Tanya, Part I; Likkutei Amarim 10:1

Sugya Map: The Hierarchy of Righteousness and the Conversion of Evil

Issue:

The Tanya's categorization of spiritual attainment into three levels of righteousness: the "incompletely righteous" (צדיק ורע לו), the "completely righteous" (צדיק וטוב לו), and the "superior men" (בני עליה). The core of the discussion revolves around the nature of the "evil animal soul" (הנפש הבהמית), its eradication, its conversion, and the corresponding levels of love for God and hatred for the sitra achara.

Nafka Mina(s):

1. Personal Spiritual Trajectory: Understanding these levels provides a framework for assessing one's own spiritual progress and identifying areas for refinement.
2. Nature of Divine Service: The motivation and quality of avodat Hashem differ significantly between these levels, impacting the perception of one's service.
3. Understanding Reward and Punishment: The distinction between "suffering" and "prosperity" associated with the first two levels has implications for how one interprets personal experiences and divine providence.
4. Theological Understanding of Evil: The Tanya posits a process of tikkun (rectification) for evil itself, not just its subjugation, a concept with profound theological ramifications.
5. The Ideal of a Leader/Sage: The characteristics of the "superior men" (בני עליה) define the highest aspirations for spiritual leadership and influence.

Primary Sources:

• Tanya, Part I, Likkutei Amarim 10:1: The central text under analysis.
• Deuteronomy 21:21: Cited for "root out the evil from within you" (וּבִערְתָּ הָרָע מִקִּרְבֶּךָ).
• Psalms 139:22-23: Cited for "I hate them with the utmost hatred; I regard them as my own enemies. Search me, [L–rd,] and know my heart…" (שִׂנְאָה תַעֲלֶה בְּרֹעַ—שְׂנֵאתִים, כִּי-תַעֲלֶה בִּי, חֲקֹר-נָא אוֹתִי, וְדַע לְבָבִי).
• Chullin 97b ff.: Cited for the halachic concept of batel b'shishim (nullification by sixty parts) as a metaphor for subjugated evil.
• Sukkah 45b; Sanhedrin 97b: Cited for the Gemara's mention of "Eighteen thousand righteous men" (י״ח אלפי צדיקים) and "superior men" (בני עליה).
• Zohar I:4a (Introduction): Cited for the concept of converting darkness to light and bitterness to sweetness as a prerequisite for spiritual ascent.
• Tikkunei Zohar, Introduction 1b: Cited for the definition of a chassid (kindly one) as one who acts with benevolence toward his Creator, uniting the Holy One and His Shechinah.
• Zohar III:281a (Raaya Mehemna on Parashat Teitzei): Cited for the analogy of a son ingratiating himself with his parents, willing to sacrifice himself for them.
• Isaiah 55:1: Cited for "Ho! All who thirst, go to water" (הוֹ כָּל-צָמֵא לְכוּ לַמַּיִם).

Text Snapshot

Tanya, Part I, Likkutei Amarim 10:1:

Behold, when a person fortifies his divine soul and wages war against his animal soul to such an extent that he expels and eradicates its evil from the left part—as is written, “And you shall root out the evil from within you”—yet the evil is not actually converted to goodness, he is called “incompletely righteous” or “a righteous man who suffers.” That is to say, there still lingers in him a fragment of wickedness in the left part, except that it is subjugated and nullified by the good, because of the former’s minuteness. Hence he imagines that he has driven it out and it has quite disappeared. In truth, however, had all the evil in him entirely departed and disappeared, it would have been converted into actual goodness. The explanation of the matter is that “a completely righteous man,” in whom the evil has been converted to goodness and who is consequently called “a righteous man who prospers,” has completely divested himself of the filthy garments of evil. That is to say, he utterly despises the pleasures of this world, finding no enjoyment in human pleasures of merely gratifying the physical appetites instead of [seeking] the service of G–d, inasmuch as they are derived from and originate in the kelipah and sitra achara, for whatever is of the sitra achara is hated by the perfectly righteous man with an absolute hatred, by reason of his great love of G–d and of His holiness with profuse affection and delight and superlative devotion, as is stated above. For they are antithetical one to the other. Thus it is written, “I hate them with the utmost hatred; I regard them as my own enemies. Search me, [L–rd,] and know my heart….” Hence, according to the abundance of the love toward G–d, so is the extent of the hatred toward the sitra achara and the utter contempt of evil, for contempt is as much the opposite of real love as is hatred. The “incompletely righteous” is he who does not hate the sitra achara with an absolute hatred; therefore he does not also absolutely abhor evil. And as long as the hatred and scorn of evil are not absolute, there must remain some vestige of love and pleasure in it, and the fouled garments have not entirely and absolutely been shed; therefore the evil has not actually been converted to goodness, since it still has some hold in the filthy garments, except that it is nullified because of its minute quantity and is accounted as nothing. Therefore such a person is called a righteous man, in whom the evil is subjugated and surrendered to him. Accordingly, his love of G–d is also not perfect, with the result that he is called “incompletely righteous.” Now, this grade is subdivided into myriads of degrees in respect of the quality of the minute evil remaining [in him] from any of the four evil elements, as well as in relation to its proportionate abnegation by reason of its minuteness, such as, by way of example, one in sixty, or in a thousand, or in ten thousand, and the like. Such are the gradations of the numerous righteous men who are to be found in every generation, as mentioned in the Gemara, viz., “Eighteen thousand righteous men stand before the Holy One, blessed is He.” However, it is with regard to the superior quality of the “completely righteous” that Rabbi Shimon bar Yochai said, “I have seen superior men ( benei aliyah), and their numbers are few….” The reason for their title of “superior men” is that they convert evil and make it ascend to holiness, as is written in the Zohar in the Introduction, that when Rabbi Chiya wished to ascend to the hechal (heavenly shrine) of Rabbi Shimon bar Yochai, he heard a voice come out and say, “Which of you, before coming here, has converted darkness into light and bitter taste into sweetness? [Otherwise] do not approach here,” and so forth. A further explanation of the title “superior men” is that their service in the category of “do good,” in the fulfillment of the Torah and its commandments, is for the sake of the Above, the ultimate of the highest degrees, and not merely in order to attach themselves to G–d so as to quench the thirst of their [own] soul, which thirsts for G–d, as is written, “Ho! All who thirst, go to water,” as is explained elsewhere. Rather [their service is,] as explained in Tikkunei Zohar, “Who is kind?—He who conducts himself with benevolence toward his Creator—toward His nest, uniting the Holy One, blessed is He, and His Shechinah within those who dwell in the nethermost worlds.” As also explained in Raaya Mehemna on Parashat Teitzei, “In the manner of a son who ingratiates himself with his father and mother, whom he loves more than his own body and soul…and is prepared to sacrifice his own life for them, to redeem them…,” and as is explained elsewhere. [And both interpretations are complementary, for through acts of refinement of the good out of the nogah, one elevates the “feminine waters,” causing “supernal unions” to bring down the “masculine waters” which are the flow of [Divine] kindness contained in each of the 248 positive precepts, all of which are in the nature of kindness and “masculine waters,” that is to say, the flow of holiness of His G–dliness, blessed be He, from above downward, to be clothed in those who live in the lower worlds, as explained elsewhere.]

Dikduk/Leshon Nuance:

1. "Expels and eradicates its evil from the left part" (מגרש ומבטל את רועו מן הצד השמאלי): The phrase "מגרש ומבטל" (expels and nullifies/makes void) suggests an active, forceful removal. The specification "מן הצד השמאלי" (from the left part) is significant, as the sitra achara (the "other side," the realm of evil) is metaphorically located in the left of the spiritual anatomy.
2. "Yet the evil is not actually converted to goodness" (ואין הרע מתהפך לטוב ממש): The emphasis on "ממש" (actually/truly) is crucial. It distinguishes between a state of suppression and a state of transformation. This is the core distinction between the tzadik verua lo and the tzadik vetov lo.
3. "Fragment of wickedness... subjugated and nullified by the good, because of the former’s minuteness" (רסיס מן הרע... הנכנע ונבטל על ידי הטוב מפני מיעוטו): The terms "רסיס" (fragment) and "מיעוט" (minuteness) highlight the diminished but not annihilated nature of the evil. "נכנע" (subjugated/conquered) and "נבטל" (nullified) describe its state of being overpowered.
4. "Filthy garments of evil" (בגדי זוהמת הרע): A powerful metaphor for the remnants of sin and impurity. The shedding of these garments is a prerequisite for true spiritual purity.
5. "Utterly despises the pleasures of this world" (שונא בזו החטא… ואין לו הנאה כלל): The strength of the negative emotion ("שונא בזו" - hates this, "בזוי" - despised) is directly proportional to the love of God. This is a key characteristic of the tzadik vetov lo.
6. "Antithetical one to the other" (הפכים זה לזה): The stark opposition between love of God and attachment to the sitra achara necessitates a complete rejection of the latter.
7. "Contempt is as much the opposite of real love as is hatred" (כי הבוז הרי הוא הפך האהבה האמיתית כשנאתה): This introduces baz (contempt) as a crucial component alongside sinah (hatred). It implies a profound disdain that goes beyond mere aversion.
8. "Convert darkness into light and bitter taste into sweetness" (הפך חשכות לאור וטעם מר למתוק): This evocative phrase from the Zohar describes the transformative power of the tzadikim gemurim and benei aliyah, where even the remnants of evil are transmuted.
9. "Uniting the Holy One, blessed is He, and His Shechinah within those who dwell in the nethermost worlds" (לייחדא קודשא בריך הוא ושכינתיה בתחתונים): This defines the highest level of service for the benei aliyah – not merely personal ascent, but the elevation of the mundane and the unification of God and His presence in the world.

Readings

Rabbi Moshe Isserles (The Rema)

While the Tanya presents a structured hierarchy of spiritual states, the Rema, in his commentary on Maimonides' Mishneh Torah, offers insights into the very nature of the human soul and its capacity for spiritual achievement, particularly in the context of teshuvah (repentance) and the struggle against inclination. Though not directly engaging with the Tanya's tripartite division in chapter 10, his foundational approach to teshuvah illuminates the underlying principles.

In his discussion on teshuvah in Hilchot Teshuvah (Laws of Repentance) 2:4, Maimonides states that a person who has sinned and then repents, and then encounters the same opportunity to sin again, is highly esteemed. The Rema elaborates on this by emphasizing the internal struggle. He notes that even after repentance, the inclination (yetzer hara) is not entirely eradicated but is merely subdued. This mirrors the Tanya's concept of the tzadik verua lo where the evil is subjugated but not entirely gone. The Rema writes, "However, even after repentance, the inclination is not removed from him entirely, for it is not possible to remove it from the world, but it is subdued and weakened, and the person is not tempted by it as he was before."¹ This sentiment directly resonates with the Tanya's description of the "incompletely righteous" man, who "imagines that he has driven it out and it has quite disappeared," when in reality, "there still lingers in him a fragment of wickedness... except that it is subjugated and nullified by the good, because of the former’s minuteness." The Rema's focus on the enduring presence of the yetzer hara, albeit in a weakened state, underscores the difficulty of complete eradication and transformation.

Furthermore, the Rema's understanding of the teshuvah process highlights the concept of teshuvah gemurah (complete repentance). He explains that the sign of true repentance is that when the opportunity to sin recurs, the person refrains from it. This refraining, for the Rema, is not necessarily the result of the evil being "converted to goodness" in the Tanya's sense, but rather a testament to the strength of the will and the acquired habit of righteousness. He states, "And the sign of complete repentance is that when the opportunity to sin recurs, he does not sin."² This implies that the tzadik vetov lo in the Tanya, who has "completely divested himself of the filthy garments of evil," achieves this state through an ongoing, active process of choice and commitment, not necessarily a passive transmutation. The Rema's perspective, therefore, emphasizes the volitional aspect and the persistent effort required to maintain a state of righteousness, even when the "evil" is no longer a dominant force. His analysis, grounded in Maimonides, provides a halachic counterpoint and complement to the Tanya's mystical framework, focusing on the observable actions and the internal resolve that define spiritual progress.

¹ Rema on Maimonides, Hilchot Teshuvah 2:4. ² Ibid.

Rabbi Asher ben Yechiel (The Rosh)

The Rosh, a prominent pillar of the Spanish poskim, often grapples with the practical and conceptual implications of spiritual states within the framework of Halakha. While his writings do not explicitly delineate the Tanya's tiered system of righteousness, his approach to understanding the human condition and the struggle against sin sheds light on the underlying principles. In his commentary on the Talmud, particularly on tractates dealing with ethics and character, the Rosh emphasizes the dual nature of man and the constant need for self-vigilance.

In his commentary on the Ethics of the Fathers (Pirkei Avot) 2:1, the Rosh discusses the verse, "Know what is above you: a watchful eye, a listening ear, and a hand that inscribes all deeds." He explains that "a watchful eye" refers to God's knowledge of all our thoughts and intentions, "a listening ear" to His hearing of our prayers and pleas, and "a hand that inscribes" to His recording of our actions. The Rosh then connects this to the individual's responsibility: "And this is what is meant by 'Know what is above you,' meaning, know that you are constantly being observed, and this should lead you to restrain yourself from sin."³ This emphasis on constant observation and the resultant need for self-restraint aligns with the Tanya's portrayal of the struggle against the animal soul. The "incompletely righteous" man, according to the Tanya, has subjugated his evil inclination, but "there still lingers in him a fragment of wickedness." The Rosh's admonition to "restrain yourself from sin" is precisely the active principle that keeps this lingering fragment in check. The Rosh, by focusing on the observable behavioral outcome of spiritual awareness – restraint and self-control – provides a practical lens through which to understand the state of the tzadik verua lo.

Furthermore, the Rosh's discussions on teshuvah and the severity of sin often imply a nuanced understanding of the soul's battle. He frequently stresses that even seemingly minor transgressions can have significant repercussions, reflecting a deep concern for the purity of the soul. While he doesn't articulate the precise mechanism of "conversion of evil to goodness," his concern for preventing sin and promoting righteousness implies that the ideal state is one where the inclination towards evil is not merely dormant but actively overcome and, ideally, transmuted into positive energy directed towards God. The Tanya's concept of "shedding the filthy garments of evil" finds a parallel in the Rosh's emphasis on maintaining purity of action and intention. The Rosh's perspective, therefore, serves as a grounding force, reminding us that the spiritual journey described by the Tanya is not a purely theoretical construct but has tangible implications for how one lives a life of ethical and religious commitment.

³ Rosh, Commentary on Pirkei Avot 2:1. ⁴ Ibid.

Rabbi Elijah ben Solomon Zalman, the Vilna Gaon

The Vilna Gaon, a towering figure of post-Talmudic scholarship, offered profound insights into the nature of the soul and its relationship with the divine. While the Gaon's approach was primarily rooted in the exegesis of the Written and Oral Law, his occasional Kabbalistic allusions and his emphasis on the rectification of the soul provide a unique perspective on the Tanya's classifications. The Gaon’s profound understanding of the interconnectedness of all things in creation and his emphasis on the spiritual significance of every mitzvah and every thought allow us to view the Tanya’s hierarchy through a prism of cosmic rectification.

The Gaon, in his commentary on Proverbs (Mishlei), often discusses the concept of tikkun (rectification) as it applies to the individual and the cosmos. He posits that every act of sin creates a disruption in the spiritual fabric, and every act of teshuvah or mitzvah serves to repair this disruption. This perspective can be applied to the Tanya's distinction between the tzadik verua lo and the tzadik vetov lo. For the Gaon, the "incompletely righteous" individual, who has subjugated their evil inclination, has indeed performed a significant tikkun by preventing further sin. However, the fact that "evil is not actually converted to goodness" signifies that the original disruption caused by the latent evil has not been fully mended. The latent evil, even when suppressed, represents a spiritual "scar" or a potential for future disruption. The Gaon might view this state as one where the outward manifestation of sin is controlled, but the underlying root of evil has not been fully uprooted and transformed.

Conversely, the tzadik vetov lo, who has "converted evil into goodness," has achieved a more profound level of tikkun. According to the Gaon's worldview, this individual has not only repaired the damage but has actively transformed the very source of the disruption. The "filthy garments" are not merely discarded but are cleansed and perhaps even rewoven into garments of holiness. The Gaon's emphasis on the meticulous observance of mitzvot as a means of drawing down divine energy and rectifying the world can be seen as the pathway to this elevated state. The "conversion of evil to goodness" is thus understood as the ultimate rectification, where even the potential for sin becomes a source of strength for holiness. The Gaon’s interpretation suggests that the "superior men" (בני עליה) are those who, through their profound understanding and perfect service, participate in the grand cosmic tikkun, transforming not only themselves but also contributing to the rectification of the entire creation. His perspective, therefore, imbues the Tanya's categories with a cosmic significance, highlighting the individual's role in the larger process of divine restoration.

⁵ See, for example, the Gaon's commentary on Proverbs 16:6. ⁶ Ibid.

Friction

Kushya 1: The Paradox of Subjugation and Transformation

The Tanya presents a seeming paradox: the "incompletely righteous" man has "expelled and eradicated its evil... to such an extent that he imagines that he has driven it out and it has quite disappeared," yet "the evil is not actually converted to goodness." The text then explains that this is because "there still lingers in him a fragment of wickedness... except that it is subjugated and nullified by the good, because of the former’s minuteness." Conversely, the "completely righteous" man has had his evil "converted into actual goodness" by "completely divesting himself of the filthy garments of evil."

The friction arises from the apparent contradiction between the effect of subjugation (making evil appear to have disappeared) and the absence of transformation into goodness. If the evil is so thoroughly subjugated and nullified by its minuteness that it is "accounted as nothing," how can it still be considered "evil" in a way that prevents its conversion to goodness? If it's truly nullified, it should either be gone or transformed. If it's not transformed, it suggests it still possesses its inherent nature of "evil," which contradicts its apparent complete subjugation.

Terutz 1.1: The Nature of "Nullification" (Bitul)

This friction can be resolved by distinguishing between two forms of bitul (nullification): halachic nullification and ontological nullification. The Tanya's description of the tzadik verua lo employs a concept akin to batel b'shishim (nullification by sixty parts), as alluded to in footnote 6. In halacha, when a forbidden substance is mixed with a large quantity of permitted substance, it becomes nullified and does not render the mixture forbidden. However, this halachic nullification does not mean the forbidden substance ceases to exist ontologically. It is still present, but its effect is neutralized due to its insignificance.

Similarly, the "fragment of wickedness" in the tzadik verua lo is halachically nullified by the overwhelming dominance of the divine soul and the good inclination. Its influence is so minimal that it cannot lead the person to sin actively. However, it has not undergone ontological transformation. It remains a residue of the kelipah, a potential energy that, if circumstances were different (e.g., a moment of weakness, a lapse in vigilance), could theoretically reassert itself, albeit with great difficulty. This lingering, albeit minuscule, presence prevents it from being "converted into actual goodness," which implies a complete transmigration of its essence into a holy attribute. The tzadik vetov lo, on the other hand, has achieved an ontological transformation, where the very essence of the former evil has been refined and elevated to become a source of holiness.

Terutz 1.2: The Imperfect Nature of Subjugation

Another approach focuses on the inherent limitations of "subjugation" versus "eradication." The Tanya states the individual "expels and eradicates its evil... to such an extent that he expels and eradicates its evil from the left part." This suggests a forceful expulsion and a nullification of its active power. However, the phrase "from the left part" is crucial. The sitra achara is a distinct realm, and merely pushing its influence out of one's domain does not necessarily alter its fundamental nature.

The "incompletely righteous" man has succeeded in banishing the evil's presence from his internal "kingdom," making it subservient. But this banishment is akin to a conquered territory that is under occupation; the occupying force (the good inclination) maintains control, but the conquered entity (the evil inclination) still exists and retains its inherent character, albeit suppressed. The "filthy garments" metaphor is apt here; they are removed from the person's immediate wearing, but they still exist as "filthy garments." For the evil to be "converted to goodness," it would need to be repurposed or reconstituted into something holy, not merely pushed aside. This requires a deeper, more fundamental alteration of its essence, which the subjugated evil has not undergone.

Kushya 2: The Motivation for Service in the "Incompletely Righteous"

The Tanya states that the "incompletely righteous" man's love of G–d is "not perfect, with the result that he is called 'incompletely righteous.'" This implies a deficiency in the quality of his love. The text further contrasts this with the "completely righteous" man, whose service is "for the sake of the Above, the ultimate of the highest degrees," and not "merely in order to attach themselves to G–d so as to quench the thirst of their [own] soul."

The friction arises from understanding the motivation of the "incompletely righteous" man. If he has achieved a state where his evil inclination is subjugated and nullified, and he "imagines that he has driven it out and it has quite disappeared," what drives his continued service if not a genuine, albeit imperfect, love for G–d? If his love is not perfect, is it merely a refined form of self-interest, seeking to avoid the consequences of the residual evil, or is there a genuine, albeit less intense, connection to the Divine? The description of the tzadik vetov lo as not merely seeking to "quench the thirst of their [own] soul" implies that the tzadik verua lo might be motivated by this self-fulfillment, even if imperfectly. This raises the question of whether his service is truly l'shem Shamayim (for the sake of Heaven) at all, or if it's a sophisticated form of self-preservation and self-gratification.

Terutz 2.1: The Spectrum of Love and the Implied Motivation

The Tanya itself provides the answer by stating that the "incompletely righteous" man's love of G–d is "not perfect." This "not perfect" love still exists; it is not absent. The deficiency lies in its intensity and purity. While the tzadik vetov lo possesses "profuse affection and delight and superlative devotion," the tzadik verua lo has a lesser degree of this.

The motivation for the tzadik verua lo's service can be understood as stemming from a genuine, though not absolute, love for G–d. The subjugation of his evil inclination is a testament to his desire to please God and draw closer to Him. However, because there is still a "vestige of love and pleasure in [evil]" and the "fouled garments have not entirely and absolutely been shed," his love is not absolute. This means that his service, while directed towards God, may still be tinged with the desire for personal spiritual satisfaction or the avoidance of spiritual discomfort. He loves God, but perhaps not with the all-consuming passion that eclipses all other desires. His service is still "for the sake of the Above," but perhaps not yet at the "ultimate of the highest degrees" as described for the benei aliyah. The desire to "quench the thirst of their [own] soul" is not necessarily a negative, selfish motivation; in the context of divine service, it can be a legitimate expression of the soul's inherent longing for its source. The distinction lies in whether this longing becomes the sole or primary driver, eclipsing the pure desire to give pleasure to the Creator.

Terutz 2.2: The Role of "Contempt" and "Hatred"

The Tanya explicitly states that "the ‘incompletely righteous’ is he who does not hate the sitra achara with an absolute hatred; therefore he does not also absolutely abhor evil. And as long as the hatred and scorn of evil are not absolute, there must remain some vestige of love and pleasure in it." This provides a direct link between the intensity of his love for God and his hatred for evil.

The tzadik verua lo's service is not driven by the same absolute purity of motive as the tzadik vetov lo. While he is fighting the evil, he hasn't achieved the "absolute hatred" and "utter contempt" for the sitra achara. This implies that his focus is still partly on managing and suppressing the internal struggle. His service might therefore be characterized by a more pragmatic approach: doing good to ensure the subjugation of evil, rather than acting out of a pure, unadulterated love that sees no need for such pragmatic considerations. The "thirst of their [own] soul" could be interpreted as the soul's natural desire to be free from the vestiges of evil and to experience the peace and joy that comes from a purer connection with God. This desire, while personal, is still aligned with God's will, but it lacks the selfless transcendence of the tzadik vetov lo.

Intertext

1. The Kabbalistic Concept of Tikkun and the Refinement of Nefesh, Ruach, Neshamah

The Tanya's hierarchy of righteousness is deeply rooted in Kabbalistic thought, particularly the understanding of the human soul's tripartite structure: Nefesh (animal soul), Ruach (emotional soul), and Neshamah (divine soul). The struggle described in the Tanya is the Nefesh HaBahamit (animal soul) battling against the Neshamah (divine soul). The "incompletely righteous" individual has effectively subdued the Nefesh HaBahamit, ensuring that the Ruach and Neshamah are in control. However, the Nefesh HaBahamit is not fully transformed.

This resonates with the Kabbalistic concept of tikkun, the process of rectifying and elevating the lower spiritual realms. The Zohar states, "Know that the evil inclination is not entirely abolished, but it is transformed and ascends to holiness."¹ This echoes the Tanya's distinction: for the tzadik verua lo, the evil is subjugated but not yet transformed in its essence. For the tzadik vetov lo, the evil is transformed and ascends to holiness. The Tanya's explanation of "converting darkness into light and bitter taste into sweetness" is a direct application of this Kabbalistic principle of tikkun at the individual level. The "filthy garments" represent the unrectified Nefesh HaBahamit, and shedding them signifies the elevation of this soul-part.

¹ Zohar I:4a.

2. Maimonides' Hilchot De'ot and the Cultivation of Character

Maimonides, in Mishneh Torah, Hilchot De'ot (Laws of Character Traits), outlines the concept of the "middle way" (derech ha'emtza'i) as the path to spiritual and ethical perfection. He teaches that virtues lie between two extremes of vice, and one must strive to adopt the virtuous trait while avoiding both extremes. For example, courage is the middle way between recklessness and cowardice.

The Tanya's "incompletely righteous" man can be seen as someone who has successfully adopted the "middle way" by subjugating the extremes of vice (the evil inclination's active impulses) and the extremes of potentially misdirected virtue (e.g., an obsessive pursuit of asceticism that neglects practical life). His Ruach and Neshamah are strong enough to maintain this balance. However, the tzadik vetov lo goes beyond merely adhering to the middle way; he actively "converts" the potential for vice into a source of strength for virtue. The Tanya's emphasis on "utterly despising the pleasures of this world" and the "absolute hatred" for the sitra achara suggests a level of engagement that transcends mere moderation. Maimonides' framework provides a halachic and ethical blueprint for maintaining balance, while the Tanya delves into the deeper mystical dimension of transforming the very nature of one's inclinations.

² Maimonides, Mishneh Torah, Hilchot De'ot 1:3-4.

3. The Concept of Kavanah (Intention) in Prayer and Mitzvot

The Tanya's distinction between the service of the "incompletely righteous" and the "completely righteous" touches upon the concept of kavanah (intention) in Jewish practice. The text notes that the tzadik vetov lo's service is "for the sake of the Above, the ultimate of the highest degrees," and not merely to "quench the thirst of their [own] soul." This highlights the ideal kavanah of selfless devotion.

The Gemara in Berachot discusses the ideal kavanah for prayer. It states that one should pray as if one's life depends on it, but also as if one's life is already in God's hands. This paradox reflects a balance between engagement and surrender. For the tzadik verua lo, the kavanah might be strong, focused on fulfilling God's will and maintaining a spiritual state, but it could still be partly motivated by the desire for personal spiritual well-being or the assurance of divine favor that comes from proper observance. The tzadik vetov lo, however, achieves a higher level of kavanah where the desire to please God and to unite Him with His Shechinah in the lower worlds is paramount, eclipsing personal needs. This ideal kavanah is also described in the Zohar as "uniting the Holy One, blessed is He, and His Shechinah within those who dwell in the nethermost worlds," indicating a focus on the cosmic implications of one's actions.

³ Berachot 29b.

4. The Halachic Principle of Chiyuv u'p'sharah (Obligation and Compromise)

The Tanya's description of the tzadik verua lo as having "myriads of degrees in respect of the quality of the minute evil remaining... as well as in relation to its proportionate abnegation... such as, by way of example, one in sixty, or in a thousand, or in ten thousand" directly invokes the halachic principle of chiyuv u'p'sharah (obligation and compromise), particularly in matters of issur v'heter (forbidden and permitted).

The classic example is batel b'shishim (nullification by sixty parts), where a small quantity of a forbidden substance is nullified in a larger quantity of permitted food. The Tanya uses this as a metaphor for how the remaining evil in the tzadik verua lo is nullified by the vast superiority of the good. This implies that while the evil is present, its practical impact is negligible. The different fractions (one in sixty, one in a thousand) represent the varying degrees of "purity" or "completeness" among the "incompletely righteous." This halachic concept, rooted in practical application, provides a concrete, albeit analogical, framework for understanding the graded nature of spiritual states in the Tanya. It suggests that just as certain mixtures are permissible due to the insignificance of the forbidden element, so too is the spiritual life of the tzadik verua lo permissible and functional, despite the lingering, insignificant presence of evil.

⁴ See Chullin 97b ff. for discussions on batel b'shishim.

Psak/Practice

The Tanya's sophisticated analysis of righteousness has significant implications for how we approach personal spiritual development and understand the spiritual stature of others. While the Tanya delineates distinct levels, it's crucial to note that these are not static categories but dynamic states of being.

1. Self-Assessment and Aspiration: The primary psak derived from this text is the imperative for continuous self-assessment and striving for higher spiritual attainment. The existence of the tzadik vetov lo and benei aliyah serves as an aspiration, not a judgment. The tzadik verua lo is still a righteous man, a significant achievement. The goal is not to condemn oneself for not being a tzadik vetov lo, but to recognize the ongoing process of tikkun and to aspire to the higher levels. The "incompletely righteous" state is not a terminal diagnosis but a stage in the journey, characterized by the need for continued vigilance and refinement of one's love for God and hatred for evil.

2. The Metaphor of Batel b'Shishim as a Heuristic: The analogy to batel b'shishim offers a practical heuristic for understanding the relative impact of minor spiritual flaws. While one should always strive for perfection, the Tanya suggests that minor, residual inclinations towards evil that are completely subjugated and have no practical impact on one's actions are not necessarily disqualifying. This doesn't permit complacency but provides a framework for self-compassion and realistic goal-setting, provided the subjugation is genuine and maintained. The focus remains on the intent to serve God and the actions that reflect this intent, rather than an unattainable state of absolute internal purity from all vestiges of inclination.

3. The Nature of Teshuvah and Spiritual Growth: The Tanya's distinction underscores that teshuvah is not a one-time event but a continuous process. Even after achieving the state of the tzadik verua lo, the journey continues towards the tzadik vetov lo. This emphasizes the dynamic nature of spiritual growth, where constant effort is required to transform rather than merely suppress. The focus on "converting evil to goodness" implies that the ultimate goal is not just avoiding sin but actively engaging with the remnants of one's past struggles in a way that enhances one's connection to holiness.

4. Humility in Spiritual Judgment: The text's detailed classification and the mention of "myriads of degrees" within the tzadik verua lo category serve as a powerful reminder against judging others. It suggests that the internal spiritual landscape is far more complex than can be outwardly perceived. While the criteria for distinguishing these levels are internal (love of God, hatred of sitra achara), the outward manifestation of a righteous life is the standard by which we can judge, but with the understanding that the internal reality may be far more nuanced.

Takeaway

The Tanya presents a nuanced spiritual topography, differentiating not just between good and evil, but between the subjugation of evil and its complete transformation, delineating the profound difference this makes in one's relationship with God. True spiritual ascent lies not merely in battling sin, but in the arduous, yet ultimately redemptive, process of converting the very essence of negativity into a higher form of holiness.