Tanya, Part I; Likkutei Amarim 10:1

Hook

The persistent yearning for self-improvement, for a life lived with greater purpose and integrity, is a deeply human impulse. It's the quiet voice that nudges us towards betterment, a whisper of aspiration in the clamor of daily existence. Yet, how often do we find ourselves wrestling with our own internal landscapes, striving to transcend our baser instincts, only to discover that the battle is more nuanced than we initially imagined? This text, drawn from the foundational teachings of Chabad Hasidism, grapples with precisely this challenge, offering a profound exploration of spiritual progress and the sometimes-elusive nature of true righteousness. It speaks to a fundamental dilemma: what does it truly mean to be good, to be whole, when the echoes of our imperfections, however faint, still resonate within us? This is not merely an abstract theological question; it touches upon the very fabric of our personal lives, our relationships, and, as we will explore, the collective journey of a people striving to build a future grounded in enduring values. The text presents us with two distinct portraits of the spiritual striver: the "incompletely righteous" and the "completely righteous." The former has subdued the "animal soul," but not entirely transformed it; the latter has not only conquered but transmuted the negative, bringing about a state of profound inner alignment. This distinction, seemingly subtle, carries immense weight, suggesting that spiritual maturity is not just about suppression, but about a radical integration and elevation of all aspects of our being. For those committed to building a just and meaningful society, this internal struggle holds vital lessons. It speaks to the ongoing work of shaping a collective identity, of ensuring that our aspirations for a better world are not merely superficial victories, but deeply rooted transformations. It calls us to examine our own motivations, our own internal battles, and to consider how these personal journeys inform our collective endeavors.

Context

The Tanya: A Spiritual Blueprint for Modern Life

• Date: The first part of the Tanya, Likkutei Amarim, was compiled and published by Rabbi Shneur Zalman of Liadi, the founder of the Chabad movement, primarily between the years 1796 and 1814. Its initial publication, in 1797, marked a significant moment in Jewish intellectual and spiritual history, offering a systematic articulation of Hasidic thought in a format accessible to a broader audience.
• Actor: Rabbi Shneur Zalman of Liadi (1745-1812), known as the Alter Rebbe, was a central figure in the development of Hasidism. He was a prodigious scholar, a mystic, and a leader who sought to make the profound teachings of Kabbalah and Hasidism accessible and practical for the everyday Jew. His aim was to bridge the gap between esoteric spiritual wisdom and the lived experience of individuals striving for closeness to God.
• Aim: The primary aim of Likkutei Amarim, and indeed the Tanya as a whole, was to provide a comprehensive guide to spiritual growth and understanding the inner workings of the human soul. Rabbi Shneur Zalman sought to demystify complex Kabbalistic concepts and translate them into actionable advice for cultivating a meaningful relationship with God. He aimed to equip individuals with the tools to understand their internal struggles, to wage a conscious battle against negative inclinations, and to achieve a state of spiritual wholeness and divine connection. The text is designed to serve as both a theoretical framework for understanding the soul and a practical manual for spiritual practice in the face of life's inherent challenges.

The Path of Zionism and Modern Israel: A Collective Striving

• Date: The modern Zionist movement, which gained significant momentum in the late 19th and early 20th centuries, culminating in the establishment of the State of Israel in 1948, represents a pivotal epoch in Jewish history. This period was characterized by a renewed focus on national self-determination and the rebuilding of a Jewish homeland.
• Actor: The architects and participants of modern Zionism were a diverse group of thinkers, activists, and ordinary Jews from across the globe. They included intellectuals like Theodor Herzl, cultural Zionists like Ahad Ha'am, laborers, religious pioneers, and secular nationalists. Their collective aspiration was to create a sovereign Jewish state where Jews could live in safety and dignity, free from persecution and able to shape their own destiny.
• Aim: The overarching aim of Zionism was to address the "Jewish Question" – the historical vulnerability and statelessness of the Jewish people. It sought to establish a political and cultural center for Jewish life, to revive the Hebrew language and culture, and to create a society that would be a light unto the nations, embodying Jewish values and ideals. This involved not only political action but also the pioneering of settlements, the development of a new Hebrew literature and arts, and the forging of a shared national identity in the Land of Israel.

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”—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, inasmuch as they are derived from and originate in the kelipah and sitra achara… 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.”

Two Readings

Reading 1: The Inner Landscape of Personal Transformation

This reading focuses on the individual spiritual journey, drawing a clear distinction between two levels of spiritual attainment as described by the Tanya. It emphasizes the internal struggle between the divine soul (the neshamah) and the animal soul (the nefesh habehamit), which represents our physical and egoistic drives. The text presents a nuanced understanding of righteousness, moving beyond a simple binary of good and evil.

### The "Incompletely Righteous" (Tzadik V'ra Lo): Subjugation Without Transformation

The "incompletely righteous" individual has successfully engaged in a significant battle against their negative inclinations. They have "fortified their divine soul and waged war against their animal soul," managing to "expel and eradicate its evil." This is a considerable achievement, demonstrating commitment and effort. The crucial point, however, is that this expulsion is not a complete annihilation or, more importantly, a transmutation. The evil, while "expelled and eradicated from the left part," still lingers, albeit in a "minute" quantity. This remnant is "subjugated and nullified by the good." The individual might imagine that the evil has entirely disappeared because its influence is no longer overt or dominant. This state is described as "a righteous man who suffers" (tzadik v'ra lo), implying that while they are righteous, they still experience some form of suffering or internal tension, perhaps stemming from the lingering presence of the suppressed negativity, or the awareness, however dim, of its potential to resurface.

The core issue here is the quality of the victory. It is a victory of subjugation, not of transformation. The "filthy garments of evil" have not been entirely shed. This means that there remains a vestige of "love and pleasure" in the evil, even if it is unconscious or deeply buried. The hatred of the sitra achara (the "other side," representing evil and impurity) is not "absolute." This lack of absolute hatred means that the individual does not "absolutely abhor evil." Consequently, the evil has not been "converted into actual goodness." It remains a latent force, a "minute quantity" that is "accounted as nothing" in practical terms, but its presence prevents a state of complete inner harmony. The text explains that the degree of this residual evil and its subjugation can vary immensely, leading to "myriads of degrees" of "incompletely righteous" individuals. This is a testament to the complexity of human psychology and the varied paths of spiritual growth.

### The "Completely Righteous" (Tzadik V'tov Lo): Transformation and Transcendence

In contrast, the "completely righteous" individual, described as "a righteous man who prospers" (tzadik v'tov lo), has achieved a higher level of spiritual attainment. This is not merely about suppressing evil, but about "converting" it into goodness. The "filthy garments of evil" have been "utterly divested." This individual "utterly despises the pleasures of this world" that are rooted in the kelipah (the shell of evil) and the sitra achara. Their rejection of these worldly pleasures is not an act of asceticism born of fear, but rather a profound consequence of their "great love of God and of His holiness."

This intense love for God creates an equally intense hatred for anything that stands in opposition to holiness. The text quotes Psalms 139:22-23: "I hate them with the utmost hatred; I regard them as my own enemies." This hatred of the sitra achara is "absolute," and consequently, so is their "contempt of evil." For the completely righteous, the evil has been entirely shed and, in a sense, "ascended" to holiness. This is what allows them to be called "superior men" (benei aliyah), those who "convert darkness into light and bitter taste into sweetness." Their service of God is not motivated by a desire to save their own souls or to satisfy their own spiritual thirst, but by a pure, altruistic love for God and a desire to unite the Divine presence (Shechinah) with the world. This is a state of profound inner integration where all aspects of the self are aligned with the divine will, and even the remnants of the "animal soul" are not merely subdued but transmuted into forces that serve holiness.

Reading 2: The Collective Identity and the Building of a Nation

This reading shifts the focus from the individual spiritual journey to the collective endeavor of the Jewish people, particularly in the context of modern Zionism and the establishment of Israel. It interprets the Tanya's concepts of righteousness and spiritual struggle as metaphors for the challenges and aspirations of a people striving for self-realization and a renewed national existence.

### The "Incompletely Righteous" Nation: Subjugating External Threats, Lingering Internal Tensions

Applying the Tanya's framework to the collective, the "incompletely righteous" nation is one that has successfully fought for its survival and established a sovereign entity, but still grapples with internal divisions and external pressures that prevent it from achieving a state of perfect harmony and fulfillment. The establishment of the State of Israel in 1948 can be seen as a monumental act of "fortifying the divine soul" of the Jewish people – their collective spiritual and national essence – and waging war against the "animal soul" of historical vulnerability and persecution. The creation of a state was a powerful act of self-defense and self-determination, a forceful "expulsion and eradication of evil" from the external realm of antisemitism and powerlessness.

However, just as in the individual, this victory might not be a complete transmutation. The "fragment of wickedness" that remains could manifest in various ways within the national consciousness and structure. This could be seen in the ongoing internal debates and ideological divisions within Israeli society, the persistent challenges of social cohesion, or the lingering effects of historical trauma that continue to influence collective decision-making. The nation, like the individual tzadik v'ra lo, might "imagine that it has driven out" its existential threats and internal flaws, but the reality is that the "evil has not actually been converted to goodness."

The "subjugation and nullification by the good" reflects the existence of a strong, functioning state with institutions and a shared sense of purpose, yet the "minute quantity" of residual negative forces means that the nation is not yet at its highest potential. This could translate into a sense of unease, a perpetual feeling of vulnerability despite achievements, or a struggle to fully embody the highest ideals of justice and peace. The "hatred of the sitra achara" on a national level might not be "absolute" in its application, leading to compromises or policies that fall short of an ideal moral vision. The collective "filthy garments" might not be entirely shed, indicating that aspects of the past, whether in terms of social structures, unresolved conflicts, or deeply ingrained patterns of thought, continue to cast a shadow. The existence of diverse viewpoints and the ongoing debates within Israeli society can be seen as reflections of these varying degrees of internal struggle and the ongoing process of national maturation.

### The "Completely Righteous" Nation: The Ideal of a Transformed Society

The "completely righteous" nation, the ideal that Zionism strived for and continues to aspire towards, is one where the collective struggles have led not just to survival, but to a profound transformation. This is a nation that has not only expelled external threats but has also internalized its values to such an extent that "evil has been converted into actual goodness." Such a nation has "completely divested itself of the filthy garments of evil," meaning it has moved beyond its historical victimhood and its internal flaws to embody a higher ethical and spiritual standard.

This ideal nation "utterly despises the pleasures of this world" that are rooted in exploitation, injustice, or the subjugation of others. Its pursuit of national aspirations is not driven by ego or material gain, but by a "great love of God and of His holiness," understood here as a commitment to universal ethical principles and a profound sense of divine responsibility. The collective "hatred of the sitra achara" is absolute, meaning the nation actively rejects and works against all forms of injustice, oppression, and moral compromise, both internally and externally. This is the nation that truly embodies the concept of being a "light unto the nations," not through military might or economic power alone, but through its ethical leadership and its commitment to universal human values.

The aspiration for such a nation is reflected in the foundational principles of Israel's Declaration of Independence, which speaks of establishing a state based on "freedom, justice, and peace as envisioned by the prophets of Israel." It is the vision of a society where the collective energy is directed towards "uniting the Holy One, blessed is He, and His Shechinah within those who dwell in the nethermost worlds" – a profound metaphor for imbuing the physical world with divine presence through acts of justice, compassion, and holiness. The ongoing work of building a more perfect society in Israel, despite its complexities and challenges, is a continuous striving towards this ideal of collective righteousness, where the nation's very existence and actions contribute to the sanctification of the world.

Civic Move

Cultivating Shared Understanding Through "Generative Listening"

The tension between the individual's internal spiritual journey and the collective aspirations of a nation, as illuminated by the Tanya's profound distinction between the "incompletely righteous" and the "completely righteous," calls for a deliberate civic practice that fosters deeper understanding and shared responsibility. The challenge, as we've seen, is that even in our most significant collective achievements, like the establishment of a state, residual "fragments of wickedness" – whether internal divisions, unresolved historical narratives, or ethical compromises – can persist. These fragments, while "subjugated and nullified," can still create friction and hinder the full realization of our highest ideals.

To address this, we need to move beyond superficial dialogue and towards a practice of "Generative Listening." This is not simply about hearing what others say, but about actively seeking to understand the underlying motivations, experiences, and values that shape their perspectives, especially on sensitive issues related to national identity, security, and societal values. In the context of modern Israel, this means creating spaces and cultivating habits where individuals with differing viewpoints – whether secular and religious, Mizrahi and Ashkenazi, dovish and hawkish, or those from diverse ethnic and socioeconomic backgrounds – can engage in conversations that aim not to win an argument, but to generate new insights and build bridges of empathy.

The Civic Move: Implementing "Generative Listening Circles" within Israeli Society.

This move involves establishing structured, facilitated dialogues within communities and across different sectors of Israeli society. The goal is not to achieve immediate consensus, but to foster a deeper appreciation for the complexity of shared challenges and to identify common ground upon which collective progress can be built.

Here's how it could work:

1. Purposeful Design: Each circle would have a clear, stated purpose, such as exploring the meaning of Jewish identity in a pluralistic society, navigating the complexities of security and peace, or addressing socioeconomic disparities. The focus would be on understanding the "why" behind different perspectives, drawing parallels to the Tanya's exploration of motivations and internal states.
2. Skilled Facilitation: Trained facilitators, who are neutral and adept at creating safe spaces, would guide the conversations. Their role would be to ensure that all voices are heard, to help participants identify and articulate their core values and concerns, and to gently steer the conversation away from accusations and towards shared exploration. This echoes the role of a spiritual guide who helps individuals navigate their inner landscape with compassion and clarity.
3. Focus on Narrative and Experience: Participants would be encouraged to share their personal stories and experiences, rather than just abstract arguments. This allows for the "conversion of evil to goodness" on a human level, by transforming abstract grievances into relatable human narratives. Understanding the lived experiences of others, especially those with whom we disagree, is a powerful antidote to demonization and a crucial step in shedding "filthy garments" of prejudice.
4. "Rooting Out" Underlying Assumptions: The process would encourage participants to examine their own deeply held assumptions, much like the Tanya's call to "root out the evil from within you." This might involve identifying how historical narratives, personal traumas, or ideological frameworks shape their current views. The aim is not to shame, but to bring these underlying influences to the light of conscious awareness, allowing for a more honest self-assessment and a greater capacity for understanding others.
5. Building Bridges of Empathy: The core of "Generative Listening" is to cultivate empathy. By truly listening to understand, participants begin to see the humanity and legitimate concerns of those with whom they differ. This can lead to a shift from an adversarial mindset to one of shared responsibility, recognizing that the "fragment of wickedness" that might exist within any group is a challenge that the entire society must collectively address.
6. Actionable Insights: While the primary goal is understanding, these circles should also aim to generate actionable insights. These might not be grand policy proposals immediately, but rather small, concrete steps that individuals and communities can take to foster greater understanding, cooperation, and shared progress. This aligns with the Tanya's emphasis on practical application of spiritual principles.

By implementing "Generative Listening Circles," Israeli society can actively engage with its internal complexities, mirroring the individual's journey towards greater righteousness. It provides a framework for acknowledging the persistent challenges, not as insurmountable obstacles, but as opportunities for growth and transformation, moving the collective closer to the ideal of a society that has truly converted its struggles into strengths and its fragments of darkness into sources of light. This is how we can honor the spirit of the Tanya's teachings in the shared endeavor of building a more just, cohesive, and hopeful future.

Takeaway

The Tanya's profound distinction between the "incompletely righteous" and the "completely righteous" offers us a vital lens through which to examine our personal and collective journeys. It teaches us that true progress is not merely about suppressing our flaws or vanquishing external enemies, but about the transformative process of converting negativity into goodness. For a nation like Israel, still engaged in the ongoing work of self-definition and security, this means recognizing that the establishment of a state, while a monumental achievement, is not the end of the journey. It is an invitation to continue the internal work, to foster deeper understanding and empathy across our diverse society through practices like "Generative Listening." By consciously engaging with our internal divisions and external challenges, with the same dedication that the Tanya advocates for individual spiritual growth, we can move from a state of merely subjugated challenges to one of genuine, transformative righteousness, building a future grounded in enduring hope and shared responsibility.