Tanya, Part I; Likkutei Amarim 6:7

Hook

If you're standing at the threshold of considering a Jewish life, you're likely grappling with profound questions of identity, belonging, and purpose. You might be drawn to the rich tapestry of Jewish tradition, its history, its values, and its unique way of engaging with the world. This journey, while deeply personal and often inspiring, can also feel complex, filled with unfamiliar concepts and practices. You might find yourself wondering, "Where do I fit in? How do I understand this ancient wisdom, and how can it become a part of my own life?"

The text we're about to explore, from Rabbi Schneur Zalman of Liadi's foundational work, Tanya, Part I, Likkutei Amarim, offers a profound lens through which to understand these very questions. It speaks to a fundamental principle of creation, a concept that can illuminate the spiritual landscape you are navigating. For someone discerning a Jewish life, this text is not just philosophical musing; it’s a map. It helps us understand the very nature of spiritual existence, the inherent duality within ourselves and the world, and the profound significance of aligning ourselves with the side of holiness.

The Tanya, particularly this passage, is a cornerstone of Chabad Hasidism, but its insights resonate far beyond any single movement. It delves into the essence of the soul, distinguishing between the divine spark within us and the inclinations that can pull us away from our spiritual core. This understanding is crucial for anyone undertaking the journey of conversion. It acknowledges that the path is not always linear, that internal struggles are a natural part of growth, and that the process of choosing a spiritual path involves a conscious and deliberate turning towards what is holy and life-affirming.

This passage, in its exploration of opposites, offers a framework for understanding why the Jewish path, with its mitzvot (commandments), its study of Torah, and its communal observances, is so powerful. It explains that the very existence of the profane highlights the preciousness of the sacred. By understanding the "other side," we can more fully appreciate and actively choose the path of holiness. This is not about judgment or condemnation, but about understanding the spiritual dynamics at play, both within ourselves and in the world around us. For you, as you consider embracing Jewish life, this passage can provide a deeper appreciation for the commitments involved, the responsibilities you will be taking on, and the profound beauty that lies in living a life dedicated to God and His will. It can help you understand the "why" behind the practices, and the deep resonance of belonging to a covenantal community.

Context

As you embark on this journey of discernment, understanding the foundational concepts of Jewish spirituality is key. This passage from the Tanya, while seemingly abstract, offers a deeply practical framework for understanding yourself and your spiritual path. Here are a few points to consider as you engage with it:

The Dual Nature of Existence

• The core idea presented is that "G–d has made one thing opposite the other." This is a fundamental concept in Jewish thought, suggesting that existence is characterized by dualities: holiness and profanity, good and evil, light and darkness. For someone considering conversion, this means recognizing that the path to holiness isn't about eradicating “negative” inclinations entirely, but about understanding them in relation to the divine and choosing to align oneself with the positive, life-affirming forces. This is crucial for navigating the internal and external challenges that may arise during the conversion process.

The Soul and Its Garments

• The text distinguishes between the divine soul, with its "ten holy sefirot and three holy garments" (thought, speech, deed), and a soul derived from the "other side" (sitra achara), which is characterized by "ten 'crowns of impurity'." This imagery helps to understand the spiritual makeup of a person and the internal battles we face. The "impure garments" are our actions, words, and thoughts when they are not directed towards God. For a convert, this highlights the intentionality required in embracing Jewish life – it’s about consciously choosing to direct one’s thoughts, speech, and deeds towards holiness, thereby adorning one's soul with divine light.

The Importance of Surrender and Covenant

• The passage emphasizes that 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." This concept of self-abnegation, or surrender, is central to a covenantal relationship. For someone considering conversion, this speaks to the profound commitment involved – a willingness to dedicate oneself to God and His will. The text notes that this surrender can be actual (like angelic service) or potential (as in the capacity of every Jew to sanctify God’s name, even through martyrdom). This potential within every Jew underscores the inherent value and capacity for holiness that each individual possesses, a foundational belief for anyone seeking to join the Jewish people.

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… consist of ten “crowns of impurity.” These are the seven evil middot… and the intellect begetting them… For the middot are according to the quality of the intellect. 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… 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… That is why our Sages have said that “Even when a single individual sits and engages in the Torah the Shechinah rests on 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”… until the light and life is so diminished… 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…

Close Reading

This passage from the Tanya is a profound exploration of the spiritual architecture of existence, offering rich insights into the nature of choice, responsibility, and the very essence of belonging within the covenantal framework of Judaism. For someone discerning a Jewish life, it provides a deeply philosophical and practical understanding of what it means to align oneself with holiness.

Insight 1: The Power of Choice and the Sacred Struggle for Belonging

The opening statement, "G–d has made one thing opposite the other," is the foundational principle that underpins the entire discussion. It establishes a cosmic duality, a world not of simple monism, but of inherent contrast. This is not a passive observation; it is an active declaration of the spiritual landscape we inhabit. This duality is then applied to the human soul. The text meticulously details the divine soul, composed of holy sefirot (divine attributes or emanations) and clothed in the "three holy garments" of thought, speech, and deed. These are the vessels through which our divine spark expresses itself in the world.

However, the text immediately contrasts this with the "soul which is derived from the sitra achara," the "other side," which is characterized by "ten 'crowns of impurity'." This "other side" is not merely a void, but an active force, a realm of spiritual opposition. It is fueled by negative character traits (the seven evil middot) and the intellect that begets them. The crucial point here for someone considering conversion is the explicit connection made between our inner inclinations and our outward actions: "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."

This is a powerful declaration of personal agency. It means that our thoughts, our words, and our actions are not neutral. They are the very means by which we either clothe ourselves in holiness or in impurity. For a potential convert, this is not a cause for despair, but an empowering revelation. It highlights that the decision to embrace Judaism is not merely an intellectual assent, but a profound commitment to actively shaping one's inner world and outward expression. The path of Judaism, as illuminated by this passage, is a path of conscious redirection. It is about recognizing the allure of the "other side" – the temptations of ego, anger, vanity, and self-interest – and actively choosing to channel our intellect, speech, and deeds towards God. This conscious choice, this act of "abnegating oneself completely to Him," is the very essence of belonging.

The text explicitly states that the holy side "dwells only on such a thing that abnegates itself completely to Him." This is where the concept of covenant becomes deeply personal. A covenant is a reciprocal agreement, a binding promise. By choosing to surrender our will to God's, by dedicating our thoughts, speech, and actions to His service, we are fulfilling our part of the covenant. This is not a unilateral demand; it is an invitation to participate in the divine. The verse from Avot, "Even when a single individual sits and engages in the Torah the Shechinah rests on him," is not just a promise of divine presence; it is a testament to the power of individual commitment. Each act of Torah study, each prayer, each mitzvah performed with intention, is an act of self-abnegation that invites the divine presence into our lives and into the world. This understanding transforms the often-abstract concept of "belonging" into a tangible practice of living. It means that by consciously choosing to engage with Jewish tradition, by dedicating your inner life and outward actions to its principles, you are actively creating the space for the divine to dwell within you and to connect you to the Jewish people. The struggle against the inclinations of the "other side" is precisely the arena where the potential for holiness is realized, and where genuine belonging is forged.

Insight 2: The Nature of Divine Vitality and the Responsibility of Connection

The passage offers a stark contrast between how vitality and existence are derived from the holy side versus the "other side." For those who surrender to God, their existence is infused with His holiness: "the holy side is nothing but the indwelling and extension of the holiness of the Holy One, blessed is He." This is a direct, unmediated connection, a flow of divine life-force that sustains and elevates. This is the essence of being in covenant – a partnership where God’s presence and vitality are directly accessible.

However, the text describes a different mode of existence for that which does not surrender itself to God: "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, through myriads of degrees with the lowering of the worlds, by way of cause and effect and innumerable contractions, until the light and life is so diminished… 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."

This description of vitality from "behind God's back" is a profound metaphor for indirect, diminished existence. It suggests that when we operate independently of God's will, we are not truly alive in the fullest sense. Our existence, our energy, our very being, becomes a diluted, distant echo of true spiritual vitality. This is the realm of "vanity and striving after the wind," a life that lacks ultimate purpose and substance. The imagery of "exile" is particularly poignant, suggesting a state of spiritual homelessness, a separation from one's true source.

For someone considering conversion, this insight carries a weighty responsibility. It means that embracing Judaism is not just about joining a community or adopting a set of laws; it is about choosing to connect to the source of true vitality. It is about understanding that the practices and commitments of Jewish life – the observance of Shabbat, the study of Torah, the prayer, the acts of kindness – are not arbitrary rules, but pathways to receiving divine life-force. The "ten unclean categories" and their "impure garments" represent the potential for spiritual dissipation, for living a life that is ultimately empty. The responsibility, therefore, lies in actively choosing the path that leads to direct connection, to the fullness of divine vitality.

The text’s assertion that "this world, with all its contents, is called the world of kelipot and sitra achara" can sound discouraging, but it is presented as a reality that can be transformed. The subsequent note, however, offers a crucial counterpoint: "To be sure, there are contained in it [this world] the ten sefirot [of the world] of Asiyah (Action) of the side of holiness..." This is vital for understanding the potential within the seemingly mundane. Even within the material world, the sparks of holiness are present, waiting to be revealed and elevated. The responsibility of a Jew, and therefore of someone embarking on this path, is to be an agent of this revelation. It is to engage with the world, with its challenges and its temptations, but to do so with the intention of elevating it, of revealing the divine sparks within it. This is achieved through the diligent observance of mitzvot, which are precisely designed to sanctify our actions, speech, and thoughts. By choosing to live according to the Torah, you are not withdrawing from the world, but actively participating in its redemption, drawing down divine vitality and imbuing the mundane with sacred purpose. This is the profound responsibility and the immense beauty of living a life oriented towards God.

Lived Rhythm

The insights from the Tanya can feel vast and deeply philosophical, but they are meant to be lived. For someone discerning conversion, the journey is about weaving these profound truths into the fabric of daily life. This isn't about immediate perfection, but about consistent, intentional steps that build a rhythm of holiness.

Embracing the "Holy Garments" Through Shabbat

The concept of the "three holy garments" – thought, speech, and deed – is central to how we express our divine soul. The Tanya highlights how these can be "clothed" in impurity when not directed towards God. The observance of Shabbat offers a powerful, structured way to practice dressing these garments in holiness.

Consider Shabbat as a weekly opportunity to consciously choose the "holy side." For 25 hours, the rhythms of Jewish life shift. It’s a time to pause the constant striving and striving after the wind, to step away from the mundane demands that can pull us into the "other side." Shabbat invites us to dedicate our thoughts to contemplation and spiritual reflection, our speech to meaningful conversation and Torah study, and our deeds to acts of rest, connection, and holiness.

Here’s a concrete next step: Commit to observing Shabbat, even in a partial way, starting this week.

• Preparation (Friday afternoon): Before Shabbat begins, take time to prepare your home and yourself. This could involve cleaning, cooking, and setting aside time for personal reflection. The act of preparation itself is a way of sanctifying time, a deliberate step away from the ordinary.
• Lighting Shabbat Candles: This is a beautiful and tangible mitzvah that ushers in the sanctity of Shabbat. The blessing recited over the candles is an affirmation of the holiness of the day. If you are not yet comfortable reciting the Hebrew blessing, you can say it in English, focusing on the intention of welcoming Shabbat and its spiritual gifts.
• Shabbat Meals: Even if you are not yet able to attend synagogue services or have a full Shabbat meal with a community, try to create a Shabbat atmosphere for at least one meal. Set a nice table, light candles, and perhaps read a passage from a Jewish text or share something you are grateful for. The focus is on making the meal distinct from an ordinary weekday meal, imbuing it with intention and sanctity.
• Rest and Reflection: The core of Shabbat is rest. This doesn't just mean physical rest, but a spiritual pause. Resist the urge to engage in activities that are typically part of the work week. Instead, dedicate this time to activities that nourish your soul: reading Jewish books or poetry, listening to inspiring music (if you are comfortable with this aspect of Shabbat observance), or simply engaging in quiet contemplation.
• Meaningful Speech: Be mindful of your conversations. Try to steer them towards topics that are uplifting, inspiring, or that deepen your understanding of Jewish life. Avoid gossip, negativity, or discussions that are purely of a mundane or commercial nature.
• Conscious Awareness: Throughout Shabbat, try to maintain an awareness of the sacred nature of the time. Notice the difference between your Shabbat experience and your weekday routine. This conscious awareness is itself a form of spiritual practice, a way of aligning your thoughts, speech, and deeds with the holiness of the day.

This is not about achieving a perfect observance from day one. It is about engaging with the rhythm of Shabbat with sincerity and intention. Each small step you take to sanctify these hours is a practice of directing your "holy garments" towards God, a tangible embodiment of the principles discussed in the Tanya. It’s a lived rhythm that helps you experience the difference between the "other side" and the side of holiness, and to actively choose the latter.

Community

The Tanya speaks of the Shechinah (Divine Presence) resting "On every gathering of ten [Jews]." This beautiful concept underscores the vital role of community in Jewish life. While the journey of discerning Judaism is deeply personal, it is not meant to be undertaken in isolation. Connecting with others who share this path, or who can guide you on it, is an essential element of growth and belonging.

Finding Your Guiding Light: A Mentor or Rabbi

For someone exploring conversion, a knowledgeable and compassionate guide is invaluable. This is where the idea of a mentor or a rabbi comes into play, serving as a living embodiment of the community and tradition you are seeking to join.

Your next step in connecting with community is to seek out a rabbi or a conversion mentor.

• Identify a Synagogue or Jewish Center: Begin by researching synagogues or Jewish community centers in your area. Look for those that explicitly welcome seekers and offer resources for individuals exploring Judaism. Many denominations (Orthodox, Conservative, Reform, Reconstructionist) have different approaches to conversion and community life, so explore what resonates with you.
• Attend Services and Programs: Make an effort to attend Shabbat services, holiday celebrations, or introductory classes offered by these institutions. This is an excellent way to get a feel for the community's atmosphere and to observe Jewish practice firsthand.
• Reach Out for a Conversation: Once you feel a connection to a particular synagogue or rabbi, don't hesitate to reach out. Most rabbis are eager to speak with individuals who are interested in Judaism. You can request a meeting to discuss your interest in learning more and to ask questions about the conversion process.
• Express Your Intentions: Be open and honest about your journey of discernment. Clearly state that you are exploring the possibility of converting. A good rabbi or mentor will understand that this is a process and will be able to guide you accordingly.
• Build a Relationship: The relationship with a rabbi or mentor is not just transactional; it's about building a connection. This is someone who can offer personalized guidance, answer your specific questions, and help you navigate the complexities of Jewish law and custom. They can also introduce you to other members of the community and help you find study partners or small groups.
• Consider a Study Group: Many communities offer specific classes or study groups for those interested in conversion. Participating in such a group can provide a structured learning environment and the opportunity to connect with other individuals who are on a similar path. Sharing experiences and insights with peers can be incredibly supportive and validating.

The Tanya's emphasis on the divine presence in gatherings reminds us that our spiritual growth is often amplified when we are surrounded by others who are also striving for holiness. A rabbi or mentor is not just an instructor; they are a bridge to this sacred community, a person who can help you understand how to navigate the journey of conversion with sincerity, commitment, and ultimately, with deep joy and belonging.

Takeaway

The Tanya's teaching that "G–d has made one thing opposite the other" is a profound invitation to understand the spiritual landscape of our lives. For you, as you consider embracing Jewish life, this passage reveals that the journey is about actively choosing to align your thoughts, speech, and deeds – your "holy garments" – with the divine. This choice is the essence of belonging, a conscious surrender that invites God's presence and vitality into your life. The path of Judaism is not about eliminating struggle, but about transforming it, about directing your energy towards holiness and thereby participating in the sacred rhythm of existence. By grounding yourself in the lived rhythm of practices like Shabbat and by connecting with the wisdom and support of a community through a rabbi or mentor, you are actively weaving the principles of the Tanya into the fabric of your being, forging a path of sincere commitment and profound connection.