Tanya, Part I; Likkutei Amarim 10:1

Hook

We often strive to do good, to push away from what we know is harmful, and to align ourselves with what we believe is just and righteous. We might even feel we’ve succeeded, that we’ve rooted out the "evil" from our lives, leaving only the good. But what if the victory is incomplete? What if the "evil" we thought vanquished isn't truly gone, but merely subjugated, waiting in the shadows? This passage from the Tanya confronts us with a profound spiritual and ethical challenge: the distinction between a merely "righteous man who suffers" and a "completely righteous man who prospers." It points to a subtle but crucial injustice we can perpetuate within ourselves and, by extension, in our communities – the injustice of settling for a superficial victory over wrongdoing, rather than striving for a deep, transformative purification that converts darkness into light. This isn't about condemnation, but about a call to a higher standard of integrity, a deeper engagement with the work of justice, both internal and external.

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... 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..."

Halakhic Counterweight

The concept of "incompletely righteous" resonates with the halakhic principle of bittul (nullification) in mixtures. In Jewish law, a forbidden element (like treif or chametz) within a larger quantity of permissible food is considered nullified and rendered permissible for consumption if its proportion falls below a certain threshold, most commonly 1/60th. This is a practical application of the idea that a small, hidden impurity can be rendered insignificant by the overwhelming presence of the pure.

The Tanya, however, pushes beyond this legalistic view. While the halakhah deems the small quantity of forbidden substance "null" and thus legally irrelevant, the Tanya suggests that in the spiritual realm, this "nullified" evil still represents a latent potential for harm, a "fragment of wickedness" that hasn't been truly transformed. The "incompletely righteous" person, like a dish with a tiny speck of treif that is nonetheless legally kosher due to bittul, may appear outwardly clean and righteous. The "evil" is subjugated, not actively harmful in its current state. However, the Tanya warns that this subjugation is not the same as genuine transformation. The "filthy garments" of evil are not entirely shed; a trace remains, capable of reasserting itself if the forces of goodness weaken. This highlights a crucial distinction: halakhah focuses on the observable, practical impact of a mixture and its legal status, while the Tanya delves into the internal, spiritual reality of transformation, where even a minute remnant of the unredeemed carries profound significance.

Strategy

The Tanya's distinction between the "incompletely righteous" and the "completely righteous" calls us to a deeper, more transformative approach to justice and personal growth. It’s not enough to simply suppress or contain the negative; we must aim for its genuine conversion. This requires a two-pronged strategy: one focused on immediate, tangible action in our local communities, and another on building sustainable, systemic change that addresses the roots of injustice.

### Local Action: The Practice of "Converting Darkness into Light"

Our local actions should be guided by the Tanya's imperative to "convert darkness into light and bitter taste into sweetness." This means not just addressing the symptoms of injustice, but actively seeking to redeem the very circumstances and individuals that contribute to it.

Move 1: Seek the "Hidden Good" in Conflict Resolution. When faced with interpersonal conflict or community disputes, we often focus on assigning blame and seeking punishment or exclusion for the "offending" party. This aligns with the "incompletely righteous" approach of merely subjugating the "evil." Instead, we can adopt the "completely righteous" approach by actively seeking to uncover the underlying needs, fears, and pain that led to the conflict. This requires a deep dive into the "left part" of the situation, not to condemn it, but to understand it and find a way to transform it.

• Actionable Step: In any dispute, consciously ask yourself: "What is the underlying need or fear being expressed by each party, even if it's being expressed destructively?" Instead of focusing solely on the wrong action, inquire about the "bitter taste" that led to it. For instance, if a neighbor is causing noise disturbances, instead of just complaining, try to understand if they are dealing with loneliness, stress, or a lack of awareness. Approach them with empathy, not just accusation. Ask questions like, "Is everything alright? I noticed [specific behavior], and I wanted to check in." This opens the door for dialogue that can uncover the root cause, allowing for a solution that transforms the situation rather than just suppressing the behavior. This might involve mediating a conversation, offering practical support if appropriate, or simply creating a space for honest communication where the "darkness" can be illuminated by understanding.

• Tradeoffs: This approach demands significant patience, emotional regulation, and a willingness to be vulnerable. It can be emotionally taxing to engage with the "bitter taste" of another person's pain or destructive behavior. There’s also the risk of being misunderstood or taken advantage of if the other party isn't receptive to this approach. Furthermore, it shifts the focus from immediate relief from a problematic situation to a longer, more nuanced process of engagement.

Move 2: Champion "Reclamation Projects" for Marginalized Spaces and Voices. The Tanya speaks of "converting darkness into light" and "making evil ascend to holiness." This can be applied to community spaces and voices that have been historically marginalized, neglected, or even demonized. These are the "left parts" of our communities, where "wickedness" or disadvantage has taken root.

• Actionable Step: Identify a local space or group that is perceived negatively or is struggling due to neglect and actively work to transform its perception and reality. This could involve revitalizing a neglected public park in an underserved neighborhood, creating opportunities for dialogue and mutual understanding between different community groups that are in conflict, or supporting initiatives that amplify the voices of those often unheard. For example, if a particular community corner is known for loitering and perceived as unsafe, instead of advocating for increased policing, which often leads to further marginalization, organize a community art project in that space, establish a pop-up library, or facilitate a series of storytelling events where residents can share their experiences and visions for the area. The goal is to actively infuse these spaces and their inhabitants with positive energy, resources, and recognition, thereby converting their "darkness" (neglect, stigma) into "light" ( vibrancy, community ownership, dignity).

• Tradeoffs: This work is often labor-intensive and requires sustained commitment. It can also be met with resistance from those who are comfortable with the status quo or who have vested interests in maintaining existing power structures. There's also the risk of "gentrification" or tokenism if the project isn't genuinely community-led and doesn't address systemic inequities. The effort to reclaim and transform might be perceived as an intrusion by some, requiring careful navigation of existing community dynamics.

### Sustainable Change: Cultivating the "Completely Righteous" Heart

Beyond immediate actions, we need to cultivate the internal disposition of the "completely righteous" – one that "utterly despises the pleasures of this world" that are derived from systems of oppression and instead dedicates itself to the service of a higher justice. This requires building structures and fostering mindsets that promote genuine transformation.

Move 1: Foster "Radical Empathy" through Intergroup Dialogue and Education. The Tanya's concept of hating the "sitra achara" (the "other side," the source of evil) with "absolute hatred" is not about animosity towards people, but about a profound abhorrence of the underlying forces of injustice. For the "completely righteous," this means developing a deep, unshakeable commitment to dismantling these forces.

• Actionable Step: Create and participate in sustained, structured intergroup dialogue and educational initiatives that go beyond superficial awareness. This means bringing together individuals from different backgrounds, socio-economic classes, or ideological perspectives to share their lived experiences, not to debate or win arguments, but to foster deep empathy and understanding. Organize regular "story circles" where participants can share personal narratives related to injustice, or facilitate workshops that explore the historical and systemic roots of inequality. The aim is to move beyond intellectual understanding to an emotional and visceral recognition of the shared humanity and interconnectedness that underlies all perceived divisions. This process helps individuals shed their "filthy garments" of prejudice and ethnocentrism, replacing them with a love for G-d and humanity that fuels a genuine hatred of injustice.

• Tradeoffs: This is a time-consuming and emotionally demanding process. Participants may encounter deeply ingrained biases and painful truths, leading to discomfort, defensiveness, and even conflict. Building trust and safety within these groups is paramount and requires skilled facilitation. The impact may not be immediately visible and requires long-term commitment to yield meaningful transformation. It can also be challenging to find willing participants and to sustain momentum over time.

Move 2: Advocate for Systemic "Conversion" of Oppressive Structures. The Tanya highlights that the "completely righteous" person's service is "for the sake of the Above," aiming to "unite the Holy One, blessed is He, and His Shechinah within those who dwell in the nethermost worlds." This translates to advocating for systemic changes that bring divine presence and justice into the "lower worlds" – our societal structures.

• Actionable Step: Identify a specific unjust policy or systemic issue in your broader community or society and dedicate yourself to advocating for its fundamental reform. This is not about minor adjustments, but about a "conversion" of the system itself. For example, instead of simply advocating for more funding for a specific program addressing poverty, work towards policy changes that address the root causes of economic inequality, such as advocating for living wages, equitable taxation, or affordable housing initiatives. This might involve lobbying elected officials, supporting policy-focused organizations, engaging in public education campaigns, or participating in peaceful protests. The goal is to dismantle the "kelipah" (the shell of impurity) that enables the injustice and replace it with structures that reflect higher values of fairness and compassion.

• Tradeoffs: Systemic change is notoriously difficult and often slow. It requires significant effort, resilience, and the willingness to face powerful opposition. There's a real risk of burnout and discouragement. Success often depends on broad coalition building and sustained public pressure, which can be challenging to achieve and maintain. Furthermore, the "conversion" of a system might involve complex trade-offs, such as potential job losses in one sector to create more sustainable employment in another, or increased taxes to fund essential social services.

Measure

To gauge the effectiveness of our efforts in embodying the spirit of the Tanya’s "completely righteous," we need a metric that goes beyond superficial achievements and assesses the depth of our internal and communal transformation. The Tanya speaks of converting "evil into goodness" and divesting oneself of "filthy garments." Therefore, our measure should reflect a tangible decrease in the "filthy garments" of injustice and a demonstrable increase in the "goodness" that has been converted from what was once negative.

### The Metric: "The Ratio of Redeemed Harm to Perpetuated Harm"

This metric seeks to quantify, over a defined period (e.g., one year), the extent to which our actions have not only mitigated immediate harm but have also actively transformed the underlying conditions that perpetuate harm. It's a measure of our progress from "incompletely righteous" to "completely righteous" in our endeavors.

• How to Calculate:

  1. Identify and Quantify Perpetuated Harm: For a given issue or community focus, list the instances of harm that continue to occur despite our efforts. This could include acts of discrimination, instances of poverty, environmental degradation, interpersonal violence, or systemic inequities. Assign a qualitative weight to each type of harm (e.g., minor inconvenience, significant suffering, systemic damage). Sum these weighted instances to arrive at a "Perpetuated Harm Score" for the period.

  2. Identify and Quantify Redeemed Harm: For the same issue and period, list the instances where our actions have actively transformed a negative situation into a positive one. This is the "conversion" of evil to good. Examples include:

     • Resolving a conflict that would have otherwise escalated, leading to reconciliation.
     • Transforming a neglected public space into a vibrant community hub.
     • Successfully advocating for a policy change that alleviates a systemic injustice.
     • Facilitating genuine understanding and empathy between previously antagonistic groups.
     • Providing resources and support that enable individuals to overcome significant challenges and contribute positively. Assign a qualitative weight to each instance of "redeemed harm," considering the depth and sustainability of the transformation. Sum these weighted instances to arrive at a "Redeemed Harm Score" for the period.

  3. Calculate the Ratio: Ratio = Redeemed Harm Score / Perpetuated Harm Score

• Interpreting the Ratio:

  • Ratio < 1: We are perpetuating more harm than we are redeeming. This indicates we are operating largely as the "incompletely righteous," making some progress but not achieving true transformation. Our focus may be too heavily on mitigation rather than conversion.
  • Ratio = 1: Our efforts are balanced between perpetuating and redeeming harm. We are holding our own, but not yet advancing significantly towards genuine transformation.
  • Ratio > 1: We are redeeming more harm than we are perpetuating. This signifies a movement towards the "completely righteous" ideal, where our actions are actively converting negative forces into positive outcomes. The higher the ratio, the greater the success in achieving transformative justice.

• Considerations and Tradeoffs:

  • Subjectivity: Assigning qualitative weights is inherently subjective and requires honest self-assessment and community input. This is a weakness, but also an opportunity for deeper reflection on what constitutes "harm" and "redemption."
  • Attribution: It can be challenging to definitively attribute specific instances of redeemed harm solely to our actions, as change is often a collective effort. However, the goal is to assess our contribution to the transformation.
  • Focus on Process: While the ratio provides a quantitative outcome, the process of calculating it—identifying harm and redemption—is inherently valuable for learning and strategizing. The focus should remain on the continuous striving for improvement.
  • Long-Term vs. Short-Term: This metric is most effective when applied over longer periods, as true "conversion" takes time. Short-term fluctuations can be misleading. The true measure is the sustained trend towards a higher ratio.

This metric forces us to confront the uncomfortable reality that our actions, even well-intentioned ones, can inadvertently perpetuate harm. It also pushes us to actively seek out opportunities for genuine transformation, for the difficult but essential work of converting darkness into light, and of shedding the "filthy garments" of injustice for ourselves and our communities.

Takeaway

The Tanya's profound insight into the difference between the "incompletely righteous" and the "completely righteous" is a call to move beyond superficial victories. It challenges us to recognize that true justice and spiritual growth lie not in merely suppressing or ignoring the "evil" within or around us, but in actively engaging with it, understanding its roots, and striving for its genuine conversion into goodness. This requires a commitment to both local, compassionate action and sustainable, systemic change, guided by a deep empathy and an unwavering pursuit of transforming harm into healing. Our measure of success, therefore, is not in the absence of struggle, but in the increasing ratio of redeemed harm to perpetuated harm, a testament to our ongoing journey towards embodying a justice that is both profound and transformative.