95 —האם יש ניצוצות טוב באומות העולם לפי התניא

B"H, Monday, the 29th of the month Menachem Av, 5705.

The outstanding Avrechim, may they be successful, who diligently study Nigleh and Chassidus and yearn for the gates and dwelling—students of Tomchei Temimim, may they live—Ferndale, NY.

Shalom u'Vrachah!

Your letter with your note regarding the intention in Tanya chapter 1 on what is written there that the souls of the nations of the world are from kelipot hatmeiot (the impure shells) and "there is no good in them at all." You were uncertain whether there is at least some good in non-Jews since it would seem necessary because they are commanded in the seven Noahide laws. Also, there are righteous among the nations who have a share in the World to Come (according to Rabbi Yehoshua and as ruled by Rambam Hilchot Edut end ch. 11 and Hilchot Melachim end ch. 8), or perhaps there is no good at all as stated in Tanya.

Now, logically—one could argue both ways. For example: a) If we say there is some good within them that acts upon them, then what is the difference between kelipot hatmeiot and kelipat nogah? And why is it said that all their charity etc., is only for self-glorification? Especially since Sanhedrin 57a says that non-Jews are commanded regarding charity. Why then does it say about them (Tanya ch.1 & ch.6) "impure and completely evil; there is no good at all"? b) If you say there is no good at all—how do they continue to exist even when doing charity for self-glorification? Here we have a good deed with a bad intention; how can such an act exist if there is no good at all?

However, this matter has already been explained in Chassidic writings: In short Tanya by tzt"z (printed at the end of Derech Mitzvotecha vol.1), ch.6 he writes: "kelipot hatmeiot—there is no good at all (meaning in their essence but in a state of exile within them there exists Divine vitality—a spark from the ten sefirot of Asiyah within which are ten sefirot of Yetzirah etc.)." In greater detail he writes in the discourse Padah B'Shalom 5679: "What Tanya says that kelipot hatmeiot have no good at all does not mean that there is absolutely no spark whatsoever—for nothing can exist without some spark of goodness (even though their existence comes from makif [encompassing light], nevertheless it must contain some spark etc.), only that this spark has become so distant and darkened that it is as if evil etc.—meaning they have absolutely no sense of G‑dliness whatsoever," end quote. The same appears also in Ner Chanukah 5679 and Vayigadlu HaNe'arim 5665: "the good becomes evil like a piece that becomes non-kosher." See also Tanya ch.24 and Iggeret HaKodesh sec.25; see also Kuntres U'Maayan maamar four where he explains Tanya ch.24 and when quoting "even though he does not perceive," he adds "meaning without their awareness." See also Torah Ohr discourse Re'eh Re'ach Beni—that there exists vitality via makif—they do not feel it—and via pnimiyut which becomes absorbed within them; absorption explained in discourse Patach Eliyahu 5702.

This could be elaborated further but since I am hurrying to reply I did not want to delay your letter.

With wishes for great success in study and action, and with blessings for immediate teshuvah and immediate redemption with B'Derech HaEmes—and as it says "And all your children will be taught by Hashem" (Yeshayahu 54:13), so too in the future even gentiles will be clarified as will happen—and "I will remove..." etc.

This was printed in Tanya with sources—a collection of commentaries etc., chapter one page 48—and completed according to a copy from the secretariat. For its content see also above letter #14.

* See Yoreh Deah sec.92 par.4 that the main matter of chaticha na'aseit neveilah applies only to animals; this will be clarified based on what Zohar II p.125a says—that through animals Sitra Achra draws nourishment from holiness; also see Moreh Nevuchim III [ch.48] that through animals idolatry applies.

Summary

The Rebbe explains that while non-Jews possess a Divine spark enabling existence, this spark remains hidden and unrecognized within them—hence Tanya's statement that “there is no good at all” refers to their essence, not to total absence of any Divine vitality.