Tanya, Part I; Likkutei Amarim 10:5

Hook

Ever feel like you're trying your best to be a good person, to do the right thing, but then… something trips you up? Maybe it’s a little voice in your head whispering a not-so-great idea, or a habit you just can’t seem to shake, even when you know it’s not serving you. It’s like you’ve cleaned up most of the mess, but there’s still a tiny dust bunny hiding under the couch. You might think, "Am I even doing this right? Am I really making progress?" This feeling is super common, and it’s something we’ve been thinking about in Jewish tradition for a very, very long time. Today, we’re going to look at a fascinating text that talks about different levels of being "good" and how we can understand our own journey, even with those pesky dust bunnies.

Context

Here’s a little peek at where this text comes from and what we need to know to understand it better:

• Who wrote it? This text is from the Tanya, a foundational work of Jewish philosophy and spirituality written by Rabbi Shneur Zalman of Liadi, often called the Alter Rebbe. He lived in the late 18th and early 19th centuries in what is now Belarus. He wanted to make deep spiritual ideas accessible to everyone.
• When was it written? The Tanya was first published in 1797. It's been studied and cherished by Jews for centuries.
• Where does it fit? This particular passage is from Part I of the Tanya, called Likkutei Amarim, which means "Collected Teachings." This section is all about understanding the human soul.
• Key Term: Animal Soul (Nefesh HaBeheimit):** This isn't about being literally like an animal! It refers to our basic, physical desires and instincts – the urges to eat, sleep, seek comfort, and sometimes, to be selfish or angry. It’s the part of us that’s very connected to our physical body.

Text Snapshot

Here’s a little taste of what Rabbi Shneur Zalman writes:

"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..." (Tanya, Part I; Likkutei Amarim 10:5, https://www.sefaria.org/Tanya%2C_Part_I%3B_Likkutei_Amarim_10%3A5)

Close Reading

This passage is like a little map for understanding our own inner lives. Let’s break down some of the big ideas:

### The "Incompletely Righteous" Person

The text introduces us to a person who is trying really hard. They are "fortifying their divine soul" – that's the part of us connected to something higher, our spiritual self. They are "waging war against their animal soul" – they are actively fighting against those basic, sometimes selfish, desires. And they're doing such a good job that they feel like they've "expelled and eradicated its evil." You know that feeling, right? When you’ve resisted a temptation, or managed to let go of an anger, and you feel pretty proud of yourself?

But here's the twist: the text says that even if the "evil is not actually converted to goodness," this person is called "incompletely righteous" or a "righteous man who suffers." This is where the "dust bunny" idea comes in. It means that even though the bad stuff is subjugated (meaning, it’s under control) and nullified (meaning, it’s not causing problems because it's so small), it’s still there. It hasn't been transformed. It’s like you’ve cleaned your room, but there’s still a tiny bit of dust under the bed. You might think the room is perfectly clean, but it's not fully transformed.

### The "Completely Righteous" Person

Now, the text contrasts this with the "completely righteous man." This person isn't just controlling their "animal soul"; they’ve managed to "convert" the evil into "actual goodness." This is a much deeper transformation. How do they do it? By "utterly despising the pleasures of this world" that come from just satisfying physical needs. They don't find enjoyment in things that are just about the body. Instead, their focus is on "the service of G–d."

Think of it like this: the "incompletely righteous" person might resist eating a whole cake because they know it's not good for them. They've subdued the desire. The "completely righteous" person, however, might not even want the whole cake in the first place, because their deepest desire is for something else entirely – a connection to something bigger. They’ve transformed their desires. Their love for G–d is so strong that it makes the pull of worldly pleasures seem unappealing, even hateful. This is what the verse from Psalms is talking about: "I hate them with the utmost hatred; I regard them as my own enemies." This intense love for holiness leads to a complete rejection of anything that pulls away from it.

### The "Righteous Man Who Prospers" vs. The "Righteous Man Who Suffers"

The text gives us two more interesting labels: "a righteous man who prospers" and "a righteous man who suffers." The "righteous man who prospers" is the "completely righteous" one, where the evil has been converted into goodness. They are doing great, spiritually speaking. They have shed the "filthy garments of evil" completely.

The "incompletely righteous" person, the one who has evil subjugated but not converted, is the "righteous man who suffers." Even though they are good and in control, there's still a struggle, a lingering potential for difficulty. It’s not that they are bad, but the transformation isn't complete, and that can lead to internal or external challenges. The text even mentions that the degree of "incompleteness" can vary immensely, like a tiny bit of non-kosher ingredient in a huge pot of soup – it’s there, but it doesn’t ruin the whole dish. Still, it’s not perfect.

### The Deeper Meaning of "Superior Men"

The text then talks about "superior men" or "men of ascent." These are the ultimate achievers. They don't just convert evil into good; they actively make it "ascend to holiness." This means they take things that seem negative or difficult and find a way to use them to grow closer to G–d. It’s like taking a challenging situation and learning from it, becoming stronger and more connected because of it. Their service of G–d isn't just about their own spiritual growth; it's about uniting the "Holy One, blessed is He, and His Shechinah" (that’s G–d’s presence) within the world. They are motivated by pure love and a desire to bring holiness everywhere. It’s a selfless, outward-focused kind of spirituality.

Apply It

This week, let's practice noticing the "dust bunnies" in our lives.

• Your Mission (should you choose to accept it!): For the next seven days, take 60 seconds each day to pause and reflect. When you catch yourself doing something you know you shouldn't, or feeling an urge you'd rather not have, don't judge yourself! Just notice it. Is it a big urge, or a tiny one? Does it feel like a full-blown craving, or more like a fleeting thought?

• How to do it: Set a timer on your phone for 60 seconds. Find a quiet moment, maybe when you wake up, during a break, or before bed. Close your eyes and just observe your internal landscape. What desires or impulses are bubbling up? Which ones are you acting on, and which ones are you resisting? Don't try to change anything, just practice gentle observation. Think of it as becoming a friendly scientist of your own inner world.

• Why this helps: This simple practice helps you become more aware of your "animal soul" and your "divine soul" without getting overwhelmed. It’s the first step towards understanding where you are on your journey and how you can move forward, with kindness and curiosity.

Chevruta Mini

Grab a friend (or just think about these questions yourself!) and chat for a few minutes:

• Question 1: The "Dust Bunny" Moment

  Think about a time recently when you felt like you were trying to be good, but a small negative impulse or habit still popped up. How did it feel? Did you feel like the "incompletely righteous" person described in the text, where the "evil is subjugated and nullified by the good, because of the former’s minuteness"? What does that phrase mean to you in your own experience?

• Question 2: What Does "Converting Evil to Goodness" Look Like?

  The text talks about the "completely righteous" person converting evil into goodness. What do you imagine that looks like in everyday life? Can you think of an example, even a small one, where a difficult situation or a challenging impulse was transformed into something positive or a learning experience?

Takeaway

Remember this: Our spiritual journey is a process of growth, not a destination, and every step, even the ones with lingering dust bunnies, is part of the path.