Tanya, Part I; Likkutei Amarim 6:7

This passage from Tanya’s Likkutei Amarim, chapter 6, verse 7, presents a fascinating challenge to our understanding of divine immanence. What’s non-obvious here is how the very existence of evil and impurity is framed not as a primal force outside of God’s purview, but as a derivative, a shadowed reflection, ultimately sustained by the same divine energy that fuels holiness. It’s a concept that requires us to grapple with the paradox of a unified God sustaining a seemingly dualistic reality.

Context

To truly appreciate this passage, it’s crucial to understand the Kabbalistic framework that underpins the Tanya. The concept of Sitra Achara, or “the other side,” isn’t a simple dualism of good versus evil in the Western sense. Rather, it’s rooted in the Kabbalistic understanding of divine emanation and contraction. The Kabbalah teaches that the infinite, undifferentiated Divine Light (Ein Sof) contracted (Tzimtzum) to create the finite cosmos. This contraction, while necessary for creation, also created “spaces” or vessels that could potentially be filled with a light that is not directly emanating from the divine essence, but rather from its “back” or periphery. This is the realm of the kelipot, the shells or husks that conceal and obscure the divine light. The Tanya, particularly in its early chapters, aims to make these complex Kabbalistic ideas accessible to a broader audience, explaining the inner workings of the soul and its relationship to the divine. This specific passage is elaborating on the nature of the "animal soul" (nefesh habehamit) and its connection to the Sitra Achara.

Text Snapshot

“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 "Opposite" as a Derivative Phenomenon

The passage opens with the verse from Ecclesiastes, "G–d has made one thing opposite the other." This isn't just a statement about the existence of duality. The footnote immediately connects it to the concept of Sitra Achara and clarifies that everything in the physical world has a spiritual counterpart from which it derives its existence and vitality. This is a crucial point: the “other side” is not an independent entity opposing God, but rather a phenomenon that derives its being from God. The Tanya explains this by contrasting the divine soul with its impure counterpart. The divine soul is described as having ten holy sefirot and three holy garments (thought, speech, deed). In contrast, the soul derived from Sitra Achara has ten "crowns of impurity" (seven evil middot and the intellect that begets them). The key here is that the impure soul is a reflection or perversion of the holy structure. It's not an original creation of evil, but a distortion of good, a shadow cast by the light. This is further elaborated by the idea that the impure garments of thought, speech, and action are the means by which these impure categories are clothed and manifest. This suggests that even our negative actions, thoughts, and speech are, in a twisted way, “clothed” in the divine energy that sustains all existence.

Insight 2: The Diminution of Divine Vitality

The mechanism by which the Sitra Achara derives its vitality is explained as a process of "descending degree by degree, through myriads of degrees with the lowering of the worlds, by way of cause and effect and innumerable contractions." The divine light, which normally flows directly and fully into things that "abnegate themselves completely to Him," is instead received by the Sitra Achara "from behind its back." This imagery is powerful. It suggests a secondary, indirect, and diminished flow of divine energy. The light is so diminished through these "repeated diminutions" that it can be "compressed and incorporated, in a state of exile as it were," within the separated thing. This explains how things that seem entirely devoid of holiness can still exist and have vitality: they are sustained by a residual, filtered, and distorted form of divine energy. The footnote further clarifies this by stating that evil is conceived as a creation ex nihilo, like everything else, but crucially, "it was not created for its own sake; hence it is merely tolerated." This highlights the subordinate and ultimately dependent nature of the impure realm. It exists not as an independent force, but as a necessary consequence of creation that must be sustained by the very Divine Light it appears to oppose.

Insight 3: The Spectrum of Impurity and the Role of the Jewish People

The passage introduces a hierarchical understanding of impurity. The kelipot are subdivided 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 and bodies of "all the nations of the world," as well as unclean creatures and forbidden foods. This implies a fundamental difference in the source of vitality for different realms. However, the note appended to the passage introduces a crucial counterpoint. It reminds us that even within this world of kelipot, the ten sefirot of holiness are also present, albeit clothed in the lower worlds. This is the complex interplay of holiness and impurity within the physical realm. The Tanya emphasizes that the holy side is characterized by self-abnegation to God, exemplified by angels or Jews who are capable of martyrdom. Conversely, that which "does not surrender itself to G–d, but is a separate thing by itself," receives its vitality indirectly. This distinction is vital. While the Sitra Achara is the general "other side," the presence of holiness within the world, and the capacity of the Jewish people to connect to it through Torah study, prayer, and action, suggests a different relationship to divine vitality. The Jewish people, by their very nature and covenant, have a potential for direct connection, even if they also experience the pull of the Sitra Achara.

Two Angles

Angle 1: The "Shadow" Theory of Evil (Rashi's Perspective, implicitly)

If we were to consider a Rashi-like approach to this passage, we might focus on the practical, observable implications rather than the deep Kabbalistic metaphysics. Rashi, known for his clarity and focus on the plain meaning, would likely interpret "G–d has made one thing opposite the other" as a simple statement of divine order. The existence of opposites is a testament to God's creative power, providing a framework for understanding the world. For Rashi, the Sitra Achara would be understood primarily as the realm of transgression and sin, the "other side" of obedience to God's commandments. The "ten crowns of impurity" would represent the various inclinations and desires that lead humans astray. The "impure garments" would be the physical actions, speech, and thoughts that manifest these negative inclinations. The primary concern for Rashi would be how these impure aspects lead to a distancing from God and the commission of sin. The idea of diminished vitality from "behind God's back" might be interpreted as the natural consequence of turning away from the source of true life – God's will. The focus would be on the practical consequences of sin and the need to adhere to the Torah to avoid the “ruination of the spirit” mentioned in relation to Ecclesiastes. Evil is understood as the absence or perversion of good, a practical reality that one must actively combat through observance.

Angle 2: The "Vicarious Vitality" Theory of Evil (Ramban's Perspective, implicitly)

The Ramban, with his more philosophical and Kabbalistically-informed approach, would likely engage more deeply with the nuanced explanation of how the Sitra Achara derives its existence. For the Ramban, the verse from Ecclesiastes is a gateway to understanding the intricate relationship between God's immanence and the apparent existence of opposing forces. He would emphasize the Kabbalistic concept that even the Sitra Achara is sustained by a diminished flow of divine energy, a concept he explores in his commentaries on the Torah. The "behind its back" imagery would be central, suggesting that this is a necessary aspect of a world with free will and finite vessels. God, in His infinite wisdom, allows for this "shadow" existence to maintain the integrity of creation and the possibility of choice. The "innumerable contractions" would be seen as the mechanism that allows for the manifestation of a world of cause and effect, where even negative phenomena have a kind of existence. The Ramban would highlight that this does not imply God's direct involvement in evil, but rather His sustaining presence in all of existence, even in its most concealed aspects. The existence of the Sitra Achara is thus a testament to God's all-encompassing power, not a refutation of His unity. It’s a necessary backdrop against which human free will and the choice for holiness can truly shine.

Practice Implication

This passage profoundly impacts how we might approach moments of struggle with negative impulses or the experience of worldly suffering. Instead of viewing these as external forces entirely separate from God, or as absolute defeats, we can begin to see them as manifestations of the Sitra Achara, which, while real and potent, is fundamentally a derivative and diminished form of divine energy. This understanding can shift our internal posture. When faced with anger, jealousy, or despair, we are not simply battling an alien force. We are encountering the "impure garments" of the Sitra Achara, where our own thoughts, speech, and actions become the vessels for this diminished energy.

The practice implication, therefore, is to consciously direct our own "garments" towards holiness. When we engage in Torah study, prayer, acts of kindness, or even in mundane activities performed with an elevated intention, we are actively "clothe" the divine spark within us with our thoughts, speech, and deeds. This doesn't eliminate the Sitra Achara, but it fortifies our connection to the "holy side," the direct emanation of God's will. It means that even in moments of perceived "exile" or spiritual struggle, we can find solace and strength in the knowledge that our very capacity to choose holiness, and to engage in God's service, is a testament to His enduring, albeit sometimes veiled, presence. The challenge becomes not just to resist evil, but to actively infuse our lives with the divine light, thereby diminishing the power of the Sitra Achara in our personal experience.

Chevruta Mini

Question 1: The Paradox of Sustaining Evil

The passage states that the Sitra Achara derives its vitality from God, albeit indirectly ("from behind its back"). This raises a significant tension: if God is the source of all existence, how can He be said to sustain that which is opposed to Him, even in a diminished capacity? Does this imply a form of divine tolerance or even necessity for the existence of impurity within the created order?

Question 2: The Potential for Transformation

Given that even the Sitra Achara is a distorted reflection of holiness, and that the Jewish people have a potential for direct connection, what is the ultimate spiritual purpose of the Sitra Achara? Is it merely a test, or does it serve a function in revealing or enhancing the light of holiness through contrast and struggle? How does this understanding inform our approach to the "mundane affairs" that are described as "severe and evil"?