Tanya, Part I; Likkutei Amarim 10:5

This is a profound journey you're embarking on, and it's wonderful that you're engaging with texts that speak to the very core of spiritual transformation. The Tanya, particularly this passage, offers a unique lens through which to view the process of becoming, and it's a text that has guided countless souls in their quest for deeper connection. Let's explore it together.

Hook

You're considering a Jewish life, perhaps even conversion, and that's a significant and beautiful aspiration. It signifies a deep yearning for belonging, for meaning, and for a covenantal relationship with the Divine. This text from the Tanya, a foundational work of Chabad philosophy, speaks directly to this internal journey of transformation. It's not just an abstract theological discussion; it's a roadmap for the soul wrestling with its desires and striving for a higher purpose. For someone on the path of conversion, understanding these internal dynamics is paramount. It’s about more than just learning laws and traditions; it's about internalizing them, about aligning your inner world with the values and commitments of Judaism. This passage from Likkutei Amarim, Chapter 10, offers a sophisticated understanding of spiritual progress, distinguishing between different levels of righteousness and the inner work required to achieve them. It can help you navigate the complexities of your own feelings, the challenges you might encounter, and the ultimate beauty of a life lived in conscious connection with G-d and the Jewish people. It’s a text that encourages honesty about the effort involved, while simultaneously illuminating the profound rewards of sincere commitment. As you stand at the threshold of a potential new life, this exploration of the "incompletely righteous" versus the "completely righteous" can provide clarity, encouragement, and a deeper appreciation for the sacred process you are undertaking. It reminds us that the path is not always straightforward, but every step, every struggle, is part of a grander unfolding.

Context

Before diving into the specific words of the Tanya, let's set the stage for why this particular passage resonates so deeply with the journey of conversion.

The Inner Struggle and the Divine Spark

• The Tanya, penned by Rabbi Schneur Zalman of Liadi, delves into the intricate workings of the human soul. It posits that each person possesses two souls: a "divine soul" (neshama elokit), which yearns for G-d, and an "animal soul" (neshama beheimit), which is rooted in the physical and driven by self-preservation and desires. The journey of spiritual growth, and certainly the journey of conversion, involves a conscious effort to elevate the divine soul and to manage, transform, and ultimately align the animal soul with the divine will. This passage speaks directly to this internal dynamic, framing spiritual attainment not as an instant transformation, but as a process of warfare and refinement. For someone considering conversion, this understanding is crucial because it acknowledges the inherent challenges of integrating a new spiritual identity and set of values with one's existing inclinations and habits. It validates the struggle and frames it within a larger, purposeful endeavor.

The Concept of "Righteousness" and Its Stages

• The text introduces two categories of righteous individuals: the "incompletely righteous" (tzadik veray lo) and the "completely righteous" (tzadik vetroiv lo). This distinction is not about a judgment of worthiness but rather a description of spiritual progress. The "incompletely righteous" have subdued their evil inclination, but it hasn't been fully transmuted into good. The "completely righteous" have achieved a higher level where the evil inclination is not merely subdued but has been transformed into holiness. This is a powerful concept for someone discerning conversion. It suggests that the path involves stages, and that perfection is not expected overnight. It allows for acknowledging the ongoing effort and the reality that challenges may persist, while still recognizing one's commitment and progress. It reframes "success" not as the absence of struggle, but as the consistent effort to engage in that struggle with sincerity and purpose.

The Ultimate Goal: Transformation and Unity

• The ultimate aim described in the Tanya is the "conversion of evil to goodness," the transformation of the base into the sublime, the "filthy garments" being shed and replaced with purity. This is the essence of spiritual refinement. For someone considering conversion, this speaks to the profound desire to align one's entire being with the values and mission of the Jewish people. It’s about more than adopting a new set of rituals; it’s about a deep-seated transformation that imbues every aspect of life with holiness. The passage highlights that this transformation is driven by an intense love of G-d and a corresponding hatred of anything that distances one from Him, the sitra achara (the "other side" or forces of impurity). This intense love and hatred are the engines of true spiritual change. Understanding this ultimate goal provides a compelling vision for the dedication and sincerity required in the conversion process, framing it not just as an adoption of Judaism, but as a profound spiritual metamorphosis.

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...

Close Reading

Insight 1: The Nuance of Progress – "Incompletely Righteous" vs. "Completely Righteous"

The Tanya’s distinction between the "incompletely righteous" and the "completely righteous" is profoundly encouraging for anyone discerning conversion. It acknowledges that spiritual growth is rarely a sudden, all-or-nothing event. Instead, it's a dynamic process with discernible stages. You are not expected to be a fully formed tzaddik (righteous person) from day one, nor is your journey defined solely by moments of profound spiritual clarity. The text introduces the concept of "waging war against his animal soul to such an extent that he expels and eradicates its evil." This imagery of battle is vital. It suggests that the effort itself is a form of spiritual victory, even if the war is not yet definitively won. The "incompletely righteous" has achieved a significant victory: they have "expelled and eradicated" the evil, meaning it no longer dictates their actions or holds primary sway. This is not a minor accomplishment; it’s the result of intense internal effort and a conscious fortification of the divine soul.

However, the crucial nuance lies in the phrase, "yet the evil is not actually converted to goodness." This tells us that even when an inclination or habit is subdued, if it hasn't been fundamentally transformed into something holy, a remnant remains. This remnant, though "minuteness," is still present. It can lead to the illusion that the struggle is over, that the evil has "quite disappeared." This is where the candor of the text is so valuable. It warns against self-deception, against mistaking subjugation for ultimate transformation. For someone considering conversion, this means acknowledging that old habits or ingrained ways of thinking might still surface, even as you commit to a new path. It's about recognizing that the "filthy garments" of past ways of being might not be entirely shed immediately. They might be relegated to the back of the closet, but they haven't been fully laundered and transformed into sacred vestments. This recognition is not a cause for despair, but for deeper sincerity. It means understanding that the journey of conversion involves not just adopting new practices, but also a continuous process of internal refinement, of seeking to imbue every aspect of your life with holiness, rather than simply pushing away the "evil." It’s about understanding that the "fragment of wickedness" that remains, while subjugated, is a reminder of the ongoing work of love and devotion, a testament to the depth of the commitment you are striving for. The "incompletely righteous" person, therefore, is still a righteous person, one who has made immense progress and is on the path, but whose work of transformation is ongoing. This understanding allows for grace, for self-compassion, and for a realistic appreciation of the spiritual path.

Insight 2: The Driving Force – Love of G-d and Hatred of the Sitra Achara

The text pinpoints the ultimate driver of true spiritual transformation: "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... 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 with profuse affection and delight and superlative devotion." This is the engine of the "completely righteous." It's not merely about adhering to commandments out of obligation, but about a profound, all-encompassing love for G-d that naturally leads to a corresponding aversion to anything that separates one from Him. This love is described with terms like "profuse affection," "delight," and "superlative devotion"—words that convey an intense emotional and volitional commitment.

This love for G-d fosters an "absolute hatred" of the sitra achara, the forces that stand in opposition to holiness. This is not a petty or vindictive hatred, but a righteous revulsion born from an intimate connection with the Divine. The text emphasizes that "contempt is as much the opposite of real love as is hatred." So, the "completely righteous" person not only hates but also utterly scorns worldly pleasures that distract from G-d, viewing them as originating from the kelipah (the shell or husk of impurity).

For someone on the path of conversion, this insight is crucial. It highlights that the deepest motivation for embracing Judaism should be a burgeoning love for G-d and the covenantal life, not just a desire for community, intellectual satisfaction, or even escape from perceived shortcomings in one's current life. While these other factors can be initial sparks, the sustained effort of conversion requires a deeper wellspring of love. This love fuels the willingness to reject certain pleasures and to actively choose the path of holiness, even when it's challenging. It's about developing a discerning palate, where the "bitter taste" of sin or spiritual stagnation becomes truly abhorrent because one has tasted the "sweetness" of divine connection. The Tanya suggests that this love and hatred are not static states but grow in proportion to each other: "according to the abundance of the love toward G-d, so is the extent of the hatred toward the sitra achara." This means that as your love for G-d deepens through learning, prayer, and mitzvot, your ability to discern and reject what distances you from Him will also strengthen. This isn't about self-punishment or harsh judgment, but about a natural consequence of profound love – a desire to be as close as possible to the beloved. Embracing this ideal means consciously cultivating that love, seeking opportunities to connect with G-d, and allowing that connection to inform your choices and priorities, transforming your relationship with the world around you.

Lived Rhythm

Deepening Your Connection Through Shabbat Observance

You're exploring a Jewish life, and a beautiful, tangible way to begin living this aspiration is by embracing the rhythm of Shabbat. This is not about perfection, but about intentional engagement. The Tanya speaks of "fortifying your divine soul" and "waging war against your animal soul." Shabbat provides a weekly sanctuary, a divinely ordained pause where the demands of the animal soul—the constant striving for productivity, acquisition, and self-gratification—are deliberately set aside. It's an opportunity to truly experience the elevation of the divine soul.

Here's a concrete, multi-step approach to integrating Shabbat into your lived rhythm, keeping in mind the Tanya's emphasis on sincere effort and gradual progress:

Step 1: Conscious Preparation – The "Fortification" of the Week

• Understanding the Goal: Before Shabbat even begins, the preparation itself is a mitzvah and a spiritual act. The Tanya speaks of "fortifying his divine soul." This means consciously setting aside time, perhaps Friday afternoon, to mentally and physically prepare for Shabbat. This isn't about rushing through chores; it's about shifting your mindset.
• Practical Application:
  • Intentional Shopping: Instead of seeing grocery shopping as a chore, approach it with the intention of acquiring ingredients for a sacred meal. Focus on bringing nourishing, delightful food that will foster joy and connection.
  • Tidying Your Space: Clean and tidy your living area not just for aesthetic reasons, but with the intention of creating a peaceful and welcoming environment for the divine presence that enters on Shabbat. Imagine you are preparing a sanctuary.
  • Mental Transition: Take 15-30 minutes on Friday to disconnect from work emails, news cycles, and the general hustle of the week. Reflect on the past week, acknowledge any challenges, and set an intention for rest, connection, and spiritual replenishment. You might journal your thoughts or simply sit in quiet contemplation.
• Potential Challenges & How to Navigate Them: You might feel overwhelmed by the amount of preparation or the pressure to make it "perfect." Remember the Tanya's distinction: you are striving for progress, not immediate perfection. Focus on doing what you can with sincerity. If you can't get to everything, prioritize the elements that feel most meaningful to you – perhaps a special meal or a quiet moment of reflection. The intention is key.

Step 2: Welcoming Shabbat – The "Expulsion" of the Mundane

• Understanding the Goal: The moment Shabbat begins is a conscious "expulsion" of the mundane and the imposition of a sacred rhythm. The Tanya speaks of "eradicating its evil from the left part." Shabbat is a weekly opportunity to diminish the influence of the animal soul's constant demands.
• Practical Application:
  • Lighting Shabbat Candles: This is a powerful ritual marking the transition. Light candles approximately 18 minutes before sunset (check your local sunset times). As you light them, recite a personal intention or a traditional blessing (a simple "Baruch Atah Adonai Eloheinu Melech Ha'olam, asher kid'shanu b'mitzvotav v'tzivanu l'hadlik ner shel Shabbat" - Blessed are You, Lord our G-d, King of the Universe, Who has sanctified us with His commandments, and commanded us to light the Shabbat candle). Focus on the flames, their warmth, and the peace they symbolize.
  • Kiddush: If you are able, making Kiddush (sanctification) over wine or grape juice is a central Shabbat ritual. This involves reciting specific blessings that hallow the day. If you're not yet familiar with the text, you can find it online or in a siddur (prayer book) and read it aloud. The act of sanctifying the wine, and by extension, the day, is a direct engagement with the concept of making the mundane holy.
  • Shabbat Meals: Share at least one Shabbat meal, ideally with others if possible. Focus on conversation that is uplifting, engaging, and avoids topics of business, gossip, or negativity. Discuss Torah, personal growth, or simply share appreciations for the day and for each other.
• Potential Challenges & How to Navigate Them: You might feel awkward or uncertain about the rituals. This is perfectly normal! Approach it with curiosity and openness. Read the blessings slowly, focus on the meaning of the words, and allow yourself to be present. If you are alone, you can still perform the rituals with intention. The act itself carries spiritual weight.

Step 3: Experiencing Shabbat – The "Subjugation" and Potential "Conversion"

• Understanding the Goal: The Tanya describes the state of being "incompletely righteous" where the evil is "subjugated and nullified by the good, because of the former’s minuteness." Shabbat is a time when this subjugation is most palpable. It's also a time where the potential for "conversion" of the evil into good can begin to emerge.
• Practical Application:
  • Rest and Reflection: Actively disengage from work and technology that distracts from the sacredness of the day. Engage in activities that nourish your soul: reading Jewish texts, engaging in meaningful conversation, spending time in nature, or simply resting. This is the antithesis of the constant striving of the animal soul.
  • Prayer and Study: Attend synagogue services if you feel comfortable, or engage in personal prayer and Torah study. Focus on understanding the messages and connecting with the Divine. The Tanya speaks of "service of G-d." Shabbat provides an extended opportunity for this.
  • Mindful Appreciation: Take moments throughout Shabbat to simply appreciate the world around you, the beauty of creation, and the gift of this holy day. This practice cultivates gratitude, a powerful antidote to the dissatisfaction often fueled by the animal soul.
• Potential Challenges & How to Navigate Them: You might find yourself bored or restless without the usual distractions. This is a sign that the animal soul is resisting the "subjugation." Gently redirect your attention back to the purpose of Shabbat. Remind yourself why you are doing this – to fortify your divine soul, to experience a deeper connection. If you feel the "evil" resurfacing as impatience or frustration, acknowledge it without judgment, and consciously choose to re-engage with the spirit of Shabbat. The Tanya mentions that the "incompletely righteous" person might imagine the evil has disappeared, but it's still there, just minute. Shabbat is a weekly opportunity to observe this dynamic and to actively choose the path of holiness, gradually moving towards that "conversion" of even the challenging impulses into a source of spiritual strength.

Step 4: The Aftermath – Reflecting on "Conversion"

• Understanding the Goal: As Shabbat concludes, reflect on the experience. Did you feel a sense of peace? Did you notice a shift in your internal state? The Tanya speaks of the "completely righteous" man who has "utterly despises the pleasures of this world." While you may not be there yet, Shabbat offers a glimpse of what it means to prioritize the spiritual over the purely physical.
• Practical Application: On Saturday evening (Motza'ei Shabbat), you might set aside a few minutes to journal about your Shabbat experience. What felt nourishing? What was challenging? What did you learn about yourself and your relationship with G-d? This reflection helps to solidify the lessons learned and to carry the spirit of Shabbat into the coming week, gradually moving towards that conversion of the "filthy garments" into something sacred.
• Potential Challenges & How to Navigate Them: You might feel a sense of sadness as Shabbat ends, or a tinge of regret if you feel you didn't fully achieve the ideal. Again, remember the stages. The fact that you are reflecting and striving is itself a significant step. Use these reflections to inform your preparation for the next Shabbat, aiming for a slightly deeper experience each time.

By consistently engaging with Shabbat in this intentional way, you are not just observing a holiday; you are actively participating in the spiritual transformation described in the Tanya, fortifying your divine soul, waging war against the animal soul, and moving, step by step, towards a deeper, more meaningful connection with G-d and the Jewish people.

Community

The journey of discerning a Jewish life and potentially converting is often best undertaken with the support and guidance of a community. The Tanya speaks of the deep love of G-d and the desire to unite the Divine presence with the lower worlds. This is a profoundly relational endeavor, and connecting with others who share or understand this aspiration can be invaluable.

Connecting with a Rabbi or Spiritual Mentor

• What it looks like: This is often the most direct and recommended first step. A rabbi or a spiritual mentor can provide personalized guidance, answer your questions from a place of deep knowledge, and help you navigate the complexities of Jewish law and philosophy as they apply to your situation. They can offer a roadmap for your learning and a safe space to explore your feelings and doubts.
• Pros: Direct, tailored advice; access to authoritative knowledge; a clear path for formal conversion if that's your ultimate goal; emotional and spiritual support.
• Cons: Finding the right fit can take time; some rabbis may have specific approaches or requirements that might not align perfectly with your immediate needs.
• How to connect: Many synagogues have websites listing their rabbis and staff. You can reach out to a local synagogue, introduce yourself, and ask if they offer introductory meetings for individuals exploring Judaism or considering conversion. Be open about your stage of exploration.

Engaging in a Study Group or Beit Midrash (House of Study)

• What it looks like: This involves joining a group of individuals who are also learning about Judaism. This could be a formal class offered by a synagogue or Jewish organization, or an informal group that meets regularly to study texts together. The Tanya itself can be a subject of study within such a group.
• Pros: Learning alongside peers can be highly motivating and provide a sense of shared journey; diverse perspectives can enrich your understanding; less pressure than one-on-one mentorship, allowing for more exploration.
• Cons: The pace and focus of the group might not always perfectly match your individual needs; the quality of discussion can vary depending on the group's dynamics and facilitator.
• How to connect: Check the websites of local synagogues, Jewish community centers, or adult education organizations. Many offer introductory courses on Jewish topics or specific texts. You can also inquire about existing study groups. If you have a rabbi or mentor, they might be able to recommend a suitable group.

Finding a Conversion-Focused Program or Community

• What it looks like: Some individuals and institutions specifically cater to those considering conversion. These programs often offer a structured curriculum, workshops, and a cohort of peers going through a similar process. They might also have designated mentors or rabbis overseeing the program.
• Pros: Specifically designed for your journey; provides a supportive network of individuals in a similar situation; often includes a comprehensive approach to learning and practice.
• Cons: Can be more intensive and time-consuming; may require a significant commitment; availability can vary by region.
• How to connect: Search online for "Jewish conversion programs" or "adult Jewish learning programs" in your area. You can also ask rabbis or Jewish educators about such programs. It's often beneficial to speak with current or former participants to get a sense of the program's ethos and effectiveness.

Each of these avenues offers a unique way to connect with the vibrant tapestry of Jewish life. The key is to approach these connections with sincerity, openness, and the understanding that each relationship and learning experience is a step in your personal journey of transformation, echoing the profound insights of the Tanya.

Takeaway

The Tanya's exploration of the "incompletely righteous" and "completely righteous" offers a candid and encouraging perspective on spiritual growth. It emphasizes that the journey of becoming, particularly in the context of discerning a Jewish life and conversion, is a process of diligent effort, conscious choice, and continuous refinement. Your aspiration to align your life with the covenant is a powerful testament to your divine soul's yearning. Embrace the stages, acknowledge the ongoing work, and let the profound love for G-d that the Tanya describes be your guiding light. Your sincere intention and consistent effort are the most vital components of this sacred path.