Tanya, Part I; Likkutei Amarim 10:1

Hook: The Unfinished Ascent of the Soul and the Nation

This passage from the Tanya, the foundational text of Chabad Hasidism, grapples with a profound spiritual dilemma: the struggle against the "animal soul" and the incomplete nature of even righteous individuals. It speaks of "incompletely righteous" people who have suppressed evil but not fully transformed it into good, contrasting them with the "completely righteous" who have achieved this profound transformation. This internal struggle for spiritual perfection, for the absolute eradication and conversion of inner darkness, mirrors, in a deeply resonant way, the ongoing journey of the Jewish people and the State of Israel. We, too, are engaged in a constant, often arduous, process of building, refining, and striving for an ideal, grappling with the lingering shadows of the past and the complexities of the present. The Tanya's exploration of inner spiritual warfare provides a powerful lens through which to understand the challenges of national aspiration, the weight of responsibility, and the enduring hope for a perfected future, both for the individual soul and for the collective peoplehood.

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'… 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… 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…”

Context

Date

This section of the Tanya, Likkutei Amarim 10:1, was composed in the late 18th century by Rabbi Schneur Zalman of Liadi, the founder of the Chabad Hasidic movement. It represents a distillation of generations of Jewish mystical thought, particularly from the Lurianic Kabbalah, presented in a more accessible, philosophical, and practical manner for a broader audience.

Actor

Rabbi Schneur Zalman of Liadi, also known as the Alter Rebbe, was a central figure in the development of Hasidism. He sought to intellectualize and systematize Hasidic teachings, making them applicable to the daily lives and spiritual struggles of ordinary Jews. His aim was to guide individuals toward a deeper understanding of their divine essence and to empower them in their spiritual service of God.

Aim

The primary aim of this passage is to articulate a nuanced understanding of spiritual progress. It seeks to:

• Distinguish between degrees of spiritual attainment, moving beyond a simple good/evil dichotomy.
• Emphasize the crucial role of transforming, rather than merely suppressing, negative inclinations.
• Provide a framework for self-awareness and introspection, helping individuals to honestly assess their spiritual state.
• Ultimately, to inspire a striving for the highest level of spiritual perfection – the complete conversion of all aspects of the self to the service of God.

Two Readings

Reading 1: The Covenantal Struggle for Transformative Redemption

This reading frames the Tanya's concepts through the lens of covenantal responsibility and the ongoing, active struggle for transformative redemption, both individually and nationally. The "divine soul" and the "animal soul" are not merely abstract spiritual entities but represent the inherent tension within the Jewish people, a people bound by a covenant to strive for holiness and to sanctify the world. The "expulsion and eradication" of evil is akin to the ongoing process of tikkun olam (repair of the world) and tikkun hanefesh (repair of the soul), where the goal is not just to remove the negative but to actively transform it.

The "incompletely righteous" individual, who has subjugated but not fully converted their "evil," can be seen as mirroring the historical experience of the Jewish people. We have faced immense external pressures and internal challenges, often expelling or overcoming forces that threatened our existence. Yet, the remnants of past traumas, the lingering influences of exile, and the internal struggles to fully embody our covenantal ideals can be seen as the "fragment of wickedness" that remains, albeit subjugated. The longing for the "completely righteous" state, where "evil has been converted into actual goodness," resonates with the ultimate prophetic vision of a redeemed world, a messianic era where all aspects of existence are aligned with divine will.

In this reading, the concept of "filthy garments of evil" is not just personal sin but also the collective assimilation of negative cultural influences or the compromises made in the face of existential threats. The "absolute hatred" for the sitra achara (the "other side," representing impurity and evil) becomes a profound commitment to national and spiritual purity, a refusal to be swayed by forces antithetical to the covenant. The Tanya's emphasis on the "great love of G–d" as the source of this hatred highlights the proactive, love-driven nature of this struggle. It’s not about mere negativity, but about an overwhelming positive orientation towards the Divine that naturally repels and transforms the opposite.

The State of Israel, in this covenantal framework, is a grand, imperfect endeavor in national redemption. It is a "righteous man who suffers" in its ongoing security struggles, its internal debates, and its grappling with the complexities of coexistence. The aspiration to become a "completely righteous" nation, a "light unto the nations," requires not just the removal of threats but the profound transformation of societal structures, the elevation of all aspects of life to the service of God, and the ultimate conversion of any remaining "evil" – be it societal injustice, internal divisions, or external animosities – into forces that strengthen the covenantal bond and advance universal well-being. The "myriads of degrees" of incompletely righteous individuals also speak to the diversity within the Jewish people, each contributing to the collective journey, with varying levels of success in their personal and national aspirations. The hope lies in the continuous striving, the understanding that the journey towards complete redemption is a process of ongoing transformation, fueled by an ever-deepening love for God and a commitment to the covenant.

Reading 2: The Civic Project of National Self-Definition and Moral Progress

This reading interprets the Tanya's spiritual struggle as a powerful metaphor for the civic project of national self-definition and moral progress, particularly in the context of modern Israel. Here, the "divine soul" represents the aspirational ideals of the nation – justice, righteousness, peace, and a unique national identity – while the "animal soul" embodies the baser instincts, the pragmatic compromises, the nationalistic excesses, and the inherent challenges of governing a complex society. The "expulsion and eradication" of evil can be understood as the ongoing efforts to build robust institutions, establish just laws, and foster a shared civic ethos that rejects corruption, prejudice, and violence.

The "incompletely righteous" nation is one that has achieved significant milestones in self-determination and security (expelled external oppressors, established sovereignty) but still grapples with internal contradictions. The "fragment of wickedness" might manifest as unresolved societal tensions (e.g., between secular and religious, different ethnic groups), the compromises made in the pursuit of security that sometimes challenge moral ideals, or the lingering effects of historical injustices that continue to shape present-day realities. The nation might feel as though it has achieved its goals, but the underlying moral and ethical imperfections remain, even if subjugated by the overwhelming desire for national success and survival.

The "completely righteous" state, in this civic reading, is one that has not only achieved its political aims but has also fundamentally transformed its societal fabric, embodying its highest moral principles. This means that all aspects of national life – its economy, its social policies, its international relations – are infused with the spirit of justice and compassion. The "utter despise of the pleasures of this world" is reinterpreted as a national commitment to prioritizing ethical considerations and collective well-being over unchecked consumerism, greed, or narrow self-interest. The "absolute hatred" of the sitra achara becomes a national resolve to reject ideologies and practices that dehumanize, oppress, or undermine fundamental human dignity.

The "great love of G–d" can be seen as a profound national commitment to universal human values, to the pursuit of justice and righteousness, which are seen as divinely ordained. This commitment motivates the nation to transcend its immediate needs and to act with a moral compass that guides its development. The Tanya’s exploration of the "myriads of degrees" of incompletely righteous individuals highlights the diverse perspectives and ongoing debates within a democratic society. Different groups will have varying perceptions of what constitutes "good" and "evil," and their efforts to achieve a more perfect society will proceed at different paces and with different emphases. The ultimate aspiration, however, remains the creation of a nation that exemplifies moral leadership, a beacon of ethical conduct in the global arena, demonstrating that national strength can be intrinsically linked to moral integrity and a deep commitment to human betterment. This civic project is about continuously refining national character, transforming challenges into opportunities for moral growth, and building a society where collective flourishing is intertwined with universal ethical principles.

Civic Move

Dialogue and Deliberation on Collective Aspirations

The Tanya's profound exploration of internal struggle and the aspiration for perfection offers a powerful prompt for collective reflection. Given the diverse understandings and ongoing debates within Israeli society regarding its identity, purpose, and moral compass, a crucial civic move is to foster structured, inclusive, and sustained dialogue and deliberation on our collective aspirations.

This is not about seeking a singular, monolithic answer, but about creating spaces for honest engagement with the tensions identified in the Tanya – the balance between security and justice, the nature of national identity, the ethical implications of our actions, and the ultimate vision for our society.

Action: Establish and support a national initiative, perhaps a "National Council for Collective Reflection," comprised of individuals from across the spectrum of Israeli society – religious and secular, different ethnic backgrounds, political viewpoints, and professional expertise. This council would be tasked with:

1. Facilitating Community Dialogues: Organizing and supporting local and national forums for open discussion, drawing inspiration from the Tanya's framework of internal struggle and aspiration. These dialogues would encourage participants to articulate their understanding of "goodness" and "evil" in the national context, and to discuss how best to pursue the "complete righteousness" of a just and moral society.
2. Developing Educational Resources: Creating accessible materials that explore the relevance of Jewish ethical thought, philosophical concepts of justice, and the historical experiences of the Jewish people to contemporary challenges. This would include simplified explanations of texts like the Tanya, alongside explorations of modern ethical dilemmas faced by Israel.
3. Commissioning Research and Policy Papers: Encouraging the academic and public policy sectors to engage with these questions, producing research and proposals that address the ethical dimensions of national policy, social cohesion, and the pursuit of peace.
4. Hosting Public Forums and Conferences: Organizing high-profile events that bring together leaders, thinkers, and the general public to discuss the nation's moral trajectory and future aspirations, fostering a sense of shared responsibility.

The goal is to move beyond polarized debates and towards a deeper understanding of our shared challenges and a collective recommitment to building a society that strives for its highest ideals. This civic move acknowledges that the journey of national redemption, like the spiritual journey described in the Tanya, is an ongoing process, requiring constant introspection, courageous dialogue, and a hopeful commitment to continuous improvement. It is about cultivating the "great love of G–d" – understood as a profound commitment to universal ethical principles – that fuels the drive to transform even the most challenging aspects of our national life into forces for good.

Takeaway

The Tanya's intricate description of spiritual striving reminds us that true progress, whether individual or national, is not merely about eliminating the negative, but about the profound, transformative work of converting it into good. For the State of Israel, this means acknowledging the lingering "fragments of wickedness" – the societal divisions, the ethical compromises, the unresolved historical narratives – not as insurmountable obstacles, but as opportunities for deeper purification and elevation. Our journey is one of continuous ascent, fueled by hope, responsibility, and an unwavering commitment to transforming our collective existence into a testament to enduring moral aspiration.