Tanya, Part I; Likkutei Amarim 6:7

Hook

We stand at a pivotal moment, grappling with the enduring question of how to build a just and thriving society, particularly within the complex tapestry of Jewish peoplehood. The text before us, drawn from the foundational teachings of the Tanya, offers a profound, albeit challenging, lens through which to examine the very nature of existence, duality, and the human condition. It speaks of a fundamental principle: "G–d has made one thing opposite the other." This seemingly simple declaration opens a vista into a cosmic order where light is defined by darkness, holiness by profanity, and the sacred by its seemingly antithesis. For us, as inheritors of a rich and often tumultuous history, this concept resonates deeply, especially as we navigate the ongoing narrative of Zionism and the modern State of Israel. How do we reconcile the inherent dualities within ourselves, within our people, and within the land we call home? How do we harness the light, acknowledging and even learning from the shadows, to forge a future that is both resilient and redemptive? This exploration is not merely an academic exercise; it is an invitation to engage with the very essence of responsibility, peoplehood, and the ongoing, often fraught, journey toward wholeness and meaning in a world that constantly presents us with opposing forces. The hope lies not in erasing these oppositions, but in understanding their intricate dance and finding our place within it, striving for a higher purpose even amidst the undeniable presence of the "other side."

Text Snapshot

“G–d has made one thing opposite the other.” 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.

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 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.

Therefore all mundane affairs are severe and evil, and wicked men prevail, as explained in Etz Chaim. 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.

Context

The passage from the Tanya, specifically Likkutei Amarim 6:7, emerges from a rich intellectual and spiritual tradition deeply intertwined with Jewish history and the yearning for redemption. To understand its resonance, particularly in relation to Zionism and modern Israel, we must situate it within its historical and philosophical context.

The Hassidic Revolution and the Tanya

• Date: The Tanya was penned by Rabbi Schneur Zalman of Liadi, the founder of the Chabad-Lubavitch Hasidic movement, primarily between the late 18th century and the early 19th century. This period followed the Enlightenment’s intellectual currents and amidst the rise of various Sabbatean and Frankist movements that had deeply shaken Jewish spiritual stability.
• Actor: Rabbi Schneur Zalman, often referred to as the Alter Rebbe, was a towering figure in Hasidism, a student of Rabbi Dovber of Mezeritch (the Maggid), who was himself the successor to the Baal Shem Tov, the founder of the Hasidic movement. The Alter Rebbe sought to systematize and articulate Hasidic thought in a way that was both profoundly mystical and intellectually rigorous.
• Aim: The Alter Rebbe's primary aim in writing the Tanya was to provide a comprehensive spiritual guide for the Jewish masses. He recognized that while Hasidism offered ecstatic spiritual experiences, it also needed a framework for practical application in daily life. He sought to explain the inner workings of the soul, the nature of divine service, and the struggle against negative inclinations. The Tanya was intended to equip individuals with the intellectual and emotional tools to navigate their spiritual lives, to understand their place in the cosmic order, and to find meaning in their actions and thoughts, even amidst the challenges of their existence. This included addressing the pervasive sense of exile and the longing for national and spiritual redemption.

The Kabbalistic Underpinnings

• Date: Kabbalah, the Jewish mystical tradition, has roots stretching back to ancient times, with significant developments in the medieval period, particularly with the Zohar (late 13th century). The Tanya draws heavily upon these earlier Kabbalistic concepts.
• Actor: The Zohar, attributed to Rabbi Shimon bar Yochai (2nd century CE), is the foundational text of Kabbalah. Later Kabbalists, such as Rabbi Isaac Luria (the Ari) in the 16th century, further elaborated on these concepts, developing sophisticated cosmologies and theologies.
• Aim: Kabbalah sought to understand the hidden dimensions of God's creation, the divine emanations (sefirot) through which God interacts with the world, and the cosmic processes of emanation, contraction, and tikkun (rectification). It aimed to provide a framework for understanding the spiritual significance of Jewish observance, the nature of good and evil, and the ultimate redemption of the universe. The Tanya's use of terms like sefirot, sitra achara, and kelipot directly imports this Kabbalistic worldview into its discussion of the human soul and the nature of reality.

The Context of Exile and Redemption

• Date: From the destruction of the Second Temple in 70 CE, Jewish history has been largely defined by the experience of galut (exile). The modern period, leading up to and encompassing the Zionist movement, saw intensified pogroms, antisemitism, and a growing sense of statelessness.
• Actor: Jewish communities across the diaspora, alongside emerging Zionist thinkers and activists, grappled with the question of Jewish survival and future. This included religious leaders, philosophers, and political organizers.
• Aim: The overarching aim was to find a path back to national and spiritual sovereignty. For religious thinkers, this often meant understanding the current state of exile as a consequence of spiritual failings and seeking a path of teshuvah (repentance) and tikkun. For secular Zionists, the aim was political and national liberation, establishing a homeland where Jews could live free from persecution and control their own destiny. The Tanya's framework of divine order, the struggle against impurity, and the ultimate potential for connection with God provides a spiritual undergirding that could be interpreted and applied to the national yearning for redemption, even by those who did not adhere strictly to its theological tenets. The very concept of "one thing opposite the other" speaks to the inherent tension between the reality of exile and the dream of redemption, a tension that has fueled Jewish existence for millennia.

The Tanya's core assertion about the fundamental duality of existence, the interplay of holiness and its opposite, and the spiritual reality of the "other side" (sitra achara), is not merely a theological abstract. It’s a profound observation about the human condition and the very fabric of reality that has profound implications for how we understand collective experience, responsibility, and the arduous, yet hopeful, journey of building and sustaining a people and a state.

Two Readings

The core assertion of the Tanya, "G–d has made one thing opposite the other," and its subsequent elaboration on the "other side" (sitra achara) and the "impure garments" of negative inclinations, offers a rich tapestry for interpretation, particularly when considering the path of Zionism and the modern State of Israel. Two distinct, yet not entirely mutually exclusive, readings emerge, each highlighting different facets of this complex idea and its relevance to our collective narrative.

Reading 1: The Covenantal Struggle for Holiness Amidst the "Other Side"

This reading views the foundational principle of duality as an inherent aspect of the covenantal relationship between God and Israel. It interprets the sitra achara not as an independent force of evil, but as a necessary counterpoint within God's creation, a cosmic tension that defines the very possibility of choosing holiness. The existence of the "other side" is not a flaw in creation but a prerequisite for genuine free will and for the ultimate triumph of the divine purpose.

From this perspective, the history of the Jewish people, and specifically the Zionist project, is understood as an ongoing, often arduous, struggle to elevate the mundane and to infuse the physical world with holiness. The "impure garments" of the animal soul – our baser desires, our tendencies toward anger, pride, and self-interest – are not to be eradicated, but rather to be understood, acknowledged, and ultimately transmuted. The Tanya’s emphasis on the "ten unclean categories" and their "impure garments" resonates deeply with the challenges of building a society. These categories can represent the temptations of corruption, the allure of narrow self-interest, the dangers of unchecked nationalism, and the temptations of power that can corrupt even the noblest intentions.

The establishment of the State of Israel, from this viewpoint, is not an end in itself, but a divinely ordained opportunity to create a space where the covenantal imperative can be lived out on a national scale. The land of Israel itself, imbued with spiritual significance, becomes the ultimate arena for this struggle. The physical act of rebuilding the land, establishing infrastructure, and fostering a vibrant society are seen as acts of tikkun olam (repair of the world), a process of bringing the material world into alignment with divine will.

However, this reading also acknowledges the ever-present danger. The "other side" is not merely an external threat; it resides within the collective soul of the people. The historical experience of exile, marked by persecution and the constant threat of assimilation, can be seen as the manifestation of the sitra achara seeking to extinguish the light of Israel. The contemporary challenges faced by Israel – regional conflicts, internal divisions, and the complex relationship with its neighbors – are interpreted through this lens as the intensified struggles of the covenantal path. The "wicked men" and "mundane affairs" that prevail, as the Tanya notes, are not aberrations but integral parts of the landscape where this struggle unfolds.

The hope in this reading lies in the inherent resilience of the Jewish people and their capacity for self-rectification. The Tanya’s emphasis on the divine spark within every Jew, the potential for "abnegating oneself completely to the Holy One," becomes paramount. This means that even in the face of transgressions and failures, there is always the possibility of return, of renewed dedication to the covenant. The gathering of ten Jews, where the Shechinah (Divine Presence) rests, becomes a model for national life, a reminder that collective spiritual endeavor is the bedrock of true national strength. The ultimate aim is not simply a secular state, but a renewed sanctuary, a beacon of holiness in the world, where the principles of justice, compassion, and divine service are paramount. This reading calls for constant vigilance, spiritual discipline, and a commitment to elevating every aspect of national life, from the political to the personal, to the service of God. It embraces the tension, seeing it as the very crucible in which the sacred is forged.

Reading 2: Navigating the Existential Dualities of Peoplehood and Modernity

This second reading offers a more existential and less overtly theological interpretation of the Tanya's concept of duality, focusing on the inherent tensions within human nature and societal formation, particularly as experienced by the Jewish people in the modern era. It views "one thing opposite the other" as a fundamental description of reality, a dialectical process that shapes human experience and the development of nations.

In this interpretation, the sitra achara and "impure garments" are understood as the psychological and sociological forces that create division, conflict, and moral compromise. These are the aspects of human nature that tend towards tribalism, self-preservation at the expense of others, the pursuit of power, and the rationalization of injustice. They are the forces that, when unchecked, lead to the "vanity and striving after the wind" that Ecclesiastes laments.

The Zionist movement, from this perspective, can be seen as a response to the existential threat posed by the dominance of the "other side" in the diaspora. The pogroms, the antisemitism, the feeling of perpetual vulnerability – these were the manifestations of a world where Jewish existence was constantly under siege. The establishment of Israel was, at its core, an act of self-determination, a declaration of agency in the face of overwhelming historical forces that sought to negate Jewish peoplehood. It was an attempt to create a space where the Jewish people could define themselves, not solely in opposition to external pressures, but in accordance with their own aspirations and values.

However, this reading acknowledges that the creation of a state, even one born of profound longing, does not magically erase the inherent dualities of human existence. The "other side" is not left behind in the diaspora; it is brought along, embedded within the collective psyche and within the very structures of the new society. The challenges of building a modern nation-state, especially in a contested region, inevitably bring to the fore these opposing forces. The tensions between security and peace, between national aspirations and the rights of others, between secular pragmatism and religious tradition, between the ideal of a just society and the reality of its imperfections – these are all manifestations of the fundamental duality.

The "impure garments" can be understood here as the compromises and difficult choices that are inherent in governance and in the messy business of realpolitik. The pursuit of national interests, while necessary for survival, can sometimes lead to actions that fall short of the highest ethical ideals. The internal debates within Israel, the political divisions, and the ongoing challenges of coexistence are seen not as failures of the Zionist project per se, but as the inevitable consequences of navigating a world where opposing forces are constantly at play.

The hope in this reading lies in the capacity for critical self-reflection and the ongoing pursuit of ethical leadership. The Tanya's emphasis on the divine spark within every Jew can be reinterpreted as the inherent human capacity for reason, empathy, and the pursuit of justice. The "gathering of ten" can symbolize the importance of democratic dialogue, the necessity of diverse perspectives, and the power of collective deliberation in striving for better outcomes. This reading calls for a conscious effort to mitigate the negative influences of the "other side" by fostering a culture of accountability, promoting ethical discourse, and actively seeking solutions that honor the dignity of all people. It recognizes that building a just society is an ongoing process of negotiation and refinement, a constant effort to ascend from the "vanity and striving after the wind" towards something more enduring and meaningful. The ultimate aim is not necessarily a perfect utopian society, but a continuously striving one, one that acknowledges its imperfections and actively works to transcend them, informed by the lessons of history and the enduring human capacity for good.

Civic Move

The "Chavruta of Opposites" Dialogue Initiative: Bridging Divides Through Shared Learning and Understanding

Drawing inspiration from the Tanya's profound insight that "G–d has made one thing opposite the other," and recognizing the inherent dualities that shape our individual lives and our collective experience as a people, we propose a civic initiative designed to foster dialogue, deepen understanding, and cultivate a spirit of responsibility across diverse perspectives within Israeli society and its global supporters. This initiative, which we will call the "Chavruta of Opposites," aims to create structured, facilitated spaces for individuals holding seemingly irreconcilable viewpoints to engage in genuine, respectful learning with one another.

The core of this initiative is the concept of chavruta, a traditional Jewish learning partnership, reimagined for the contemporary challenges of societal division. A chavruta typically involves two individuals studying a text together, each challenging and clarifying the other’s understanding, leading to a deeper, shared insight. The "Chavruta of Opposites" applies this pedagogical model to the realm of civic discourse, pairing individuals who represent divergent perspectives on critical issues facing Israel and the Jewish people.

The Problem Statement: The Echo Chamber and the Chasm

Contemporary society, amplified by social media and partisan media outlets, often traps individuals within echo chambers, reinforcing pre-existing beliefs and demonizing opposing viewpoints. This fosters a dangerous polarization, where understanding is replaced by caricature, and empathy gives way to animosity. The complex challenges facing Israel – from its internal social and political dynamics to its external security and its relationship with the wider world – are often reduced to simplistic narratives, preventing meaningful progress and fostering a sense of perpetual conflict. The "other side," in both our personal lives and our societal discourse, becomes an object of fear and derision rather than a subject of understanding.

The Vision: A Society That Learns From Its Opposites

The "Chavruta of Opposites" envisions a society where engagement with differing viewpoints is not a source of anxiety but an opportunity for growth. It seeks to cultivate a culture where:

• Empathy is cultivated: By actively listening to and seeking to understand the lived experiences and deeply held convictions of those with whom we disagree.
• Nuance is embraced: Moving beyond black-and-white thinking to appreciate the complexities and contradictions inherent in most significant issues.
• Responsibility is shared: Recognizing that the well-being of the collective is dependent on the ability of its members to engage constructively with one another.
• Common ground is discovered: Identifying shared values and aspirations that can serve as a foundation for collaborative action, even amidst profound disagreements.

The Methodology: Structured Dialogue and Textual Exploration

The "Chavruta of Opposites" will operate through a multi-stage process:

Stage 1: Identification and Recruitment

1. Issue Identification: Identify key areas of societal tension and division that are particularly salient in the context of Israel and the Jewish people. Examples might include:
   • The Israeli-Palestinian conflict and approaches to peace.
   • The role of religion and state in Israeli society.
   • Socioeconomic disparities within Israel.
   • The relationship between Israel and the global Jewish diaspora.
   • Approaches to security and diplomacy.
2. Participant Recruitment: Actively recruit individuals who represent a spectrum of views on these issues. This will involve outreach to:
   • Grassroots organizations and community leaders.
   • Academic institutions and intellectual circles.
   • Religious and secular communities.
   • Individuals from diverse geographic and socioeconomic backgrounds within Israel.
   • Individuals and organizations in the global diaspora with a strong connection to Israel.
   • Crucially, recruitment will emphasize a commitment to open-mindedness and a willingness to engage, rather than simply to "win" an argument.

Stage 2: The "Chavruta" Pairing and Textual Study

1. Expert Facilitation: Trained facilitators, with expertise in conflict resolution, intergroup dialogue, and Jewish text study, will guide the process.
2. Paired Learning: Participants will be carefully paired into "Chavruta of Opposites" dyads. The pairing will consider not just opposing viewpoints but also potential for respectful engagement based on personality and communication styles.
3. Textual Foundation: Each chavruta will engage with a curated selection of texts that illuminate the chosen issue from multiple perspectives. These texts can include:
   • Tanakh and Rabbinic Literature: Passages that speak to justice, compassion, national responsibility, and the complexities of human relationships (e.g., prophetic visions, ethical teachings from the Mishnah and Talmud).
   • Foundational Zionist Texts: Writings of Herzl, Ahad Ha'am, Gordon, Ben-Gurion, and others, exploring different visions for the Jewish national home.
   • Contemporary Voices: Articles, essays, and testimonies from diverse Israeli and Palestinian thinkers, activists, and individuals on the ground.
   • Philosophical and Ethical Texts: Writings that explore concepts of justice, rights, and the nature of political community.
   • Tanya Excerpts: Specific passages from the Tanya that address duality, the struggle with negative inclinations, and the pursuit of holiness, serving as a meta-text for understanding the underlying dynamics of their disagreements.
4. Structured Dialogue Sessions: Dyads will meet regularly (e.g., weekly or bi-weekly) for facilitated dialogue sessions. The facilitator will guide the conversation, ensuring that:
   • Active Listening is Paramount: Participants are encouraged to listen to understand, not just to respond.
   • "I" Statements are Used: Encouraging personal reflection and avoiding accusatory language.
   • Assumptions are Questioned: Gently probing the underlying assumptions and frameworks of each perspective.
   • Focus on Values and Fears: Moving beyond policy debates to explore the core values and deep-seated fears that inform each position.
   • Shared Exploration, Not Debate: The goal is not to convince the other, but to explore the text and the issue together, seeking a deeper, shared understanding of its complexities.

Stage 3: Collective Synthesis and Action Planning

1. Larger Group Sessions: Periodically, the chavruta pairs will come together in larger facilitated sessions to share their learning and insights.
2. Identifying Common Threads: The focus will be on identifying areas of overlap, shared concerns, and common values that emerge from the individual chavruta work.
3. Developing "Constructive Disagreement" Frameworks: Participants will collaboratively develop principles and guidelines for how to disagree productively and respectfully in public discourse.
4. Actionable Insights: The initiative will aim to generate actionable insights that can inform policy discussions, community initiatives, and individual engagement with the issues. This might include:
   • Proposing new approaches to dialogue and reconciliation.
   • Developing educational materials that reflect a nuanced understanding of complex issues.
   • Advocating for policies that address the root causes of conflict and division.
   • Inspiring individuals to engage in more constructive forms of civic discourse in their own communities.

Potential Partners and Stakeholders

• Educational Institutions: Universities and colleges in Israel and abroad can provide academic expertise, research capacity, and student participation.
• Religious Organizations: Synagogues, community centers, and interfaith organizations can help recruit participants and provide a framework for ethical engagement.
• Peacebuilding Organizations: Existing NGOs focused on dialogue and conflict resolution can offer valuable experience and training.
• Cultural Institutions: Museums, theaters, and arts organizations can host events and create platforms for sharing the outcomes of the initiative.
• Philanthropic Foundations: Grant-making organizations focused on Jewish continuity, peacebuilding, and civic engagement can provide crucial funding.
• Governmental and Municipal Bodies: Ministries of Education, Culture, and Diaspora Affairs, as well as local municipalities, can offer support and facilitate public engagement.

Examples of Similar Initiatives (Adapted for this Context)

While a direct "Chavruta of Opposites" might be novel, elements of its methodology draw from successful approaches:

• "Shared Sacred Texts" Programs: Many interfaith and intercultural dialogue programs utilize shared religious or philosophical texts as a springboard for understanding. The "Chavruta of Opposites" expands this to include diverse civic and historical texts, and crucially, uses the Tanya's concept of "opposites" as a guiding principle.
• "Difficult Conversations" Workshops: Organizations like Essential Partners and the Dialogue Project have developed methodologies for facilitating conversations on highly contentious issues. The "Chavruta of Opposites" will build upon these by integrating a specific Jewish pedagogical approach.
• "Living Room Conversations": This grassroots movement in the US brings together people with diverse political views for facilitated, informal dialogues. The "Chavruta of Opposites" brings a more structured, text-based approach and a specific focus on the Israeli and Jewish context.
• Israeli-Palestinian Dialogue Groups: Numerous initiatives have attempted to foster dialogue between Israelis and Palestinians. The "Chavruta of Opposites" seeks to apply similar principles to internal Israeli divides and the broader diaspora-Israel relationship, using the Tanya's framework of understanding inherent duality.

The "Civic Move": A Call to Action

The "Chavruta of Opposites" is not merely an intellectual exercise; it is a call to actively engage with the inherent tensions that define our existence. It is a commitment to the principle that understanding our "opposites" is not a sign of weakness, but the very foundation of a stronger, more resilient peoplehood.

Our civic move is to commit to creating and participating in such dialogue initiatives. This means:

1. Educating Ourselves: Actively seeking out and engaging with perspectives that challenge our own, moving beyond superficial media consumption.
2. Supporting Facilitated Dialogue: Championing and, where possible, participating in structured dialogue programs that bring diverse voices together.
3. Modeling Constructive Disagreement: Practicing the principles of active listening, empathy, and respectful engagement in our own daily conversations, both online and offline.
4. Investing in Education: Supporting educational initiatives that teach critical thinking, historical nuance, and the skills of intergroup dialogue.
5. Advocating for Policy: Encouraging policies that foster social cohesion, address root causes of conflict, and promote justice for all.

By embracing the wisdom of "G–d has made one thing opposite the other," not as a cause for despair but as an invitation to deeper understanding and courageous connection, we can begin to mend the fractures in our society and build a future that is more whole, more just, and more deeply rooted in the enduring values of our people. This is our responsibility, and our hope.

Takeaway

The Tanya's profound assertion, "G–d has made one thing opposite the other," offers us a powerful framework for understanding the inherent dualities within ourselves, our people, and the world. For Zionism and the modern State of Israel, this principle highlights the ongoing, essential tension between the aspiration for holiness and the persistent presence of the "other side"—the challenges, temptations, and conflicts that are an unavoidable part of human and national existence.

Our hope lies not in the eradication of these oppositions, but in our capacity to engage with them responsibly. By embracing the "Chavruta of Opposites" approach, we commit to learning from those with whom we differ, to seeking understanding beyond caricature, and to building bridges of dialogue and empathy. This civic move is an act of peoplehood—a recognition that our collective strength and our ability to fulfill our highest ideals depend on our courage to confront complexity, embrace nuance, and actively work towards a more just and cohesive future, grounded in the enduring lessons of our tradition and the shared aspirations of all who call this land home.