Tanya, Part I; Likkutei Amarim 10:1

Hook

It might seem straightforward: the Tanya distinguishes between a "righteous man" and a "completely righteous man," implying a linear progression. But the truly fascinating part is how the nature of evil's residual presence, or its complete absence and transformation, defines these categories, moving beyond mere action to the very essence of one's internal landscape. It’s not just about what you do, but how the very fabric of your being has processed and transmuted the negative.

Context

To truly grasp the weight of this passage from Tanya, Part I, Chapter 10, we need to situate it within the broader landscape of Jewish thought on spiritual progression. This chapter is a pivotal moment in Rabbi Schneur Zalman of Liadi's magnum opus, where he meticulously unpacks the intricate psychic architecture of the human being as described in Kabbalistic and Hasidic thought. He's not just offering a theological treatise; he's providing a practical, psychological map for spiritual ascent.

Historically, the concept of different levels of righteousness is not new. The Talmud is replete with discussions distinguishing between various degrees of piety and closeness to God. For instance, the famous categorization of "The world rests on three things: on Torah, on service (of God), and on acts of kindness" (Pirkei Avot 1:2) suggests different foundational pillars of spiritual life. However, the Tanya, by drawing heavily on Lurianic Kabbalah and the concept of kelipot (husks or shells of spiritual impurity) and sitra achara (the "other side" of spiritual impurity), elevates this discussion to an entirely new level of depth and intricacy.

Rabbi Schneur Zalman is working within a framework where the universe is seen as a dynamic interplay between holiness and impurity, light and darkness. The human soul, in this view, is a battlefield where these forces constantly contend. The goal of spiritual life, therefore, is not merely to avoid sin, but to actively engage with, neutralize, and even transform the forces of impurity into channels of holiness. This is a far more active and transformative approach than a simple adherence to law.

The Tanya's unique contribution here is its detailed psychological analysis of how this spiritual warfare manifests within the individual. The distinction between the "evil in the left part" (referring to the animal soul's impulses) and the "divine soul" is central. The "left part," in Kabbalistic terminology, is associated with severity, judgment, and the forces of impurity. The divine soul, conversely, represents our innate connection to God, our capacity for holiness and goodness. This chapter delves into the precise state of this "evil in the left part" as the defining characteristic of spiritual attainment. It's not about whether you have impulses, but about what happens to them internally.

The specific terminology used, such as "incompletely righteous" (צדיק ורע לו - tzadik v'ra lo) and "completely righteous" (צדיק וטוב לו - tzadik v'tov lo), are themselves steeped in rabbinic discourse. The phrase tzadik v'ra lo literally translates to "a righteous man and evil to him," a paradoxical description that the Sages grappled with. The Tanya offers a profound explanation for this paradox by positing that the "evil to him" is not an external misfortune, but an internal reality: the continued, albeit subjugated, presence of the negative impulse. This chapter, therefore, is not just an abstract theological discussion; it's an attempt to provide a practical understanding of the internal spiritual dynamics that lead to different levels of spiritual attainment, directly impacting how one experiences life and their relationship with the Divine.

Text Snapshot

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”¹ Deuteronomy 21:21.—yet the evil is not actually converted to goodness, he is called “incompletely righteous” or “a righteous man who suffers.”² צדיק ורע לו—see ch. 1, n. 7. 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,”³ צדיק וטוב לו—i.e., “possessing (only) good.” 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.⁴ Ch. 9. 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….”⁵ Psalms 139:22, 23.

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Close Reading

This foundational passage from Tanya Chapter 10 lays out a nuanced understanding of spiritual attainment, moving beyond simple behavioral assessments to the internal transformation of one's very essence. The distinctions drawn between different levels of righteousness are not arbitrary; they are rooted in the profound Kabbalistic concept of the transmutation of spiritual forces.

Insight 1: The Nature of "Expulsion" vs. "Conversion"

The core of the distinction lies in how one deals with the "evil from the left part," which represents the animalistic, ego-driven impulses of the soul. The text states, "when a person ... wages war against his animal soul to such an extent that he expels and eradicates its evil ... yet the evil is not actually converted to goodness, he is called 'incompletely righteous.'" This is a crucial point. Mere expulsion or subjugation is not the ultimate goal. The Tanya emphasizes that true spiritual advancement involves the conversion of this negative energy into positive holiness.

• Subjugation Without Conversion: The "incompletely righteous" person has successfully suppressed their negative impulses. They have fought the good fight, and the "evil is subjugated and nullified by the good, because of the former’s minuteness." This person might feel a sense of victory, believing they have "driven it out and it has quite disappeared." However, the text clarifies: "In truth, however, had all the evil in him entirely departed and disappeared, it would have been converted into actual goodness." This suggests that the "evil" still exists, albeit in a weakened and suppressed state. It's like pushing a ball underwater; it's contained, but it hasn't transformed into water itself. This residual "evil" is the reason for the designation "righteous man who suffers" (tzadik v'ra lo), implying an internal struggle or a certain quality of experience that is not entirely free from the shadow of what was fought against. The internal experience of the "incompletely righteous" is one where the battle has been won, but the spoils of war (the transformed energy) have not yet been fully reaped. There's a sense of having pushed back darkness, but not yet having integrated its potential for light.

• Conversion as Transmutation: In contrast, the "completely righteous man" has achieved a higher state: "in whom the evil has been converted to goodness." This isn't about suppression; it's about alchemy. The negative impulses, the kelipot that cling to the animal soul, are not merely pushed aside but are fundamentally transformed. They are re-contextualized and elevated to serve holiness. This is what it means to "divest himself of the filthy garments of evil." These garments are not just discarded; they are, in essence, unraveled and their threads woven into a new tapestry of holiness. The Tanya explains that for the completely righteous, worldly pleasures, which are rooted in the kelipah and sitra achara, are utterly despised. This isn't a forced renunciation; it's an intrinsic revulsion born from a profound love of God. The energy that could have been directed towards physical gratification is now channeled entirely towards divine service. The text quotes Psalm 139:22, "I hate them with the utmost hatred; I regard them as my own enemies," linking this absolute hatred of the sitra achara to an equally profound love of God. This suggests a dynamic where the energy of "hatred" for the impure is a direct outflow of the intensity of "love" for the pure. The "evil" has not simply been eliminated; its very essence has been reoriented and repurposed, becoming a source of strength for holiness.

Insight 2: The Role of "Hatred" and "Contempt" in Spiritual Purity

The passage introduces a powerful dynamic: the necessity of "hatred" and "contempt" for the sitra achara (the realm of impurity) as a prerequisite for true spiritual purity and love of God. This might sound harsh or uncharacteristic of a religion that emphasizes love and compassion. However, within the Tanya's framework, these are not emotional outbursts but precise spiritual tools for internal purification.

• Absolute Hatred as a Measure of Divine Love: The text states that the completely righteous man "utterly despises the pleasures of this world... 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." This highlights a direct correlation: the greater the love for God, the more absolute the hatred for that which stands in opposition to Him. This isn't a simple emotional dislike; it's a profound recognition of the existential threat that impurity poses to the soul's connection with the Divine. The "absolute hatred" is the necessary counter-force to an "absolute love." Just as love draws one towards God, this intense aversion repels one from the forces that pull away from Him. The text elaborates, "Thus it is written, 'I hate them with the utmost hatred; I regard them as my own enemies.'" This biblical quote underscores that this is not a personal vendetta but a divinely sanctioned perspective on that which actively opposes God's will and presence.

• The "Incompletely Righteous" and the Absence of Absolute Hatred: The contrast is drawn with the "incompletely righteous": "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." This reveals a critical flaw in the incomplete purification process. If the hatred for the sitra achara is not absolute, it implies a lingering tolerance, a subtle attraction, or at least a lack of profound revulsion. This "vestige of love and pleasure in it" prevents the complete shedding of the "filthy garments" and, consequently, the full conversion of evil to good. The absence of absolute hatred means that the energy of impurity remains partially active, even if subdued. It's like trying to clean a stain with a mild detergent; some of the stain might lift, but a residue will remain, and the fabric will not be restored to its pristine state. This is why the incompletely righteous person still has "some hold in the filthy garments," even if it's "nullified because of its minute quantity." Their love for God, therefore, is also not perfect, leading to their designation.

Insight 3: The "Minute Quantity" and the Spectrum of Righteousness

The passage introduces a fascinating quantitative aspect to spiritual states: the "minute quantity" of residual evil and its impact on the degree of righteousness. This concept, drawing from halakhic principles of mixture, allows for a highly granular understanding of spiritual progress.

• The Halakhic Analogy of Mixture: The Tanya explicitly references halakhic principles: "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. In halachah, in cases of a mixture of a nonkosher element into kosher articles of human consumption (solids or liquids), the nonkosher element is deemed nonexistent if its proportion is less than 1/60th, 1/100th, etc., as the case may be." This analogy is profound. In Jewish law, a small amount of impurity in a large mixture might render the whole mixture non-kosher. However, in other contexts, a very small proportion of a forbidden substance might be nullified, rendering the mixture permissible. The Tanya applies this logic to the internal spiritual state. The "evil" is like a non-kosher element, and "goodness" is the kosher substance. If the evil is present in a "minute quantity," it can be nullified and rendered insignificant by the overwhelming presence of good. This doesn't mean the evil is gone; it means its effect is nullified. It's like a speck of dust on a vast, pristine canvas – visible perhaps to a keen eye, but not fundamentally altering the overall picture.

• The Myriad Degrees of the "Incompletely Righteous": This quantitative approach explains the vast spectrum of spiritual attainment among the "incompletely righteous." The text states, "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." This means that not all "incompletely righteous" are the same. Some might have a slightly larger "fragment of wickedness" or a less effective subjugation, while others might have a minuscule trace that is almost entirely nullified. This explains the Gemara's statement: "Eighteen thousand righteous men stand before the Holy One, blessed is He." These are not all of the same spiritual caliber but represent a vast array of individuals who have achieved varying degrees of victory over their animal soul, with the evil being present in minute, nullified quantities. The contrast is then made with "superior men" (benei aliyah), whose numbers are few, implying a qualitative leap beyond mere subjugation to true conversion. The quantitative analogy allows for a rich tapestry of spiritual states, acknowledging that progress is rarely a binary switch but a complex, graded ascent.

Two Angles

The Tanya's categorization of spiritual levels, particularly the distinction between the "incompletely righteous" and the "completely righteous," is a profound reinterpretation of established concepts. To appreciate its depth, let's examine how two classic commentators, Rashi and Ramban, approach similar ideas, highlighting the unique contribution of Rabbi Schneur Zalman.

Rashi's Focus on Action and Intent in Righteousness

Rashi, the quintessential medieval commentator, primarily grounds his understanding of righteousness in observable actions and the underlying intention behind them, as reflected in his commentary on biblical passages. When Rashi discusses the concept of tzadik (righteousness), his emphasis is on adhering to the mitzvot (commandments) and acting justly in one's dealings with others. For Rashi, a righteous person is one who consistently performs good deeds and avoids sin. His understanding of "evil" is largely tied to transgression and its consequences.

• Emphasis on Observance: Rashi's approach, while acknowledging internal states, often prioritizes the outward manifestation of piety. For instance, when commenting on the verse "The path of the righteous is like the dawning light, which shines brighter and brighter until the fullness of day" (Proverbs 4:18), his interpretation, though not directly in the Tanya's context, generally focuses on the increasing practice of mitzvot and avoidance of sin over time. The progression is seen in the accumulation of good deeds and the consistent adherence to divine law. The "evil" would be the transgressions that are overcome or avoided.

• "Evil to Him" as External Suffering: The notion of "a righteous man and evil to him" (tzadik v'ra lo), which the Tanya interprets as an internal state of residual impurity, would likely be understood by Rashi in a more external sense. He might interpret it as the righteous person facing hardships or suffering in this world, often as a test of faith or a means of spiritual refinement from God, rather than an internal struggle with the "left part" of the soul. The suffering is "to him" in the sense that it happens to him, not necessarily that it originates from him as a residue of his own internal spiritual state. While Rashi acknowledges the importance of internal purity of heart, his framework is less focused on the Kabbalistic concept of transforming the very essence of impurity into holiness. The battle, for Rashi, is more about winning the war through consistent obedience and avoiding the enemy's direct attacks, rather than about a profound internal alchemical process.

Ramban's Kabbalistic Leanings and the Internal Struggle

Nachmanides (Ramban), writing centuries after Rashi, was deeply influenced by Kabbalistic thought, which paved the way for the Tanya's more elaborate metaphysical and psychological framework. While still grounded in the Torah and Halakha, Ramban's interpretations often delve into deeper, mystical dimensions.

• Internal Battle and Divine Providence: Ramban, in his commentary on the Torah, often discusses the internal struggle between the good and evil inclinations, aligning more closely with the Tanya's perspective than Rashi's. He understood the concept of yetzer hara (evil inclination) as a powerful force that requires constant vigilance and struggle. When discussing verses related to righteousness, Ramban would often explore the spiritual implications of one's choices and the degree of their adherence to God's will, suggesting that true righteousness involves a deep internal commitment.

• The "Evil to Him" as a Spiritual Condition: Like the Tanya, Ramban could interpret "a righteous man and evil to him" as referring to a specific spiritual state where the individual, despite their righteousness, is still subject to certain spiritual challenges or difficulties. However, the Tanya's innovation is in precisely defining why this evil persists – it's not just about facing external tests, but about the unconverted residue of the evil inclination. Ramban might speak of the struggle, but the Tanya quantifies and qualifies the nature of that struggle by introducing the concept of conversion versus mere subjugation. The Tanya's concept of the "filthy garments" and the "conversion to goodness" is a more detailed and systematic exploration of the internal spiritual alchemy that Ramban might allude to in broader Kabbalistic terms. The Tanya's emphasis on the absolute hatred and despising of sitra achara as a direct consequence of profound love for God is a more explicit articulation of the dynamic that Ramban might imply through his Kabbalistic lens.

Tanya's Unique Contribution: The Alchemy of Evil

The Tanya, building on the foundations laid by commentators like Ramban, offers a far more precise and actionable map of the spiritual journey. While Rashi emphasizes outward adherence and Ramban hints at deeper internal struggles, Rabbi Schneur Zalman of Liadi meticulously dissects the mechanism of internal spiritual transformation. His core innovation lies in the concept of conversion of evil to goodness, not just its suppression. The "incompletely righteous" have suppressed the evil, but it remains a dormant threat, a potential for relapse, and a reason for internal "suffering" or lack of true prosperity. The "completely righteous," however, have achieved an alchemical feat: they have taken the very energy of the sitra achara and transmuted it, re-purposing it for holiness. This is achieved through an absolute hatred and contempt for impurity, which is a direct outflow of an absolute love for God. This isn't just about avoiding sin; it's about fundamentally reorienting one's inner landscape, where the very forces that once pulled away from God now, in their transformed state, draw one closer. The quantitative aspect, drawing from halakha, further refines this understanding, illustrating how even minute traces of impurity can define a spiritual level, while their complete absence and conversion mark the pinnacle of spiritual attainment.

Practice Implication

This nuanced understanding of spiritual states has a profound implication for how we approach self-improvement and ethical decision-making. It moves us beyond a simple "sin/no-sin" binary and encourages a deeper introspection into the quality of our internal spiritual state.

Consider the scenario of overcoming a deeply ingrained bad habit, perhaps procrastination, excessive indulgence, or a tendency towards critical speech. An individual might diligently work to stop these behaviors. They might set alarms, create schedules, or consciously bite their tongue. According to the Tanya's framework, if this effort results in mere suppression – the habit is avoided, but the underlying desire or inclination still simmers beneath the surface, perhaps manifesting as resentment, anxiety, or a constant internal battle – then they are operating at the level of the "incompletely righteous." They have "expelled and eradicated its evil from the left part," but "the evil is not actually converted to goodness." They might feel a sense of accomplishment, but the text warns that they are "a righteous man who suffers," implying an internal cost. They might constantly feel the pull of the old habit, perhaps experiencing guilt or frustration when they even think about it, or feeling that their spiritual life is a constant, draining effort to keep the lid on.

The implication for daily practice is to move beyond mere suppression and aim for conversion. This means asking ourselves:

• What is the underlying energy of this habit? For procrastination, it might be a fear of failure, a need for perfectionism, or even a subtle enjoyment of the last-minute adrenaline rush. For critical speech, it could be insecurity or a desire for control.
• How can this energy be re-channeled for holiness? The fear of failure, for instance, could be transformed into a deeper commitment to excellence in God's service, understanding that God desires our best efforts. The need for control could be redirected towards taking responsibility for one's own spiritual growth and helping others in constructive ways. The adrenaline rush of last-minute work could be replaced by the focused, intense energy of prayer or Torah study.
• Am I developing an "absolute hatred" for the impurity and an "absolute love" for God? This means not just disliking the negative habit, but actively detesting the forces that drive it, recognizing them as antithetical to holiness. And conversely, cultivating a profound, enthusiastic love for God that naturally eclipses any residual attraction to the "filthy garments" of past indulgences.

Instead of simply "not procrastinating," the goal becomes to channel the energy that would have gone into procrastination into focused, purposeful action for God, with a genuine internal disposition of love and dedication. This requires deeper introspection, understanding the root of the negative impulse, and actively seeking to transmute its energy. This approach transforms self-improvement from a battle of suppression to a process of spiritual alchemy, where even the remnants of struggle are not just overcome but transformed into a source of greater holiness and deeper connection with God, moving us towards the state of the "completely righteous."

Chevruta Mini

This passage presents a fascinating tension between internal states and external outcomes, and between the effort of suppression and the ideal of transformation.

Question 1: The Paradox of "Suffering" Righteousness

The text distinguishes between the "incompletely righteous" (צדיק ורע לו - tzadik v'ra lo, "a righteous man and evil to him") and the "completely righteous" (צדיק וטוב לו - tzadik v'tov lo, "a righteous man and good to him"). If the incompletely righteous person has successfully subjugated their evil inclination to the point where it's "minute" and "nullified," why do they still experience "evil to them"? Does this imply that even a nullified internal struggle inevitably leads to some form of suffering or lack of true flourishing, or is the "evil to them" more of a potential threat that colors their experience?

Question 2: The Nature of "Conversion" and its Practicality

The core ideal presented is the "conversion of evil to goodness." This suggests a process of alchemical transformation, where the very energy of impurity is re-purposed. How does one practically achieve this "conversion" beyond mere suppression? If a person experiences a strong temptation and manages to resist it, is that suppression, or has some degree of conversion occurred if the energy of that temptation is then consciously directed towards divine service? What are the qualitative differences in the internal experience of the person who has truly converted their "evil" versus the one who has merely suppressed it, even if externally their actions appear similar?

Takeaway

True spiritual progress lies not in merely suppressing evil, but in its profound conversion into holiness, driven by an absolute love for God.