Tanya, Part I; Likkutei Amarim 10:1

Hook

This passage from Tanya’s Likkutei Amarim isn't just about categorizing levels of righteousness; it subtly redefines what it means for "evil" to be truly vanquished, suggesting that mere subjugation isn't the ultimate goal, but rather a profound, alchemical transformation. The non-obvious point here is that the "evil" in us, when truly dealt with, doesn't just disappear – it's converted into something holy.

Context

To truly grasp the weight of this passage, we need to recall the foundational concept of the Yetzer Hara (the Evil Inclination) in Jewish thought, particularly as it evolved in medieval Kabbalah. While earlier texts often depicted the Yetzer Hara as an external antagonist or a force to be wrestled with, Kabbalistic thought, and specifically the Chassidic movement that Tanya epitomizes, began to explore the internal nature of this inclination. It’s not just an external enemy to be defeated, but an integral, albeit negative, part of our divine endowment. The audacious claim here, therefore, is that this very Yetzer Hara, when properly understood and processed, can be the raw material for spiritual ascent. This idea, that the "left side" (associated with severity, judgment, and the sitra achara) can be integrated and transformed into the "right side" (associated with kindness, mercy, and holiness), is a central tenet that Tanya unpacks with profound psychological and spiritual insight. The concept of "converting darkness into light" isn't just a poetic metaphor; it's a theological and practical imperative.

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..." (Tanya, Part I; Likkutei Amarim 10:1, https://www.sefaria.org/Tanya%2C_Part_I%3B_Likkutei_Amarim_10%3A1)

Close Reading

Insight 1: The Distinction Between Subjugation and Conversion

The most striking element here is the stark differentiation between eradicating evil through subjugation and eradicating it through conversion. The passage explicitly states that even when one "expels and eradicates its evil from the left part," if it's not "actually converted to goodness," the individual remains an "incompletely righteous" or "a righteous man who suffers" (tzadik v'ra lo). This isn't merely a semantic distinction. It implies that a victory over the Yetzer Hara that leaves its essence intact, merely suppressed, is incomplete. It’s like pushing a bully around but not changing their nature; they might be quiet for a while, but the underlying aggression is still there. The "righteous man who suffers" is still wrestling, still on guard, because the fundamental antagonism remains. The true triumph, the state of the "completely righteous man" (tzadik v'tov lo), involves a qualitative shift, where the very substance of the "evil" is transmuted into its opposite. This conversion is key to understanding the Tanya's nuanced view of spiritual progress.

Insight 2: The "Filthy Garments" Metaphor and its Kabbalistic Roots

The phrase "completely divested himself of the filthy garments of evil" is rich with Kabbalistic undertones. In Kabbalah, "garments" (malbushim) often refer to the means by which the divine light is revealed and clothed. The "filthy garments" here represent the negative aspects of existence, the forces of impurity and separation from G-d, often associated with the kelipah (husks or shells) and the sitra achara (the "other side"). These are the forces that obscure the divine presence. A completely righteous person doesn't just remove these garments; they utterly despise them, finding no enjoyment in anything that originates from them. This isn't just a matter of avoiding sin; it's a profound revulsion towards the source of evil itself. The passage links this revulsion to an "absolute hatred" born from an "absolute love of G–d." This suggests that the conversion of evil isn't a passive process but an active, passionate engagement fueled by the highest form of love. The former, the "incompletely righteous," doesn't hate the sitra achara with an "absolute hatred," leaving a residual "love and pleasure in it," even if minimal. This residual connection prevents the complete shedding of the "filthy garments."

Insight 3: The Spectrum of Righteousness and the Role of Proportion

The passage introduces a fascinating concept of gradations within righteousness, particularly for the "incompletely righteous." It states that 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." This is a crucial point. It’s not a binary system of saint or sinner. There’s a vast spectrum. The reference to halakhic principles like the 1/60th mixture (footnote 6) is not accidental. It highlights how the Sages, even in practical law, grappled with the idea of a "nullified" element. In Tanya, this principle is elevated to the spiritual realm. The "minute evil" is spiritually nullified by the overwhelming good, but its presence, however diminished, marks the individual as "incompletely righteous." This implies that the quantity of good or evil matters in determining one's spiritual station, and that even a minuscule trace of the "filthy garments" prevents one from reaching the pinnacle of conversion. The comparison to the Gemara’s mention of "Eighteen thousand righteous men" versus Rabbi Shimon bar Yochai's observation of "superior men" being few underscores this point: the vast majority are in the "incompletely righteous" category, existing on various rungs of spiritual attainment, while the truly transformed are exceptionally rare.

Two Angles

Angle 1: Rashi - The Master of Plain Meaning and the Importance of Action

Rashi, the quintessential commentator on the Torah, would likely approach this passage with his characteristic focus on the peshat, the plain meaning, and the practical implications for living a Jewish life. For Rashi, the verse "And you shall root out the evil from within you" (Deuteronomy 21:21) would primarily emphasize the imperative to actively combat and remove any inclination towards evil from one's heart and actions. He would likely interpret the distinction between "incompletely righteous" and "completely righteous" in terms of observable behavior and the consistent adherence to mitzvot (commandments).

A Rashi-esque reading would highlight the active verb "root out." It's a process of uprooting, digging out, and removing. The "incompletely righteous" person has certainly done some of this work. They have recognized the evil within and have actively worked to suppress it. They are not acting out of malicious intent, and their actions are largely aligned with Torah law. However, Rashi might suggest that the "lingering fragment of wickedness" means that the internal struggle, the wrestling with temptation, is still present, even if it doesn't manifest in overt sin. The "suffering" (ra lo) associated with this level could stem from the internal tension and the ongoing effort required to maintain this subjugation. The "completely righteous," on the other hand, would be those who have not only eradicated the tendency towards evil but have so internalized the love of G-d that the very thought or attraction to evil is absent or immediately repelled. Their actions flow effortlessly from a purified core, a state of being where the "filthy garments" are not just removed but are utterly foreign and detested. Rashi would emphasize the result of the action: a life lived in consistent obedience and love for G-d, where the battle is not even perceived as a conscious effort because the inclination towards evil has been so thoroughly purged.

Angle 2: Ramban - The Mystic and the Transformation of the Soul

Nahmanides (Ramban), however, with his deeper engagement with mystical and philosophical currents, would likely delve into the transformative aspect of this passage, emphasizing the Kabbalistic notion of teshuvah (repentance) not just as a change of action, but as a profound reorientation of the soul. For Ramban, the "conversion of evil to goodness" is not merely about the absence of sin, but about the actual elevation and sanctification of the very impulses that were once directed towards negativity.

Ramban would see the "filthy garments" as representing the very raw material of the Yetzer Hara, which, when properly understood and purified, can become the fuel for higher spiritual attainment. The "incompletely righteous" individual, while having successfully waged war, has perhaps only managed to "lock away" the evil rather than transform it. The "lingering fragment" suggests that the potential for that evil to resurface, or to be used for a higher purpose, is still present. The "suffering" (ra lo) in this context might be the internal dissonance of having a potential for something negative still within, even if suppressed. The "completely righteous man," however, has achieved a deeper level of integration. They have understood the divine spark that might be hidden within even the most negative of impulses and have managed to extract it, refining it into holiness. This is the process of "converting darkness into light" and "bitter taste into sweetness" that the Zohar speaks of. Ramban would emphasize that this is not just about an absence of negative attraction, but about an active, conscious rechanneling of energy. The "absolute hatred" of the sitra achara is not merely a negative emotion, but the flip side of an equally absolute love for G-d, a love so profound that it can perceive and redeem the very forces that oppose it. The "superior men" (benei aliyah) are those who have achieved this alchemical transformation, making the "evil ascend to holiness."

Practice Implication

This passage profoundly shapes how we approach our own spiritual growth and how we judge ourselves and others. The implication for daily practice is to move beyond merely suppressing negative thoughts or inclinations and to actively seek their root and potential for transformation. Instead of simply telling ourselves "don't think that," we should ask: "Why is this thought arising? What is the underlying energy or desire here, and how can it be rechanneled towards something holy?" For instance, if a desire for self-aggrandizement arises, instead of just feeling guilty, one might explore how that desire for recognition could be rechanneled into a desire to be recognized for one's service to others or for one's commitment to G-d's will. Similarly, an intense feeling of anger, rather than just being suppressed, could be analyzed for its underlying passion and then directed towards a passionate pursuit of justice or a fierce dedication to Torah study. This means engaging in a deeper form of self-reflection, looking for the "minute evil" not to condemn ourselves, but to understand its nature and discover its hidden potential for elevation. It encourages a more nuanced self-assessment, recognizing that progress isn't linear and that even in our struggles, there are opportunities for profound spiritual alchemy.

Chevruta Mini

1. If the "incompletely righteous" person has successfully subjugated the evil inclination to the point where it is "nullified and accounted as nothing," why is the conversion of evil to goodness the defining characteristic of the completely righteous? What is the essential difference between a suppressed evil and a converted evil, if both are rendered ineffective in their negative capacity?
2. The passage links the hatred of the sitra achara to the love of G-d. Can one truly despise the "filthy garments" without an equally profound, almost passionate, love for G-d? And conversely, does the pursuit of this absolute love necessarily lead to the absolute hatred of its antithesis, or can one achieve great love for G-d while still maintaining a degree of ambivalence towards the "other side"?

Takeaway

True spiritual victory lies not in suppressing evil, but in its profound conversion into holiness, a process fueled by an absolute love for G-d.