Tanya, Part I; Likkutei Amarim 10:5

Hey there, welcome to our little corner of Jewish learning! Ever feel like you're trying your best to be a good person, maybe even trying to leave behind some old habits or negative tendencies, but still feel like there's a little something… off? Or maybe you wonder why some people seem to effortlessly radiate positivity and goodness, while others, even when they're trying hard, seem to be wrestling with inner battles? It’s a really common human experience, and sometimes we feel like we’re somewhere in the middle, not quite where we want to be, but not completely lost either. Today, we’re going to dive into a text that talks about these different stages of spiritual growth. It’s not about judgment, but about understanding the journey we’re all on. We’ll explore how some people manage to transform their inner struggles into something beautiful, and what that looks like for us, right here, right now. Get ready to explore some deep ideas in a super accessible way!

Context

This text comes from a foundational work in Jewish philosophy called Tanya. Think of it as a spiritual guidebook for everyday life.

Who, When, Where?

• Who: Rabbi Shneur Zalman of Liadi, the founder of the Chabad movement, wrote the Tanya. He was a deeply insightful thinker who wanted to make complex spiritual ideas relatable to everyone.
• When: The Tanya was first published in 1797, but its ideas are timeless and relevant today.
• Where: The ideas are rooted in Jewish tradition and thought, drawing from ancient texts and mystical teachings.
• Key Term: "Divine Soul" (Hebrew: neshamah) – This is the part of us that connects to God, our spark of holiness and goodness.

Text Snapshot

Here’s a taste of what the Tanya has to say about different levels of spiritual accomplishment. It talks about people who are working hard to overcome their negative impulses, and those who have reached a higher level of spiritual transformation.

“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… The explanation of the matter is that “a completely righteous man,” in whom the evil has been converted to goodness… 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…” (Tanya, Part I; Likkutei Amarim 10:5, Sefaria)

Close Reading

This text is pretty interesting because it breaks down the spiritual journey into different stages. It’s not about a pass/fail test, but about understanding the nuances of our inner lives. Let's unpack a couple of key ideas that can really resonate with us.

### Insight 1: The "Incompletely Righteous" Path

The text introduces us to the concept of the "incompletely righteous" person, or as it also calls them, "a righteous man who suffers." This is a really relatable category! Imagine you've decided to cut down on sugary snacks. You’re doing a great job most of the time, resisting the urge, and you feel really proud of yourself. But then, one evening, you see a cookie, and a little part of you still really wants it. You don't give in, you manage to push the desire away, and the "good" part of you wins. But that little flicker of wanting the cookie? That's what the Tanya is talking about.

The text explains that even though you didn't act on the "evil" desire (the urge for the cookie), it's not that the desire itself has vanished or been transformed into something good. It's still there, just very, very small and under control. It's like you’ve locked away the cookie jar, and you know where it is, but you’re not tempted to open it because you’ve built up a strong habit of not eating cookies. The text says this person has "expelled and eradicated its evil... yet the evil is not actually converted to goodness." This means the negative impulse isn't gone, it's just completely overpowered by the positive one. You're still a righteous person because you're acting righteously, but because that little whisper of temptation still exists, you're considered "incompletely righteous." The "suffers" part might mean that even though you're doing well, there's still that internal awareness of the struggle, a constant vigilance, which can feel like a burden sometimes. It’s about the ongoing effort, the fact that the battle is still happening internally, even if you’re winning.

### Insight 2: The "Completely Righteous" Transformation

Now, let's look at the other end of the spectrum: the "completely righteous man," who is also called "a righteous man who prospers." This person has gone a step further. Instead of just suppressing the "evil" desire, they have, in a way, transformed it. The text uses the powerful metaphor of "completely divested himself of the filthy garments of evil." What does that mean?

It means their desire for "filthy garments" – those worldly pleasures that pull us away from our spiritual path – is gone. They don't just resist them; they actively despise them. They find no enjoyment in things that are purely about satisfying physical appetites if it means neglecting their connection to God. The text explains that these worldly pleasures often originate from something called the sitra achara, which is like a spiritual "dark side" or negativity. A "completely righteous" person hates this sitra achara with an “absolute hatred.” This isn't just a casual dislike; it’s a profound, deep-seated aversion because their love for God is so overwhelming.

Think of it like this: Imagine you used to love a certain type of junk food. But then you discovered a new passion, like hiking in beautiful mountains. Now, the thought of eating that junk food doesn't even appeal to you anymore. It’s not that you’re fighting the urge; the urge itself has simply disappeared because your new passion is so much more fulfilling. The text suggests that for the "completely righteous," the negative impulses are not just dormant; they've been fundamentally changed. The "evil" has been "converted to goodness." This means that what used to be a temptation is now either irrelevant or, in a more advanced stage, has become a source of spiritual energy. They don't just avoid evil; they actively turn away from it and find their joy and fulfillment entirely in their connection to God. The "prospers" part suggests that this state brings a sense of inner peace and abundance, a flourishing of their spiritual life.

Apply It

This week, let’s try a super simple practice inspired by the idea of recognizing where we are on our journey. It’s not about judging yourself, but about gentle observation.

Daily "Goodness Scan"

For the next seven days, take just 60 seconds each day. Before you go to sleep, or maybe during a quiet moment, ask yourself: "Today, where did I notice my 'divine soul' (my inner goodness) shining through?" It could be something as small as being patient with someone, choosing a healthy option, or saying a kind word. Don't focus on the struggles or the "incompletely righteous" moments. Just look for one small instance where you felt a spark of your better self. If you can't think of anything specific, that's okay too! Just acknowledge that you're looking, and that itself is a step. The goal is to gently bring your awareness to the good that you do bring into the world, no matter how small it feels. This practice helps to train your focus on the positive aspects of your spiritual journey, much like the text describes the "completely righteous" person focusing on their love for God.

Chevruta Mini

Grab a friend, family member, or even just talk to yourself in the mirror (I won't tell!). Discuss these questions:

Discussion Question 1

The text talks about "expelling evil" versus "converting evil." What's the difference you see between just pushing away a negative thought or habit and actually transforming it into something positive? Can you think of a time you've experienced one or both of these?

Discussion Question 2

The "incompletely righteous" person is called "a righteous man who suffers." Why do you think the text uses the word "suffers"? Does this resonate with you at all? What does it feel like to be on a path of growth but still feel the internal struggle?

Takeaway

Remember this: Our spiritual journey is a process of growth, and there are many ways to be a good person as we learn and evolve.