Tanya, Part I; Likkutei Amarim 6:7

Hook

This passage from Tanya, the foundational text of Chabad Hasidism, opens a universe of spiritual duality, presenting a profound insight into the very fabric of existence: “G–d has made one thing opposite the other.” This simple yet potent declaration is not merely a theological observation; it’s a lens through which we can examine the enduring tensions within the Zionist project and the ongoing journey of modern Israel. It invites us to consider how, in a world inherently structured by contrast and opposition, we navigate the complexities of building and sustaining a nation. The hope embedded in this statement lies in the implicit understanding that opposition is not necessarily destruction, but a necessary component of creation, a source of vitality, and an opportunity for growth. The dilemma, however, is palpable: how do we harness the constructive power of duality and avoid succumbing to its destructive potential, especially when the stakes involve the destiny of a people and the legacy of an ancient land? As we explore this text, we will seek to understand how this ancient wisdom can illuminate our present-day challenges, fostering a deeper appreciation for the intricate tapestry of human experience and the responsibilities we bear in shaping its future. The path of Zionism and modern Israel, with its inherent triumphs and profound struggles, offers a compelling case study in grappling with these fundamental dualities.

Text Snapshot

“G–d has made one thing opposite the other.” This principle permeates the cosmic order. Just as the divine soul is comprised of holy attributes, so too, the “other side” – the profane realm – possesses its own dark counterparts. The Tanya elaborates on this duality, describing the profane soul as having “ten crowns of impurity,” stemming from primal elements and manifesting as negative character traits. These impure forces, when acted upon, clothe themselves in our thoughts, speech, and deeds, constituting the mundane affairs of the world that are “vanity and striving after the wind,” unless directed towards G–d. Conversely, when a person dedicates themselves to Torah and divine service, even a single individual can draw the Divine Presence, as can a gathering of ten. This creation, seemingly dualistic, is ultimately sustained by G–d’s light, which pervades even the lowest realms, though often indirectly, “from behind His back,” a process of descent and dilution.

Context

Date

The foundational ideas of the Tanya were articulated by Rabbi Schneur Zalman of Liadi, the founder of the Chabad-Lubavitch movement, in the late 18th and early 19th centuries. While the specific phrasing and elaboration within Likkutei Amarim 6:7 are from this period, the concept of divine duality and the struggle between holiness and impurity has roots stretching back to classical Jewish texts.

Actor

Rabbi Schneur Zalman of Liadi, known as the Alter Rebbe, was a leading figure in the development of Chabad Hasidism. His aim in writing the Tanya was to make the esoteric teachings of Kabbalah and Hasidism accessible to a broader audience, providing a philosophical and practical framework for spiritual growth and ethical conduct. He sought to equip individuals with the tools to understand the inner workings of the soul and to navigate the challenges of living a holy life in a complex world.

Aim

The primary aim of this passage is to establish a fundamental principle of existence: the presence of opposition and duality. The Alter Rebbe seeks to explain the spiritual source of evil and impurity, not to revel in it, but to understand its nature and its relationship to holiness. By understanding this cosmic duality, individuals can be empowered to actively choose the side of holiness, to elevate their actions, thoughts, and speech towards G–d, and thereby draw divine vitality into their lives and the world. This understanding is crucial for spiritual self-mastery and for fulfilling one's purpose in creation.

Two Readings

The passage from Tanya, Likkutei Amarim 6:7, offers a rich tapestry of meaning, inviting at least two distinct yet interconnected readings, particularly as we consider its resonance with the Zionist endeavor and the modern State of Israel. These readings move from a deeply internalized, spiritual perspective to a more outward-facing, collective responsibility.

Reading 1: The Inner Struggle for Sanctification

This reading focuses on the individual's internal battle between the divine soul and the "other side," the realm of impurity. The core of this perspective lies in the understanding that "G–d has made one thing opposite the other" as a fundamental aspect of creation, not as a flaw, but as a dynamic that allows for the expression of free will and the elevation of the spirit. The Tanya describes the "divine soul" with its ten holy sefirot (divine attributes) and three "holy garments" (thought, speech, deed). Contrasting this is the soul derived from the "other side," characterized by "ten 'crowns of impurity'" and seven "evil middot" (character traits).

The essence of this struggle, as presented here, is that our physical existence, our very being, is a battleground. Our thoughts, words, and actions, if not consciously directed towards G–d, become "impure garments" for the forces of impurity. The text explicitly states that "all mundane affairs are severe and evil" when not directed towards G–d and His service. This is a profound indictment of the secular, of that which is divorced from the divine. It suggests that without a spiritual anchor, even seemingly neutral or positive actions can become conduits for the profane. The child who desires "petty things of inferior worth" exemplifies this; their immature intellect cannot grasp higher values, leading to self-centeredness and potentially harmful inclinations.

The power of this reading lies in its emphasis on personal responsibility and the potential for individual redemption. The Tanya posits that "even when a single individual sits and engages in the Torah the Shechinah rests on him." This is a radical assertion of individual agency. It means that the battle against the "other side" is not solely a cosmic struggle, but one waged within each person's heart and mind. The aspiration, then, is to consciously align one's inner world with the divine will, to transform the "impure garments" into holy ones. This involves constant introspection, self-awareness, and a deliberate effort to imbue every aspect of life – from the most fleeting thought to the most significant action – with holiness.

Applying this to Zionism and modern Israel, this reading highlights the internal spiritual challenge faced by individuals and the collective. The establishment of a Jewish state, while a monumental historical and political achievement, is not inherently a spiritual act in itself. According to this interpretation, the meaning and holiness of the state are derived from the extent to which its citizens – and the state itself – dedicate their actions, thoughts, and speech to G–d. The danger, then, is that the state, like any secular entity, can become a vessel for the "other side" if its purpose is solely nationalistic, materialistic, or devoid of spiritual aspiration. The Zionist dream, from this perspective, is incomplete without a parallel spiritual renaissance, a conscious effort by individuals to elevate their lives and the life of the nation towards G–d. This reading calls for a constant internal rectification, a spiritual vigilance to ensure that the "building of the land" is also the "building of the soul." It warns against the temptation to find ultimate meaning in worldly achievements alone, reminding us that true vitality comes from connection to the divine. The focus is on the Jew within the land, and the transformation of the individual soul as the primary engine of national holiness.

Reading 2: The Cosmic Battle and Collective Responsibility

This second reading broadens the focus from the individual soul to the cosmic struggle between holiness and impurity, and the resultant collective responsibility that falls upon the Jewish people. While the individual struggle is paramount, the Tanya also paints a picture of a world permeated by the "other side," a world where "wicked men prevail" and where vitality is often drawn "from behind its back." This perspective acknowledges the pervasive nature of the profane and the structural challenges that arise from it.

The passage explains that the "other side" is not a void but a system of "ten 'crowns of impurity'" and "innumerable contractions," a descent from the divine light that sustains even its opposition. This "other side" is the source of vitality for "all the nations of the world," as well as for "unclean" creatures and forbidden foods, and crucially, for "all actions, utterances, and thoughts pertaining to the 365 prohibitions." This implies a cosmic order where forces antithetical to holiness are not merely passive absences but active, vital entities that draw their existence from a diminished divine light.

The implication for the Jewish people, as the carriers of the divine spark, is immense. The Tanya states that the holy side is "nothing but the indwelling and extension of the holiness of the Holy One, blessed is He." This indwelling is actualized when a people or individual "abnegates itself completely to Him." The presence of the Shechinah (Divine Presence) in gatherings of ten Jews underscores this collective dimension. The Jewish people, by their very covenantal relationship with G–d, are tasked with being a conduit for His light in a world largely dominated by the "other side."

This reading brings the Zionist movement and the modern State of Israel into sharp relief. The establishment of Israel can be seen as a monumental act of collective will, a striving to bring the Jewish people back to their ancestral homeland and to rebuild their national life. From this perspective, Zionism is not merely a political ideology but a spiritual imperative, a manifestation of the collective soul's yearning for self-determination and for the ability to live a life dedicated to divine service on its own soil. The challenges faced by Israel – the ongoing conflicts, the internal divisions, the struggle for international legitimacy – can be understood through the lens of this cosmic duality. These are not simply geopolitical issues but manifestations of the struggle between the forces of holiness and impurity playing out on a national and international stage.

The responsibility, therefore, is not solely individual but collective and national. The state itself becomes a vehicle for either drawing down divine light or succumbing to the "other side." The Tanya's emphasis on the world of kelipot (husks/shells) and sitra achara (the other side) suggests that the very fabric of the mundane world, including national life, is a realm of potential spiritual peril. The nation that does not actively strive to direct its actions, policies, and collective consciousness towards G–d risks becoming merely a part of the "vanity and striving after the wind."

This reading compels us to look beyond individual piety and consider the spiritual dimension of national policy, collective action, and societal values. It suggests that the success and holiness of the State of Israel are intrinsically linked to its commitment to Jewish values, to justice, to compassion, and to the ultimate service of G–d. The collective engagement in Torah, in prayer, and in acts of loving-kindness becomes a national endeavor, a means of drawing down divine vitality and strengthening the "side of holiness" within the world. The struggles are not signs of failure, but inherent to the cosmic battle, opportunities to reaffirm collective commitment and to draw strength from the divine promise. This perspective calls for a national consciousness that recognizes the spiritual stakes involved in every decision and action, understanding that the rebuilding of the land is intertwined with the elevation of the collective soul of the Jewish people. It is a call to a shared destiny, where the nation's existence is not an end in itself, but a means to a greater spiritual purpose.

Civic Move

Building Bridges of Understanding Through Shared Vulnerability

The profound duality articulated in Tanya, with its stark contrast between holiness and impurity, offers a powerful framework for understanding the deep-seated tensions that often characterize dialogues surrounding Israel and Zionism. The tendency to see the world in stark, opposing terms – us versus them, right versus wrong – can easily become a self-fulfilling prophecy, mirroring the very cosmic duality that the Tanya describes as the domain of the "other side."

To counter this tendency, we must cultivate a civic practice that actively seeks to bridge these divides, not by erasing differences, but by recognizing the shared human experience of struggle and vulnerability that lies beneath them. The Tanya, while seemingly focused on an internal spiritual battle, implicitly acknowledges that this battle is waged within the human condition, a condition shared by all.

Therefore, the civic move I propose is the creation of structured, facilitated dialogues that center on shared vulnerability and common aspirations for a just and peaceful future. This is not about debating political positions or historical narratives in their most entrenched forms, but about creating spaces where individuals from diverse backgrounds – Israelis and Palestinians, Jews and Arabs, proponents and critics of Zionism – can articulate their fears, their hopes, and their deepest values in a safe and empathetic environment.

How this would work:

1. Focus on Personal Narratives and Values: Instead of starting with political grievances, dialogues would begin with prompts designed to elicit personal stories and core values. For example:

   • "What is a moment in your life that instilled in you a deep sense of responsibility towards your community?"
   • "What does 'home' truly mean to you, and what are your deepest hopes for its future?"
   • "Describe a time you felt truly afraid for the future of your people, and what gave you strength in that moment."
   • "What does justice look like in a world with so many competing needs?"

2. Active Listening and Empathy Training: Participants would be trained in active listening techniques, focusing on understanding the emotion and underlying needs behind the words, rather than immediately formulating a counter-argument. The goal is not agreement, but comprehension and validation of the other’s experience.

3. Identifying Shared Aspirations: Through these personal narratives, common threads will inevitably emerge. Participants will discover shared desires for security, dignity, opportunity, and a future where their children can thrive. The dialogue’s success will be measured by the identification and articulation of these shared aspirations, which can then serve as a foundation for more constructive political discourse.

4. The "Tanya" Connection: This approach directly counters the tendency to operate within the realm of sitra achara, where opposition solidifies and demonization becomes easy. By focusing on shared humanity and vulnerability, we are, in effect, seeking to elevate the discourse towards the "side of holiness." We are acknowledging that even in the midst of profound conflict, the divine spark of shared humanity, of shared desire for life and well-being, persists. This can be framed as a collective effort to draw down a higher light, not by denying the darkness, but by illuminating the enduring presence of the good within all people.

5. Long-Term Impact: This move is not a quick fix but a long-term investment in building trust and fostering a more nuanced understanding. It aims to create a ripple effect, encouraging participants to carry this spirit of empathetic engagement into their wider communities. It prepares the ground for more productive political negotiations by humanizing the "other" and by identifying common ground that can transcend political impasses.

This civic move acknowledges the inherent duality of the human condition, as described by the Tanya, but actively chooses to engage with it through empathy and a search for common ground. It recognizes that the path towards peace and reconciliation, both within Israel and in its relationships with its neighbors, requires more than political solutions; it demands a transformation of how we perceive and interact with one another, a conscious effort to elevate our collective discourse beyond the confines of division and towards the shared light of our common humanity.

Takeaway

The wisdom of Tanya, particularly its assertion that "G–d has made one thing opposite the other," offers a profound framework for understanding the intricate journey of Zionism and modern Israel. It reminds us that duality is not an anomaly but a fundamental aspect of existence, a dynamic that can either lead to destructive conflict or serve as a catalyst for elevated purpose.

On an individual level, this passage calls for a constant internal struggle to direct our thoughts, speech, and actions towards holiness, transforming the mundane into the sacred. For the collective, it underscores the immense responsibility of the Jewish people to be a conduit for divine light in a world often dominated by the "other side." The establishment and sustenance of Israel, therefore, are not merely political acts but spiritual endeavors, demanding a conscious and continuous commitment to Jewish values and divine service.

The challenge lies in navigating this inherent duality without succumbing to its divisive potential. Our takeaway is a call to action: to actively choose the "side of holiness" not just in our personal lives, but in our collective endeavors. This means fostering dialogue rooted in empathy and shared vulnerability, recognizing the humanity in all, and striving to build a future where our actions, as individuals and as a nation, are guided by a deep connection to G–d and a commitment to justice and peace. The path forward is not one of erasing opposition, but of understanding its nature and harnessing its energy to elevate ourselves and the world around us.