s a lens through which to understand the very fabric of our reality, and by extension, our human experience. For those of us who are deeply invested in the project of Zionism and the ongoing endeavor of modern Israel, this idea resonates with a particular, often painful, intensity.

The establishment of Israel, a testament to millennia of yearning and a bold assertion of Jewish peoplehood, has undeniably been a force for good, a beacon of self-determination and cultural renaissance. Yet, its existence is inextricably linked to profound conflict, to a narrative of displacement and struggle for those who live alongside it. The Tanya’s assertion of divinely ordained opposition, when applied to the human realm, compels us to confront this duality. How do we reconcile the divine spark within us, the aspiration for holiness and connection, with the "other side," the forces that pull us toward division, impurity, and despair? How does this ancient wisdom inform our understanding of the contemporary tensions surrounding Israel, tensions that often feel like echoes of this fundamental cosmic struggle?

This text offers not a simplistic answer, but a framework for grappling with these complexities. It suggests that even within the very structure of our souls, there is a dynamic interplay between the holy and the profane, the elevated and the base. This internal struggle, it implies, is mirrored in the external world, in the grand sweep of history and in the immediate challenges we face. For us, as people who care deeply about Israel, this means looking beyond immediate political debates and seeking a deeper understanding of the underlying spiritual and human dynamics at play. It means acknowledging the presence of the "other side" not as an external enemy to be eradicated, but as a force that, by its very opposition, can illuminate the path toward holiness. It calls us to a profound sense of responsibility, not just for our own spiritual well-being, but for the spiritual well-being of our people and the world. The hope lies not in eliminating opposition, but in understanding its role, in harnessing the energies of the "other side" to strengthen our connection to the divine, and in building a future for Israel that reflects the highest aspirations of our tradition.

Text Snapshot

“G–d has made one thing opposite the other.” 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, which is clothed in man’s blood, consist of ten “crowns of impurity.” These are the seven evil middot which stem from the four evil elements… 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. For the 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… 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, descending degree by degree… Consequently, this world, with all its contents, is called the world of kelipot and sitra achara.

Context

Date

The Tanya, authored by Rabbi Shneur Zalman of Liadi, was first published in stages, with Likkutei Amarim (the first section of Part I) appearing in 1796. This period marks a significant transition in Jewish history, a time of Enlightenment (Haskalah) challenging traditional religious observance, and the rise of Hasidism as a spiritual and social movement offering a deeply internalized and accessible approach to Jewish mysticism.

Actor

Rabbi Shneur Zalman of Liadi (1745-1812), known as the Alter Rebbe, was the founder of the Chabad-Lubavitch Hasidic movement. He was a profound Torah scholar, a master of Kabbalah and Jewish philosophy, and a visionary leader who sought to democratize esoteric spiritual teachings, making them relevant to the daily lives of ordinary Jews. The Tanya is considered the foundational text of Chabad philosophy.

Aim

The primary aim of the Tanya, and this particular passage, is to provide a comprehensive framework for understanding the nature of the soul, the spiritual struggle inherent in human existence, and the path to achieving spiritual vitality and closeness to God. Specifically, this section aims to explain the concept of the sitra achara (the "other side" or forces of impurity) as a necessary counterpart to holiness, and to illustrate how these forces manifest in human thought, speech, and action. It seeks to equip individuals with the knowledge to discern these forces, to resist their negative influence, and to actively choose the path of holiness, thereby elevating themselves and the world.

Two Readings

Reading 1: The Cosmic Dualism of the Soul and the Imperative of Spiritual Self-Mastery

This reading frames the Tanya's concept of "one thing opposite the other" as a fundamental principle of spiritual ontology, particularly as it pertains to the human soul and its interaction with the world. The core idea here is that existence, at its deepest level, is characterized by a divinely ordained duality. This duality is not merely a matter of good versus evil in a simplistic sense, but rather a dynamic tension between forces that derive their vitality directly from the Divine Presence (the "holy side") and those that derive it indirectly, from "behind God's back" (the sitra achara).

The passage meticulously details this cosmic architecture, beginning with the analogy of the divine soul, which possesses ten holy sefirot (divine emanations or attributes) and is clothed in three "holy garments" of thought, speech, and deed. This represents the soul's capacity for connection to the Divine, its potential for elevated consciousness and action. However, this holy structure has a dark mirror: a soul derived from the sitra achara, which is adorned with ten "crowns of impurity." These impure categories are rooted in the base desires and impulses, the "seven evil middot" that stem from our most primal, animalistic instincts. When these impure thoughts, words, and actions become our focus, they act as "impure garments" for the forces of the sitra achara, effectively clothing and empowering them within us.

The critical insight here is that the sitra achara is not an independent, primordial evil, but rather a necessary, albeit lower, aspect of creation. It exists because of the divine decree that "one thing be opposite the other." Its vitality is derived from God, but in a diminished, indirect manner, a descent through myriad degrees until it can sustain the illusion of independent existence. This is why the world, and our mundane affairs within it, are described as belonging to the realm of kelipot (husks or shells) and sitra achara. These are the forces that obscure the Divine light, that create a sense of separation and alienation.

For the individual Jew, this presents a profound imperative for spiritual self-mastery. The Tanya is not suggesting passive resignation to these forces, but an active engagement with them. The "holy side" is accessible through complete self-abnegation to God, either through direct service (like the angels) or through the potential for such self-sacrifice (like martyrdom). Even the simple act of studying Torah, or gathering in a minyan (a quorum of ten), allows the Divine Presence to rest upon us, indicating that the path to holiness is always available. Conversely, any thought, speech, or action not directed towards God's will is, by definition, a product of the sitra achara.

The passage concludes by highlighting the hierarchical nature of these impure forces, with the lower grades being entirely devoid of good. These lower kelipot are the source of the souls of impure nations, unclean animals, and forbidden foods, as well as all actions that transgress the 365 prohibitions of the Torah. This stark depiction underscores the pervasive nature of the sitra achara in the physical world and the constant need for vigilance.

In essence, this reading emphasizes the internal spiritual battle within each individual. The Tanya provides a map of the soul's landscape, distinguishing the sacred from the profane, the divine spark from the primal impulse. The task, then, is to consciously choose the path of holiness, to refine our thoughts, speech, and actions so that they become "holy garments" for the divine soul, rather than "impure garments" for the forces of separation. This is a deeply personal and constant undertaking, a lifelong commitment to aligning oneself with the Divine will. The hope lies in the individual's capacity to overcome the pull of the sitra achara through conscious choice and dedication to God's service.

Reading 2: The "Other Side" in Peoplehood and the Dynamics of National Existence

This reading shifts the focus from the individual soul to the collective experience of Jewish peoplehood, interpreting the Tanya's concept of the sitra achara as a lens through which to understand the historical and contemporary dynamics of the Jewish nation, particularly in relation to the land of Israel and its neighbors. While the Tanya’s primary focus is individual spiritual ascent, its principles can be powerfully applied to the collective, revealing how the principle of "one thing opposite the other" plays out on a national stage.

The passage states that "this world, with all its contents, is called the world of kelipot and sitra achara." This can be understood not just as the physical realm, but as the realm of human history and national interactions, which are often characterized by struggle, competition, and division. The sitra achara, in this context, can represent the forces of alienation, suspicion, and hostility that have historically plagued the Jewish people, leading to their dispersion and persecution. It can also represent the allure of assimilation, the temptation to abandon unique peoplehood for perceived security or acceptance within the dominant cultures of the lands of exile.

The core idea of "one thing opposite the other" becomes profoundly relevant when considering the establishment of Zionism and the modern State of Israel. Zionism, in its deepest sense, was a yearning for self-determination, a desire to reconnect with the land of Israel and to build a spiritual and national home. This aspiration was a powerful assertion of the "holy side" of Jewish existence, a reclaiming of a covenantal destiny. However, the emergence of this potent force of national revival necessarily created an opposing force. The land of Israel was not an empty space; it was inhabited by another people, whose own narratives and aspirations were intrinsically intertwined with the same land.

The "other side" in this national context manifests as the conflict and suffering experienced by both Israelis and Palestinians. The establishment of Israel, a realization of Jewish national dreams, was perceived by many Arabs as a dispossession and a source of deep injustice. This inherent opposition, this clash of narratives and national aspirations, can be seen as an expression of the cosmic principle of "one thing opposite the other" playing out on the geopolitical stage. The Tanya's idea that that which does not surrender itself to God becomes a "separate thing by itself" can be applied to national entities that assert their existence solely on a basis of territorial or political power, without a grounding in a higher spiritual purpose. Such entities, the Tanya suggests, derive their vitality from "behind its back," leading to a truncated and potentially destructive existence.

Furthermore, the passage's emphasis on "impure garments" can illuminate how national ideologies and actions can become vehicles for the sitra achara. When national aspirations become divorced from ethical considerations, when they are fueled by hatred, dehumanization, or a sense of absolute entitlement, they risk becoming "impure garments" for the forces of division. The historical experience of antisemitism, a prime example of the sitra achara operating on a national and global scale, demonstrates the devastating consequences of such forces.

However, this reading also offers a pathway toward hope. The Tanya insists that the "holy side" is the source of true vitality. For the Jewish people, this means that the project of Israel must be grounded in the ethical and spiritual ideals of Judaism. The aspiration for holiness, for justice, for peace, and for the sanctification of God's name must be the guiding principles. The challenge lies in recognizing that the existence of the sitra achara, the "other side," is not an anomaly but a fundamental aspect of reality. It is through confronting and engaging with this opposition, not by denying it or succumbing to it, that true progress can be made.

The existence of the Palestinian people, and the ongoing conflict, represent a profound manifestation of this "other side" in the context of the land of Israel. Acknowledging this dynamic, as illuminated by the Tanya, means understanding that the struggle is not simply a matter of political negotiation, but a spiritual and ethical challenge. It calls for a deeper understanding of the suffering of others, a recognition of shared humanity, and a commitment to seeking pathways that honor the divine spark in all peoples. The hope, in this reading, lies in the possibility that by drawing strength from the "holy side" of our tradition, and by confronting the "other side" with honesty and compassion, we can work towards a future where the narratives of both peoples can find a measure of peace and coexistence, even amidst the inherent tensions of existence. The responsibility is to ensure that our national endeavors are clothed in the "holy garments" of justice and compassion, rather than the "impure garments" of division and animosity.

Civic Move

Cultivating "Holy Garments" in Public Discourse: A Dialogue for Understanding and Shared Responsibility

The Tanya’s profound insight into the interplay of holiness and the sitra achara, particularly its application to the collective life of peoplehood, compels us to consider how these cosmic principles manifest in our public discourse, especially concerning Israel. The "impure garments" of thought, speech, and action, when applied to national conversations, can create deep chasms of misunderstanding and animosity. Conversely, consciously crafting "holy garments" can foster dialogue, promote understanding, and build a shared sense of responsibility.

The current landscape of discourse surrounding Israel is often polarized, characterized by entrenched narratives and a reluctance to engage with complexity. One side might express unwavering support, sometimes to the point of dismissing legitimate grievances of the other. The other side might focus solely on critique, sometimes to the point of denying the historical context or security concerns of Israel. This dynamic, driven by strong emotions and deeply held convictions, can easily become a manifestation of the sitra achara – an "other side" of discourse that prioritizes division over connection, and condemnation over understanding. The language used, the narratives amplified, and the actions taken (or not taken) can all become "impure garments" for the forces of alienation and conflict.

To counter this, we must actively cultivate "holy garments" in our public discourse. This means a conscious, deliberate effort to transform how we speak, think, and act in relation to Israel and its complex reality. This is not about abandoning our convictions, but about expressing them in ways that reflect the highest ethical and spiritual values of our tradition.

Our civic move, therefore, is to initiate and participate in structured dialogues that prioritize understanding and shared responsibility, guided by the principles of the Tanya. This initiative, which we can call "Speaking Truth with Compassion: A Dialogue for Shared Responsibility," would aim to create spaces where diverse perspectives on Israel and its future can be explored with depth, nuance, and a commitment to ethical engagement.

Here's how this civic move would operate:

1. Facilitated Dialogue Sessions:

• Structure: Organize regular, small-group dialogue sessions (e.g., 10-15 participants) with carefully curated representation from different viewpoints – those with strong pro-Israel sentiments, those with critical perspectives, those with deep connections to Palestinian narratives, and those seeking a more nuanced understanding.
• Facilitation: Employ skilled facilitators trained in conflict resolution and intergroup dialogue. These facilitators would ensure a safe space for open expression, guide participants to listen actively, and help de-escalate tension.
• Thematic Focus: Each session would focus on a specific aspect of the Israel-Palestics issue, drawing inspiration from the Tanya’s dualistic framework. For example:
  • Session 1: "One Thing Opposite the Other: Narratives of Belonging and Displacement." Here, participants would share personal stories and historical accounts of their connection to the land, acknowledging the pain of displacement and the yearning for security. The aim is not to resolve competing claims, but to foster empathy by understanding the roots of each narrative.
  • Session 2: "The 'Impure Garments' of Discourse: Identifying and Transforming Divisive Language." This session would analyze common phrases, tropes, and accusations used in discussions about Israel. Participants would collectively identify language that dehumanizes, demonizes, or oversimplifies, and work to reframe these ideas with more constructive and ethically grounded language. This directly addresses the Tanya’s concept of "impure garments" in our speech.
  • Session 3: "Shared Responsibility in a World of Opposites: Seeking Paths of Coexistence." This session would move beyond analysis to explore concrete actions and policies that could foster greater understanding and shared responsibility. It would ask: How can we, from our diverse perspectives, contribute to a future where both Israelis and Palestinians can live with security and dignity? This aligns with the Tanya's emphasis on choosing the path of holiness through active engagement.

2. Educational Resources and Workshops:

• Curated Content: Develop and disseminate educational materials that explore the historical, religious, and political complexities of the region, drawing on diverse scholarly and personal accounts. These resources would be designed to introduce participants to the concepts of sitra achara and kelipot as applied to collective life, encouraging a deeper understanding of the inherent tensions.
• Skill-Building Workshops: Offer workshops on active listening, empathetic communication, and constructive dialogue, equipping participants with the tools to engage in challenging conversations with greater skill and compassion.

3. "Holy Garments" Campaign:

• Public Awareness: Launch a public awareness campaign that promotes the idea of "holy garments" in public discourse. This could involve short videos, social media posts, and op-eds that encourage people to be mindful of the impact of their words and to choose language that fosters understanding and respect.
• Call to Action: Encourage individuals to commit to specific actions, such as signing up for a dialogue session, sharing educational resources, or consciously refraining from using divisive language.

Why this civic move is aligned with the Tanya and our pro-Israel stance:

• Acknowledges Complexity: The Tanya's framework inherently acknowledges the existence of opposing forces. This civic move does not seek to erase difference but to understand it, recognizing that the pursuit of peace and justice in Israel is a deeply complex endeavor, fraught with the challenges of the sitra achara.
• Centers Peoplehood and Responsibility: The Tanya emphasizes the spiritual destiny and responsibility of the Jewish people. This initiative fosters a sense of shared responsibility for the discourse surrounding Israel, encouraging individuals to act as agents of positive change rather than passive observers. It recognizes that how we speak about Israel impacts not only our own spiritual well-being but also the well-being of our people and the broader region.
• Promotes "Holy Garments": By focusing on transforming discourse, we are directly addressing the Tanya's concept of "impure garments." We are encouraging the cultivation of thoughts, speech, and actions that are aligned with higher ethical and spiritual principles, thereby strengthening the "holy side" of our collective engagement.
• Offers Hope and Future-Mindedness: While acknowledging the deep-seated conflicts and historical grievances, this move offers a pathway toward healing and progress. It is future-minded, aiming to build bridges of understanding and to create a more conducive environment for a just and sustainable future for all in the region. It embodies the hope that even in the face of profound opposition, a path of holiness and reconciliation can be forged.

By actively engaging in such dialogue and consciously choosing our words and actions, we can begin to transform the "other side" of our discourse from a battlefield into a space for mutual learning and a shared commitment to building a future worthy of our highest aspirations.

Takeaway

The Tanya’s profound declaration, "G–d has made one thing opposite the other," is not merely a theological observation but a vital interpretive key for understanding the human condition and the complex realities of our world, particularly as they relate to the enduring project of Jewish peoplehood and the modern State of Israel. This ancient wisdom reminds us that the forces of opposition, the sitra achara, are not external anomalies to be eradicated, but inherent aspects of creation, a necessary counterpoint that illuminates and challenges us.

For us, who hold a pro-Israel stance with complexity, this means recognizing that the pursuit of Jewish self-determination and security, a potent manifestation of the "holy side," has inevitably created its own "other side" – the conflict and suffering experienced by those who share the land. The "impure garments" of our public discourse, characterized by polarization, animosity, and a reluctance to engage with nuance, are potent vehicles for the sitra achara, fueling division and hindering progress.

The takeaway is a call to conscious spiritual and ethical engagement with the reality of opposition. We are called to move beyond simplistic narratives and to cultivate "holy garments" in our thoughts, speech, and actions. This means actively seeking to understand the narratives of others, refraining from language that dehumanizes or demonizes, and committing to dialogue that fosters empathy and shared responsibility. Our civic move, "Speaking Truth with Compassion: A Dialogue for Shared Responsibility," is a practical embodiment of this takeaway, offering a pathway to transform our collective discourse and to build a future for Israel and its neighbors that reflects the highest ethical and spiritual ideals of our tradition. The hope lies not in eliminating opposition, but in learning to navigate it with wisdom, compassion, and a steadfast commitment to the pursuit of holiness, thereby strengthening the "holy side" of our peoplehood and contributing to a more just and peaceful world.