Tanya, Part I; Likkutei Amarim 6:7

Hook

This passage from the Tanya, a foundational text of Chabad Hasidism, presents a profound and challenging idea: that "G–d has made one thing opposite the other." This concept, rooted in the ancient wisdom of Ecclesiastes, offers a framework for understanding the inherent dualities within existence. For us, grappling with the complexities of Zionism and the modern State of Israel, this idea resonates deeply. It speaks to the tension between the sacred and the profane, the potential for holiness and the ever-present shadow of its opposite. How do we navigate a national project, born of deep spiritual longing and historical trauma, in a world that often feels defined by its contradictions? How do we reconcile the aspiration for a divinely guided peoplehood with the messy realities of secular governance, intergroup conflict, and the pursuit of worldly power? The Tanya’s exploration of "the other side" – the sitra achara – offers not a simplistic condemnation, but a nuanced understanding of how even in opposition, there is a form of existence, a challenge to be understood and overcome. It invites us to consider the sources of vitality for both the sacred and its antithesis, and in doing so, to deepen our commitment to the forces that draw us towards the Divine. This is not a call to despair, but a call to a more profound engagement with the spiritual architecture of our world, and by extension, the spiritual dimensions of our people's journey.

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 mentioned above, and the intellect begetting them which is subdivided into three, viz., wisdom, understanding, and knowledge, the source of the middot. 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. For this is the meaning of sitra achara—“the other side,” i.e., not the side of holiness.

Context

Date

The Tanya, specifically Likkutei Amarim (Collected Teachings), was compiled and published by Rabbi Schneur Zalman of Liadi, the founder of the Chabad Hasidic movement, with the first part appearing in 1796. This period marks the late Enlightenment and the rise of modern nation-states in Europe, a time of significant intellectual and social upheaval, and burgeoning Jewish Haskalah (Enlightenment) movements.

Actor

Rabbi Schneur Zalman of Liadi, known as the Alter Rebbe, was a leading sage of the Hasidic movement and a brilliant philosopher and mystic. He sought to make the profound teachings of Kabbalah and Hasidism accessible to a wider audience, providing a practical guide for spiritual development and understanding the nature of God and the human soul.

Aim

The primary aim of this section of the Tanya is to introduce the fundamental Chabad concept of duality in creation, particularly the tension between holiness (kedushah) and its opposite, the sitra achara (the "other side" or impurity). The text aims to explain how this duality manifests in human thought, speech, and action, and how even seemingly mundane aspects of existence are animated by spiritual forces, either from the side of holiness or its opposite. It lays the groundwork for understanding the spiritual struggle of the individual and the broader cosmic drama.

Two Readings

Reading 1: The Inherent Spiritual Battleground

This reading frames the Tanya's passage through the lens of an ongoing spiritual struggle, a battle for the soul of both the individual and the collective. The core idea is that existence is not neutral; it is imbued with spiritual energy, and this energy flows either from the side of holiness, connecting us to the Divine, or from the "other side," the sitra achara, which pulls us away from God. The text meticulously details how this spiritual dynamic plays out in human consciousness and behavior. The "ten holy sefirot" represent the divine attributes through which God's presence is expressed and apprehended in the realm of holiness. These are mirrored by the "ten 'crowns of impurity'" which are the manifestations of the sitra achara.

The passage emphasizes the role of intellect (sechel) and character traits (middot). In the divine realm, intellect and middot are aligned with holiness, guiding us towards higher truths and ethical conduct. However, when the intellect is "immature and deficient," as in a child, or when it serves the forces of the sitra achara, it can lead to a preoccupation with "petty things," anger over trifles, boasting, and other negative behaviors. These are not merely psychological flaws; they are seen as the "impure garments" that clothe the forces of impurity, giving them form and expression in thought, speech, and deed.

The implication for Zionism and the State of Israel is profound. This reading suggests that the national project, while potentially rooted in a sacred destiny and a longing for redemption, is also susceptible to the influences of the sitra achara. The pursuit of statehood, security, economic prosperity, and even national pride can become ends in themselves, divorced from their spiritual purpose. The "vanity and striving after the wind" that Ecclesiastes describes can manifest as a focus on power, territorial expansion, or self-interest, all of which can become "impure garments" for potentially negative spiritual forces. The existence of "wicked men" and the prevalence of mundane affairs being "severe and evil" are seen as direct consequences of this spiritual dynamic. However, the text also offers a glimmer of hope: the inherent capacity within every Jew to "abnegate himself completely to the Holy One, blessed is He." This potential for self-nullification in service of God is the antidote to the self-centeredness that fuels the sitra achara. Therefore, the success and spiritual integrity of the Zionist endeavor depend on a constant, conscious effort to align national aspirations with divine will, recognizing that every thought, word, and deed carries spiritual weight. The challenge is to imbue the secular machinery of the state with a transcendent purpose, a constant wrestling with the "other side" to ensure that the national spirit remains tethered to holiness.

Reading 2: The Dynamics of Opposition and Manifestation

This reading interprets the Tanya's passage as a sophisticated exploration of how all existence, including the mundane and even the seemingly negative, derives its being from a divine source, albeit through a process of diminution and concealment. The fundamental principle is that "G–d has made one thing opposite the other." This is not a statement of absolute dualism, but rather a description of how divine vitality is channeled into the world. The holy and the profane are not independent forces, but rather different expressions of God's creative power.

The "divine soul" with its "ten holy sefirot" represents the direct emanation of God's light, a state of being fully aligned with the divine will. In contrast, the sitra achara is not an external force but a "side" or aspect of creation that is "opposite" holiness. It receives its vitality "from behind its back," a metaphor for a more indirect and diminished flow of divine energy. This energy undergoes "innumerable contractions" and diminutions, descending "degree by degree" until it can sustain existence in a state of "exile" within the created form. This process explains how even "evil" and "wickedness" have a form of existence; they are not nothingness, but rather the result of divine light being profoundly obscured and transmuted.

Crucially, the passage notes that within this world of kelipot and sitra achara, there are still "ten sefirot of Asiyah (Action) of the side of holiness," which contain within them the higher worlds. This means that even in the most seemingly mundane or profane realms, there is a hidden spark of holiness, a potential for connection to the Divine. The kelipot themselves are subdivided, with the lower grade being "altogether unclean and evil." This is the source of vitality for impure creatures, forbidden foods, and even the transgressions of the 365 prohibitions.

Applied to Zionism and the State of Israel, this reading offers a more nuanced perspective. It suggests that the creation of a modern state, with all its secular complexities and challenges, is not inherently antithetical to holiness. The state, like all of existence, is a vessel that can be animated by either the side of holiness or the sitra achara. The existence of secularism, political disagreements, and social challenges within Israel are not necessarily signs of divine abandonment, but rather reflections of the inherent duality of existence. The critical point is how these elements are engaged with. Are they allowed to become ends in themselves, divorced from any higher purpose, thus drawing vitality from the diminished side? Or can they be infused with a sense of sacred responsibility, a conscious effort to bring them closer to the divine ideal? The passage implies that even within the "world of kelipot," the potential for divine light to pervade remains. The task for the Jewish people, in their national endeavor, is to actively seek out and elevate these sparks of holiness, to ensure that their actions, policies, and societal structures are not merely "vanity and striving after the wind," but are informed by a deep awareness of the divine presence that can be found even in the most unexpected places. The "abnegation" described earlier can be understood as the act of consciously turning towards the divine source, even when faced with the overwhelming presence of the "other side."

Civic Move

Fostering "Sacred Dialogue" on Shared Values

Given the profound spiritual and philosophical underpinnings of the Tanya's concept of duality, a crucial civic move for fostering dialogue and learning regarding Zionism and modern Israel would be to initiate and cultivate "Sacred Dialogue" groups. These groups would bring together individuals from diverse backgrounds and perspectives within the Israeli and global Jewish community – secular and religious, Ashkenazi and Mizrahi, native-born and immigrant, those with different political leanings – to engage with the core tensions presented by the Tanya and their relevance to the national project.

Action: Establish and support facilitated dialogue circles, both in Israel and in Jewish communities worldwide, dedicated to exploring the relationship between Jewish spiritual tradition and the lived realities of the State of Israel.

Implementation:

• Curriculum Development: Develop a curriculum that draws on texts like the Tanya, alongside historical documents, philosophical essays, and personal narratives, to examine themes of holiness and impurity, self-interest and self-abnegation, covenantal responsibility and civic duty. The curriculum should encourage participants to identify how these concepts play out in contemporary Israeli society and in their own lives.
• Facilitation Training: Train skilled facilitators who are adept at navigating sensitive discussions, creating safe spaces for vulnerability, and guiding participants towards deeper understanding rather than argument. These facilitators should be knowledgeable in both Jewish thought and intergroup dialogue methodologies.
• Diverse Representation: Actively recruit participants from a wide spectrum of Jewish life. This includes individuals who identify as secular, traditional, Orthodox, Reform, Conservative, Reconstructionist, as well as those from various political and social backgrounds. Special attention should be paid to including voices from marginalized communities within Israel and from the global Jewish diaspora.
• Focus on Shared Values: While acknowledging legitimate disagreements on policy and political matters, the dialogue should emphasize the shared foundational values that unite the Jewish people and have historically informed their connection to the land of Israel. This could include concepts such as justice (tzedek), compassion (chesed), human dignity (kavod habriyot), and the pursuit of knowledge.
• Actionable Outcomes: The dialogues should not be purely theoretical. Participants should be encouraged to identify concrete actions they can take in their own communities and spheres of influence to promote greater understanding, bridge divides, and strengthen the spiritual and ethical underpinnings of their commitment to Israel. This could involve educational initiatives, community service projects, or advocacy for policies that reflect shared values.
• Partnerships: Collaborate with existing Jewish educational institutions, community centers, synagogues, and intergroup dialogue organizations to leverage their resources and reach.

Rationale: The Tanya's concept of the sitra achara highlights the ever-present challenge of negative forces, whether internal or external, that can obscure holiness. The creation of Israel, a monumental undertaking, is susceptible to these forces, as are the diverse populations within and connected to it. By creating spaces for "Sacred Dialogue," we can foster a shared consciousness that recognizes these challenges and actively seeks to infuse the national endeavor with spiritual purpose. This move is about learning to discern the "impure garments" and actively choose to clothe our actions, our discourse, and our aspirations in the garments of holiness. It is about moving from a reactive stance against the "other side" to a proactive cultivation of the sacred, fostering a peoplehood grounded in responsibility and hope for a future where the divine spark within the nation is recognized and nurtured. This is an on-ramp to deeper engagement, inviting individuals to become active participants in the ongoing spiritual formation of the Jewish future.

Takeaway

The Tanya's profound insight that "G–d has made one thing opposite the other" offers a critical lens through which to understand the complex journey of Zionism and the modern State of Israel. It teaches us that the spiritual landscape, like the physical one, is characterized by inherent duality, with forces of holiness constantly contending with their opposition, the sitra achara. This is not a call to despair, but an invitation to a more nuanced and responsible engagement with our national destiny.

For us, this means recognizing that the aspirations for a sovereign Jewish homeland, however deeply rooted in sacred longing and historical necessity, are not immune to the allure of the profane or the corrupting influence of self-interest. The "impure garments" of worldly power, nationalism divorced from ethics, and the pursuit of material gain can obscure the divine purpose that lies at the heart of our peoplehood.

However, the Tanya also reveals the enduring strength of the human capacity to choose holiness. Within every Jew, and within the collective Jewish spirit, lies the potential to "abnegate himself completely to the Holy One, blessed is He." This act of self-transcendence is the antidote to the divisive forces that seek to diminish us.

Therefore, our takeaway is one of hopeful responsibility. We are called to actively cultivate the sacred within the secular, to infuse our national life with ethical purpose, and to constantly strive to align our actions with a higher will. By fostering dialogue, by seeking to understand the spiritual dynamics at play, and by consciously choosing to clothe ourselves in the garments of holiness, we can ensure that our peoplehood, and the State of Israel, continue to be a vessel for divine light in the world, a testament to the enduring power of a people committed to a sacred future. The path ahead is complex, fraught with the inevitable tensions of existence, but it is a path illuminated by the possibility of profound spiritual realization.