Tanya, Part I; Likkutei Amarim 10:1

Hook

The passage from the Tanya, specifically Likkutei Amarim Chapter 10, presents a profound and enduring dilemma at the heart of human striving, both spiritual and, by extension, national. It speaks of two types of righteousness: the "incompletely righteous," who have subdued evil but not transformed it, and the "completely righteous," who have not only expelled evil but converted it into goodness, elevating the base to the divine. This internal struggle, this aspiration towards a complete and transformative redemption, resonates deeply with the modern Zionist project and the ongoing narrative of Israel. How do we, as individuals and as a people, navigate the messy reality of imperfect progress? How do we distinguish between mere subjugation of an adversary and its true integration or transformation into something positive? This text invites us to consider the very nature of spiritual and national maturity, urging us to look beyond surface-level victories and to strive for a deeper, more holistic redemption. It asks us to confront the temptation of declaring victory prematurely, of mistaking the silencing of an enemy for its ultimate vanquishing and its potential for positive contribution. For the Zionist endeavor, this poses a critical question: are we seeking to merely control or contain the "evil" in our midst, or are we aiming for a more profound transformation that elevates all components of our shared reality? The Tanya's vision of "superior men" who convert darkness into light offers a hopeful, albeit challenging, benchmark for this ongoing journey.

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... 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."

Context

The selection from the Tanya, Likkutei Amarim Chapter 10, emerges from a rich tapestry of Jewish thought, spiritual practice, and the historical context of the late 18th century, a period of profound societal and intellectual upheaval. Understanding its origins and aims is crucial to appreciating its relevance to the Zionist project.

Date and Authorship: The Chassidic Revolution and its Codification

• Date: The Tanya was authored by Rabbi Shneur Zalman of Liadi (1745-1812), the founder of the Chabad-Lubavitch movement. The first part, Likkutei Amarim, was first published in 1797. This period, the late 18th century, was a time of immense change in the Jewish world. The Enlightenment (Haskalah) was gaining traction, challenging traditional modes of religious observance and thought. Simultaneously, the Chassidic movement, which had begun in the mid-18th century, was spreading rapidly, offering a mystical and emotive approach to Judaism in contrast to the more intellectual and communal focus of the preceding Lithuanian schools. Rabbi Shneur Zalman was a central figure in this Chassidic revolution, seeking to articulate its core teachings in a systematic and accessible way for a broader audience.
• Actor: Rabbi Shneur Zalman of Liadi, often referred to as the Alter Rebbe, was a towering figure in Chassidic thought. He was a prodigy in Torah scholarship and deeply immersed in Kabbalistic teachings. He sought to synthesize the esoteric wisdom of Kabbalah with the practical ethical and spiritual imperatives of daily Jewish life. The Tanya, his magnum opus, is considered the foundational text of Chabad Chassidism. It aims to provide a framework for understanding the divine soul and the animal soul, the nature of sin and repentance, and the path towards spiritual elevation. His aim was to democratize Chassidic philosophy, making its profound insights available not just to the select few but to every Jew seeking to deepen their connection with God. He recognized the challenges posed by assimilation and secularization and saw the Tanya as a crucial tool for spiritual resilience and rejuvenation.
• Aim: The primary aim of this passage, and indeed the Tanya as a whole, is to provide a practical guide for spiritual self-mastery and growth. Rabbi Shneur Zalman endeavors to explain the complex inner workings of the human psyche from a Chassidic perspective, distinguishing between different levels of spiritual attainment. He introduces the concept of the "divine soul" (derived from God) and the "animal soul" (rooted in the physical world), and the constant struggle between them. This chapter, specifically, focuses on the nuanced stages of overcoming negative inclinations. The aim is not simply to condemn sin or to present an unattainable ideal of perfect righteousness. Instead, it offers a realistic understanding of the spiritual journey, acknowledging that progress can be incremental. The distinction between the "incompletely righteous" and the "completely righteous" serves to validate the efforts of those who are struggling and making progress, while simultaneously setting a high bar for ultimate spiritual fulfillment. It encourages introspection and a deep self-awareness, urging individuals to examine the true nature of their spiritual victories. For the Chassidic movement, the ultimate aim was to foster a generation of Jews who could live deeply spiritual lives, infused with love for God and Torah, even amidst the challenges of their contemporary world. This spiritual framework, emphasizing internal transformation and the elevation of all aspects of existence, would later provide a powerful ideological undercurrent for the Zionist movement, offering a spiritual dimension to the aspiration for national renewal.

Two Readings

The passage from the Tanya offers a profound framework for understanding personal and collective progress, a framework that can be interpreted through various lenses, particularly when considering its application to the historical and ongoing narrative of Zionism and the State of Israel. Two prominent readings emerge:

Reading 1: The Covenantal Imperative of Complete Redemption

This reading views the Tanya's distinction between the "incompletely righteous" and the "completely righteous" through the lens of a covenantal relationship with God and the imperative for complete, transformative redemption. Within this framework, the Zionist project is understood not merely as a political undertaking or a national liberation movement, but as a divinely ordained mission to bring about a perfected state of existence, both for the Jewish people and, by extension, for the world. The "divine soul" and the "animal soul" become metaphors for the inherent tension within the Jewish people between their spiritual aspirations and their engagement with the material world, between their divinely appointed destiny and the temptations and challenges of exile.

The "incompletely righteous" in this context represent those who have fought for and achieved significant milestones – the establishment of a state, the return to the homeland, the rebuilding of infrastructure – but have not yet fully "converted the evil into goodness." They have "expelled and eradicated" certain external threats or internal deficiencies, but the underlying "fragment of wickedness" may still linger, perhaps manifesting as unresolved tensions, lingering animosities, or an insufficient internalization of the highest ethical and spiritual principles. The danger, as the Tanya warns, is the illusion of complete victory, the mistaken belief that subjugation is equivalent to transformation. This can lead to a complacency that prevents the deeper work of spiritual and moral refinement.

The "completely righteous," conversely, embody the ideal of a perfected Israel, where the very elements that once posed a challenge are now integrated and elevated. This means not only ensuring the security and well-being of the Jewish people but also creating a society that is a beacon of justice, compassion, and holiness for all nations. The "utter contempt of pleasures of this world" and the "absolute hatred" of the sitra achara (the 'other side,' the realm of impurity) are not to be understood as asceticism or animosity, but as a profound prioritization of the divine and the ethical. It signifies a society that has transcended base materialism and narrow self-interest, dedicating itself to the service of God and the pursuit of universal justice.

For Zionism, this reading implies a continuous process of tikkun olam (repair of the world) that begins with the Jewish people and radiates outward. The establishment of Israel is not an end in itself, but a crucial stage in a longer, covenantal journey. The challenges faced by Israel – internal divisions, external conflicts, ethical dilemmas – are seen as opportunities for further spiritual growth and refinement. The goal is to build a nation that not only survives but thrives spiritually, a nation where the "evil" of conflict and suffering is not merely managed but transformed into a catalyst for deeper understanding, reconciliation, and the realization of divine ideals. This perspective calls for a constant self-examination, a willingness to confront uncomfortable truths about the nation's spiritual state, and an unwavering commitment to the highest ethical standards, even when it is difficult. It emphasizes the collective responsibility to move beyond mere existence towards a state of being that truly reflects the divine promise.

Reading 2: The Civic Virtue of Inclusive National Flourishing

This interpretation views the Tanya's concepts through a more civic and ethical lens, emphasizing the importance of building a just and flourishing society that encompasses all its members. Here, the "divine soul" and "animal soul" represent the inherent complexities and often conflicting desires within any human community. The "war" is the ongoing civic and political struggle to create a just and equitable society, to balance individual freedoms with collective needs, and to address societal problems. The "incompletely righteous" are those societies that have made significant progress in establishing order, security, and basic rights, but where underlying tensions, inequalities, or unresolved historical grievances persist. The "fragment of wickedness" can be understood as systemic injustices, deep-seated prejudices, or the lingering effects of past conflicts that have not been fully addressed or healed.

The danger of being "incompletely righteous" in a civic sense is the potential for superficial peace, where problems are merely managed or suppressed rather than truly resolved. This can lead to a society that appears functional but lacks true cohesion and genuine well-being for all its citizens. The illusion of having "driven it out" can manifest as a refusal to acknowledge ongoing suffering or marginalization, a tendency to gloss over difficult histories, or a prioritization of national interests over universal human rights.

The "completely righteous" society, in this reading, is one that has achieved a state of genuine flourishing and harmonious coexistence. This means not only material prosperity and security but also a profound commitment to justice, equality, and the dignity of every individual, regardless of their background or identity. The "conversion of evil to goodness" signifies a society that has actively worked to dismantle oppressive structures, to heal historical wounds through truth and reconciliation, and to foster a sense of shared belonging and mutual respect. The "utter contempt of the pleasures of this world" translates to a civic ethos that prioritizes collective well-being, ethical conduct, and the pursuit of higher societal goals over narrow self-interest, corruption, or the pursuit of material wealth at the expense of human dignity.

Applying this to Zionism and Israel, this reading suggests that the ongoing challenge is to build a nation that is not only a refuge and a homeland for the Jewish people but also a model of inclusive citizenship and democratic values. The "incompletely righteous" state might be one where the conflict with neighboring populations remains unresolved, where internal societal divisions are not adequately bridged, or where the rights of minorities are not fully protected. The "completely righteous" vision would involve a profound effort towards reconciliation, a genuine commitment to ensuring that all who live in the land can share in its prosperity and security, and a societal transformation that elevates ethical principles above all else. This reading emphasizes the ongoing work of building bridges, fostering understanding, and ensuring that the promise of a just society is realized for all its inhabitants, moving beyond mere national survival to a model of exemplary civic virtue that can inspire others. It calls for a proactive engagement with the "left part" of the collective soul, not to banish it, but to understand and integrate it into a more compassionate and just whole.

Civic Move

The Tanya's profound distinction between the "incompletely righteous" and the "completely righteous" offers a powerful lens through which to examine the ongoing challenges and aspirations of the Zionist project and the State of Israel. It prompts us to consider how a nation, like an individual, can strive for a deeper, more transformative form of progress, one that goes beyond mere subjugation of challenges to a genuine conversion of adversity into opportunity and a more inclusive flourishing. Given the deep historical context and the ongoing complexities, a crucial civic move involves fostering structured, empathetic dialogue and collaborative learning that bridges divides and cultivates a shared vision for a more complete redemption.

Civic Move: Establishing "Bridges of Transformation" Dialogue Circles

Objective: To create safe, facilitated spaces for diverse voices within Israeli society and its related global communities to engage with the concept of "converting evil into goodness" in the context of national and intergroup relations, and to collaboratively identify concrete steps towards a more inclusive and ethical future.

Rationale: The Tanya's text highlights the danger of mistaking subjugation for true transformation. In the Israeli context, this can manifest in various ways: the ongoing conflict with Palestinian populations, internal societal divisions (religious-secular, Ashkenazi-Mizrahi, etc.), and the ethical dilemmas inherent in nation-building. This civic move aims to move beyond the "incompletely righteous" state of merely managing conflict or suppressing dissent, towards a more "completely righteous" vision where challenges are understood as catalysts for growth, healing, and the creation of a more just and harmonious society for all. By engaging with the core ideas of the Tanya, we can tap into a rich tradition of introspection and aspiration for a higher ethical standard.

Key Components and Steps:

1. Partnership and Coalition Building (Months 1-3):

   • Identify Core Facilitators: Assemble a diverse group of respected individuals from various sectors of Israeli society and its global diaspora. This should include:
     • Religious/Spiritual Leaders: From different Jewish denominations, as well as potentially imams and Christian clergy willing to engage on universal ethical principles.
     • Academics and Thinkers: Historians, sociologists, ethicists, and philosophers specializing in conflict resolution, Jewish thought, and Israeli society.
     • Community Organizers and Activists: Individuals with proven track records in grassroots peacebuilding, intergroup dialogue, and social justice work.
     • Young Leaders: Emerging voices from diverse communities representing the future of Israel.
     • International Liaisons: Representatives from Jewish organizations abroad committed to supporting such initiatives.
   • Develop a Shared Vision Statement: Collaboratively craft a concise statement that articulates the purpose of the dialogue circles, emphasizing the shared aspiration for a more just, peaceful, and ethically grounded future, drawing inspiration from universal ethical principles and specifically from the Tanya's concept of transforming challenges.
   • Secure Funding and Institutional Support: Seek grants from foundations, government bodies (where appropriate and feasible), and philanthropic individuals who support intergroup dialogue, reconciliation, and ethical development. Establish partnerships with universities, research institutes, and established peacebuilding organizations.

2. Curriculum Development and Training (Months 4-6):

   • Deep Dive into the Tanya and Related Texts: Develop a nuanced curriculum that explores Chapter 10 of the Tanya, not as a rigid dogma, but as a source of inspiration for introspection and ethical action. This should include exploring concepts like:
     • The nature of internal struggle and the distinction between subjugation and transformation.
     • The danger of self-deception in declaring victory prematurely.
     • The ideal of converting "evil" (challenges, adversaries, difficult realities) into "goodness" (understanding, reconciliation, shared progress).
     • The concept of absolute love for the divine and its implications for absolute hatred of injustice and impurity.
   • Facilitator Training: Conduct intensive training for facilitators in:
     • Deep Listening and Empathic Communication: Skills to create a safe space where participants feel heard and understood, even when expressing deeply held, potentially conflicting views.
     • Conflict Transformation: Techniques for managing difficult conversations, de-escalating tension, and guiding participants towards constructive dialogue.
     • Cultural Competency: Understanding the diverse backgrounds, experiences, and narratives of participants.
     • Ethical Frameworks: Guiding discussions around universal ethical principles and their application to the Israeli context, drawing from Jewish tradition and other relevant sources.
   • Develop Dialogue Modules: Create structured modules for the dialogue circles that address specific themes relevant to Israeli society, such as:
     • "The 'Evil' of the Other: Subjugation vs. Transformation in Conflict."
     • "Internal Divisions: Are We 'Incompletely Righteous' in Our Own Society?"
     • "The 'Filthy Garments' of History: Shedding Prejudice and Building Shared Futures."
     • "From 'Suffering Righteousness' to 'Prospering Righteousness': National Aspirations for a Complete Redemption."

3. Pilot Dialogue Circles (Months 7-12):

   • Recruit Diverse Participants: Actively recruit participants representing a broad spectrum of Israeli society, including:
     • Jewish Israelis (religious, secular, various ethnic backgrounds).
     • Arab citizens of Israel.
     • Individuals from the political spectrum (left, center, right).
     • Representatives from marginalized communities.
     • Potentially individuals from neighboring communities or diaspora groups with vested interests.
   • Format: Conduct a series of small, facilitated dialogue circles (8-12 participants) meeting regularly (e.g., bi-weekly or monthly) over a period of 6-12 months.
   • Facilitated Exploration: Each session would begin with a brief exploration of a relevant concept from the Tanya or related texts, followed by open, facilitated discussion on specific themes. The focus would be on sharing personal experiences, understanding different perspectives, and exploring the practical implications of "converting evil into goodness" in concrete situations.
   • Emphasis on "No Easy Answers": The dialogue circles should acknowledge the complexity and difficulty of the issues, fostering an environment where participants can grapple with uncomfortable truths without judgment. The aim is not to force consensus but to build understanding and empathy.

4. Scaling and Impact Amplification (Year 2 Onwards):

   • Replication and Expansion: Based on the success of the pilot programs, develop a model for replicating the "Bridges of Transformation" initiative in different regions of Israel and within diaspora communities.
   • Public Engagement and Education: Organize public forums, lectures, and online resources to share the insights and lessons learned from the dialogue circles, raising broader awareness of the importance of transformative dialogue and ethical development.
   • Policy Recommendations: As participants gain deeper insights, encourage the development of practical policy recommendations that address systemic issues and promote a more inclusive and just society. This could include proposals for educational reforms, conflict resolution strategies, or initiatives to combat discrimination.
   • "Action Labs": Establish smaller, project-based "Action Labs" where participants can collaborate on specific initiatives aimed at "converting evil into goodness" in their communities, such as joint projects between Jewish and Arab youth, interfaith initiatives, or programs to address social inequalities.
   • Continuous Learning and Adaptation: The initiative should be structured to allow for ongoing learning and adaptation, incorporating feedback from participants and responding to evolving societal needs.

Potential Partners:

• Academic Institutions: Hebrew University, Tel Aviv University, Ben-Gurion University, Bar-Ilan University (departments of Jewish Studies, Political Science, Sociology, Peace Studies).
• Non-Governmental Organizations (NGOs): Gisha Legal Center for Freedom of Movement, B'Tselem, Sikkuy-Aufoq, The Abraham Fund Initiatives, Seeds of Peace, Peres Center for Peace and Innovation.
• Religious Organizations: Various Jewish movements (Orthodox, Conservative, Reform, Reconstructionist), interfaith organizations.
• Community Centers and Cultural Institutions: Local municipalities, museums, libraries.
• International Jewish Federations and Philanthropic Foundations.

Examples of Similar Initiatives:

• "Shared Sacred Spaces" initiatives: Programs that bring together different religious communities to foster understanding and cooperation.
• Truth and Reconciliation Commissions (global examples): While not directly applicable in its entirety, the spirit of acknowledging past harms and seeking pathways to healing is relevant.
• Grassroots peacebuilding organizations: Numerous local initiatives in conflict zones that focus on dialogue and community-building.
• Educational programs focused on critical thinking and empathy: Initiatives that aim to equip young people with the skills to navigate complex social issues.

By engaging with the profound wisdom of the Tanya, and translating its spiritual insights into concrete civic action, the "Bridges of Transformation" initiative can empower individuals and communities to move beyond the limitations of the "incompletely righteous" and to actively pursue a path of complete, inclusive, and ethical redemption. This is not about finding easy answers, but about embracing the difficult, necessary work of genuine transformation, for the sake of Israel and for the betterment of humanity.

Takeaway

The Tanya's intricate exploration of spiritual progress, distinguishing between the mere subjugation of evil and its complete conversion into goodness, offers a powerful and hopeful challenge to our understanding of national development. For the Zionist project and the State of Israel, this text urges us to look beyond the undeniable triumphs of survival and sovereignty – the "incompletely righteous" achievements – and to continuously strive for a deeper, more transformative redemption. It calls us to recognize that true progress lies not in eradicating difference or silencing opposition, but in the challenging, yet ultimately more profound, work of integrating and elevating all aspects of our shared reality. The danger of remaining "incompletely righteous" is the illusion of completion, the complacency that arises from having merely contained an adversary or suppressed a challenge, rather than having truly understood, learned from, and transformed it into a force for positive growth. This requires an absolute commitment to ethical principles, a willingness to confront our own internal divisions with unflinching honesty, and a persistent dedication to building a society where justice, compassion, and shared flourishing are not just aspirations, but lived realities for all. The ultimate aim, as the Tanya suggests, is not just to be a righteous nation, but a nation that has learned to convert darkness into light, bitterness into sweetness, and in doing so, to shine as a testament to the highest human and divine potential.