This dualism needs to be reread from our vantage of connection to the classic texts.
In the first half of the nineteenth century, Rabbi Zvi Hirsch Chajes dealt with these texts by claiming that rabbinic texts were written in a binary black and white, good and evil style for didactic purposes.[15] <ref>Z. H. Chajes, The Student's Guide through the Talmud (New York : P. Feldheim, c1960).</ref> While this is a fine approach for dealing with rabbinic texts and it should be developed further, the demonic dualism and the dehumanization texts also need to be addressed.
An example of the possibilities of rereading can be seen in the history of the statements in Tanya written by R. Schneur Zalman of Liady, the founder of the Chabad Hasidic dynasty. He clearly states at the beginning of his work Likkute Amarim (Tanya) that, as presented in Lurianic writings, gentiles do not have souls.[16]<ref>See Tanya, chapter 1; Iggeret haKodesh 25.</ref>
Nevertheless, this dualistic statement was transformed by later generations of Chabad thinkers into a historical inclusivism, in which the gentiles today are part of the messianic progress; or into a hierarchal inclusivism, in which the gentiles have greater needs to purify themselves.<ref>Yitzhak Nahmani,Sefer Torat Ha-gilgul, Nefesh, Ruah U-neshamah. (Netanyah : Y. Nahmani, 755 [171995]). In this volume Nahmani tries to downplay the dualism by rejecting the theory that gentile souls come from the evil side. Using sources from elsewhere, Nahamni argues that all souls originate in Adam, and even Esau and Ishmael have Divine lights.</ref>
== Early life ==
*[http://www.ramhal.org The Kabbalah of the Ari za"l, according to the Ram`hal, synthesized 18 pages summary of the ''Etz `Hayim'']
*[http://www.kabbalah-arizal.nl/eng.html Center for Lurian Kabbalah]
