Tanya, Part I; Likkutei Amarim 10:5

Sugya Map: The Ascents and Descents of the Righteous Soul

• Issue: The nature of spiritual attainment and the classification of the righteous (Tzadikim) based on their relationship with the yetzer hara. Specifically, the distinction between the "incompletely righteous" (Tzadik v'Ra Lo) and the "completely righteous" (Tzadik v'Tov Lo), focusing on the process of "converting evil to good."

• Nafka Mina(s):

  • Internal Spiritual State: Understanding the degree of spiritual purity and the internal struggle against inclination.
  • Divine Providence and Suffering: The rationale behind the suffering experienced by the "incompletely righteous."
  • Theological Implications of Goodness: The concept of evil being not merely eradicated but transformed into its opposite, a fundamental tenet of Kabbalistic and Chassidic thought.
  • Motivation for Mitzvot: Differentiating between service motivated by self-interest (even spiritual self-interest) and service for the sake of Heaven (L'Shem Shamayim) and the elevation of the Shechinah.
  • The Ideal of "Benei Aliyah": Defining the highest spiritual echelon as those who actively transmute negative forces.

• Primary Sources:

  • Tanya, Part I, Likkutei Amarim 10:5 (The core text).
  • Deuteronomy 21:21 ("And you shall root out the evil from within you").
  • Psalms 139:22, 23 ("I hate them with the utmost hatred; I regard them as my own enemies. Search me, [L–rd,] and know my heart…").
  • Isaiah 55:1 ("Ho! All who thirst, go to water").
  • Sukkah 45b; Sanhedrin 97b (On the number of righteous men and the concept of "superior men").
  • Zohar I:4a (Introduction, on converting darkness to light).
  • Tikkunei Zohar, Introduction 1b (On "benevolence toward his Creator").
  • Zohar III:281a (Raaya Mehemna, on a son ingratiating himself with parents).
  • Chullin 97b ff. (On the halachic concept of a sixty-fold mixture).

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”¹ Deuteronomy 21:21.—yet the evil is not actually converted to goodness, he is called “incompletely righteous” or “a righteous man who suffers.”² צדיק ורע לו—see ch. 1, n. 7. 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,”³ צדיק וטוב לו—i.e., “possessing (only) good.” 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..."

• Dictum: The core assertion is that true spiritual victory over the yetzer hara is not mere expulsion but conversion.
• Dikduk/Leshon Nuance:
  • "expels and eradicates" (מגרש ומבטל): This suggests an active, forceful removal, but the crucial qualifier "yet the evil is not actually converted to goodness" signals a deficiency. The eradication is superficial; the essence remains.
  • "fragment of wickedness" (שייר ממנו): The lingering remnant. This is not a conscious presence but a residual trace, "minute" (מזעורו).
  • "subjugated and nullified" (בטל ומבוטל): The evil is under the dominion of the good, rendered insignificant by its smallness. This is the hallmark of the "incompletely righteous."
  • "converted into actual goodness" (נתהפך לטובה ממש): This is the defining characteristic of the "completely righteous." The transformation is complete and positive.
  • "divested himself of the filthy garments" (הפשיט מעליו את בגדי עכבת): A powerful metaphor for complete separation from the material and the impure. The imagery evokes a shedding of something inherently soiled.
  • "utterly despises" (שונא אותם בתכלית השנאה): The intensity of this hatred for the sitra achara is the counterpoint to the "great love of G–d." This isn't a passive disinterest but an active, profound aversion.
  • "inasmuch as they are derived from and originate in the kelipah and sitra achara": This provides the reason for the hatred. The source of worldly pleasures is deemed inherently impure and inimical to holiness.

Readings

Rabbi Schneur Zalman of Liadi: The Metamorphosis of Evil

The Alter Rebbe, in this passage from Likkutei Amarim, presents a profound distinction between two levels of spiritual achievement: the "incompletely righteous" (Tzadik v'Ra Lo) and the "completely righteous" (Tzadik v'Tov Lo). His central thesis, rooted in Kabbalistic thought, is that true spiritual victory over the yetzer hara is not merely its suppression or elimination, but its transformation into goodness.

The "incompletely righteous" individual, while diligently battling the animal soul and expelling its evil inclinations, has not yet achieved this complete metamorphosis. The evil, though "expelled and eradicated," is not entirely gone; a "fragment of wickedness" (שייר ממנו) remains, albeit "subjugated and nullified" (בטל ומבוטל) due to its minute quantity. This individual perceives the evil as vanquished, leading to the erroneous belief that it has "quite disappeared." However, the underlying reality is that this remnant of evil has not been transmuted. The Alter Rebbe explains that were the evil "entirely departed and disappeared," it would have been "converted into actual goodness." This conversion is the defining characteristic of the "completely righteous."

The "completely righteous" man, therefore, has "completely divested himself of the filthy garments of evil." This imagery signifies a total rejection and transcendence of worldly pleasures that stem from the kelipah and sitra achara. His hatred for these impure sources is absolute, a direct consequence of his "great love of G–d with profuse affection and delight." The text emphasizes that this hatred is not merely an absence of love for the impure, but an active, vehement opposition, mirroring the intensity of his love for the Divine. The Psalms verse, "I hate them with the utmost hatred; I regard them as my own enemies," is cited to underscore this profound aversion.

The Alter Rebbe further elaborates on the nature of this conversion process. He states that the degree of one's hatred for the sitra achara directly correlates with the extent of their love for G–d. If the hatred and scorn of evil are not absolute, then "some vestige of love and pleasure in it" must remain, preventing the "fouled garments" from being entirely shed. Consequently, the evil is not fully converted to goodness because it still retains "some hold in the filthy garments." This explains why the "incompletely righteous" man, whose hatred is not absolute, experiences suffering ("Tzadik v'Ra Lo"). His struggle is ongoing, and the residual negativity can manifest as hardship.

The passage concludes by detailing the vast spectrum within the "incompletely righteous" category, comparing it to the halachic principle of a sixtieth part rendering a mixture imperceptible. This highlights the subtle gradations of spiritual attainment, with individuals existing on a continuum of purity and subjugation of the yetzer hara. The "completely righteous," in contrast, are a rarer breed, described as "superior men" (Benei Aliyah) who actively "convert darkness into light and bitter taste into sweetness," a process of profound spiritual alchemy.

Maimonides: The Rational Ascent to Virtue

While the Tanya's framework is deeply Kabbalistic and metaphysical, Maimonides, in his Mishneh Torah, offers a perspective on spiritual perfection that, while less overtly mystical, shares common ground in its emphasis on the eradication of negative traits and the cultivation of positive ones. In Hilchot De'ot, he outlines the path to achieving a balanced and virtuous character, which can be seen as a precursor or parallel to the "completely righteous" state.

Maimonides posits that the human soul has inclinations that can lead to extremes of behavior. For instance, anger can manifest as excessive wrath or, conversely, as utter passivity and lack of spirit. Similarly, pride can swing to abject humility. The healthy, virtuous individual, according to Maimonides, achieves a state of equilibrium, the "middle path," by moderating these extremes. This is achieved through intellectual effort and conscious practice. He writes, "The path of the Torah is the middle path... and a person should distance himself from the two extremities... until he reaches the praiseworthy middle path." (Mishneh Torah, Hilchot De'ot 1:4).

This "middle path" can be interpreted as analogous to the "completely righteous" state, where the extremes of evil have been not only removed but seemingly transformed into a stable foundation of good. The "incompletely righteous," in this context, might be those who are still grappling with these extremes, managing to keep them in check but not having fully internalized the balanced virtues. The "suffering" (Ra Lo) could be seen as the internal friction or the arduous effort required to maintain this precarious balance, a constant vigilance against slipping back into the extremes.

However, Maimonides' emphasis is primarily on the eradication of negative traits and the cultivation of positive ones through reason and practice, rather than the Kabbalistic concept of conversion where the very essence of the negative is transmuted into positive energy. For Maimonides, the goal is a perfected character, free from vice, where virtue is the norm. The "filthy garments" are shed by disengaging from their influence and actively choosing the opposite, virtuous behavior. The "hatred" for the sitra achara is a rational understanding of its detrimental effects on one's character and spiritual well-being, leading to a conscious rejection.

The intellectual component is paramount for Maimonides. He stresses the importance of understanding the consequences of vice and the benefits of virtue. This knowledge leads to a desire for the good and an aversion to the bad. While the Tanya speaks of "absolute hatred" born from an overwhelming love of G–d, Maimonides' approach is more grounded in the intellectual apprehension of truth and goodness. The "completely righteous" for Maimonides is one who has achieved this intellectual and practical mastery over his inclinations, embodying the virtues in a stable, ingrained manner. The "incompletely righteous" are those still on this path, diligently working towards that equilibrium.

Rabbi Isaac Luria (The Ari): The Alchemy of the Fallen Sparks

Rabbi Isaac Luria, the Ari, provides the deepest Kabbalistic underpinning for the Tanya's concept of "converting evil to goodness." His teachings on the Shevirat HaKelim (Breaking of the Vessels) and the subsequent process of Tikkun (Rectification) directly address the mechanism by which evil can be transformed.

According to the Ari, the initial creation involved divine emanations (sefirot) contained within vessels. These vessels, particularly the lower ones, were too fragile to contain the intense divine light and thus shattered. This shattering caused the divine sparks (nitzotzot) to fall into the lower realms, becoming entangled with the forces of impurity and evil (the kelipah). The world as we know it is a consequence of this cosmic catastrophe, filled with these fallen sparks mixed with the dross of kelipah.

The process of Tikkun Olam is the rectification of this cosmic flaw. This involves gathering these fallen sparks and elevating them back to their divine source. The Tanya's concept of "converting evil to goodness" is a direct manifestation of this Tikkun on the individual level. When a person engages in ethical behavior, observes mitzvot, and purifies their intentions, they are, in essence, separating the divine sparks from the surrounding kelipah. This act of separation and elevation is the true "conversion."

The "incompletely righteous" individual, in the Ari's framework, has managed to disentangle some sparks but has not fully purified the kelipah itself. The residual "fragment of wickedness" is the kelipah from which the spark has been dislodged but not yet annihilated or transformed. This explains the concept of "Tzadik v'Ra Lo" – the righteous person who still experiences the negative consequences of the surrounding kelipah, even if the spark within him is now aligned with holiness. The suffering arises from the proximity to the unrectified kelipah.

The "completely righteous" person, on the other hand, has achieved a more profound level of Tikkun. They not only extract the sparks but also manage to "convert" the very essence of the kelipah by infusing it with divine light and intention. This is the "turning darkness into light" and "bitter taste into sweetness" that the Zohar describes. The kelipah itself, by being overwhelmed with holiness, is rendered powerless and, in a sense, becomes a vehicle for divine revelation. This is the ultimate victory, where even the remnants of evil are subsumed by the overwhelming power of good.

The Ari's system provides a cosmic justification for the Tanya's psychological and spiritual distinctions. The "filthy garments" are the very kelipot that cling to the divine sparks. Shedding them means not just discarding them, but actively cleansing and purifying them, thereby restoring them to their original divine purpose. The intense hatred for the sitra achara is the necessary force to break free from these entanglements and to engage in the arduous process of separating and elevating the fallen sparks. The "Benei Aliyah" are those who are most proficient in this cosmic Tikkun on a personal level, actively participating in the rectification of creation.

Friction

Kushya 1: The Paradox of "Minute Evil" and its Persistence

The Tanya posits that the "incompletely righteous" individual has a "fragment of wickedness" that is "subjugated and nullified by the good, because of the former’s minuteness." Subsequently, it states that this individual is called "incompletely righteous" because "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."

This presents a logical tension: If the evil is truly "minute" and "nullified," how can it still retain a "hold in the filthy garments" and elicit "some vestige of love and pleasure"? If it is nullified, it should be inert and incapable of producing any effect. If it still has a "hold" and produces "love and pleasure," then it cannot be truly "minute" or "nullified" in the sense of being rendered powerless. This seems to suggest either that the evil is simultaneously insignificant and significant, or that the terms "minute" and "nullified" are being used in a contextually shifting manner.

Terutz 1: The Distinction Between Subjugation and Annihilation

A possible resolution lies in distinguishing between the state of the evil and its potential influence. The evil, though "minute," is not annihilated; it is subjugated. This means its active force is suppressed by the overwhelming power of the divine soul. However, its potential to influence, its inherent nature as "wickedness," remains. Like a defeated army, it is no longer in command, but its soldiers (the "fragments") are still present, capable of being re-mobilized if the controlling force weakens even slightly.

The "vestige of love and pleasure" is not necessarily a conscious desire for sin, but a subtle attraction to the nature of the evil, a lingering echo of its former power. It is akin to a healed wound that, while no longer open, can still ache or feel tender. The "filthy garments" are not entirely absent; they are merely tattered and overshadowed by the "pure garments" of good deeds. The residual dirt, though small, still exists.

This interpretation aligns with the Tanya's later description of the "incompletely righteous" person's love of G–d being "not perfect." If there is not perfect love, there must be some space for its opposite, even if minuscule. The "minute evil" is thus "nullified" in its capacity to dictate action, but not in its underlying ontological reality as a force of impurity that has not yet been fully transmuted.

Terutz 2: The "Imagined" vs. "Actual" State

Another approach is to emphasize the subjective perception versus the objective reality. The individual imagines that the evil has "quite disappeared" because its influence is minimal and its presence is unconscious. However, the "truth" is that it has not been "converted into actual goodness." The "hold" it has is not an active grip, but a residual entanglement. The "love and pleasure" are not active desires, but rather a lack of absolute repulsion, a passive acceptance of its non-threatening presence.

This distinction is crucial for understanding the "Tzadik v'Ra Lo" aspect. If the evil were truly gone, there would be no Ra (evil) in the picture. The fact that it is called "Tzadik v'Ra Lo" implies that the Ra still exists in some form, even if it is a "minute" form. The nullification is therefore a practical nullification in terms of its ability to lead to overt sin, but not a metaphysical nullification of its existence or a complete absence of its taint. The "filthy garments" are still present, albeit significantly cleaned and mended, rather than entirely discarded and replaced with new ones.

Kushya 2: The Metaphysical Impossibility of "Converting" Evil

The core of the Tanya's teaching is the "conversion of evil to goodness." This implies a fundamental transformation of substance or essence. However, from certain philosophical perspectives, evil is often understood as a privation of good, a mere absence, or a deficiency. How can something that is essentially an absence be "converted" into a positive presence? If evil is merely the lack of good, then eradicating it means the good fills the void. But "conversion" suggests that the evil itself becomes good, which seems metaphysically problematic.

Terutz 1: Evil as a Manifestation of Divine Energy Not Yet Rectified

Drawing from Kabbalistic thought, particularly the Ari's concept of fallen sparks, evil is not merely an absence but a manifestation of divine energy that has been corrupted or misplaced. The kelipot are not simply voids but active forces that derive their existence from the divine realm, albeit in a distorted and impure manner. They are "shells" or "husks" that have separated from the divine fruit.

In this context, "conversion" means rectifying these distorted energies. It's not about turning a non-existent entity into something positive, but about purifying and re-directing the divine essence that is trapped within the impure structure. The "filthy garments" are the structures of the kelipah that contain the divine sparks. When the individual achieves a high level of spiritual purity and love for G–d, they are able to strip away these garments, extract the divine sparks, and then, through their actions and intentions, re-integrate these sparks into the divine flow. The kelipah itself, having been the vehicle through which these sparks were temporarily held, is then rendered impotent, its energy neutralized or re-absorbed into holiness. Thus, the evil structure is not destroyed but transformed by the overwhelming influx of divine light.

Terutz 2: Evil as a Necessary Counterpoint for the Manifestation of Good

Another perspective, found in some philosophical discussions on evil, suggests that for the concept and experience of good to be fully appreciated and manifest, its opposite must exist, even if only in a latent or potential state. The Tanya itself hints at this by stating that if evil "entirely departed and disappeared, it would have been converted into actual goodness." This implies that its continued existence, even in a subdued form, is what allows for the manifestation of goodness in its full glory.

The "incompletely righteous" individual, by struggling with and containing the evil, demonstrates the power of good in a more palpable way than someone who has never encountered significant evil. The "conversion" then becomes the process by which the experience of having overcome evil, the very struggle and the resulting refinement, becomes a source of elevated good. The "filthy garments" are not just discarded; they are used as rags to polish the pure garments, making them shine brighter. The sitra achara, by its very opposition, highlights the brilliance of the sitra d'Kedusha. The "hatred" for the sitra achara is not just a negative emotion, but a powerful catalyst that fuels the love for G–d by providing a stark contrast. The "pleasure" in evil, if understood as the fleeting satisfaction derived from its suppression, can be re-channeled into the profound satisfaction of spiritual victory.

Intertext

1. The Struggle Against Yetzer Hara in Pirkei Avot

The foundational text for understanding the ethical struggle within Judaism is Pirkei Avot. The Tanya's discussion of the battle between the divine and animal souls directly echoes the teachings found there. Rabbi Tarfon's statement, "The day is short, the work is great, the laborers are lazy, the reward is much, and the Master is urgent. It is not your duty to finish the work, but neither are you at liberty to neglect it" (Pirkei Avot 2:16), encapsulates the urgency and difficulty of spiritual endeavor.

The Tanya's distinction between the "incompletely righteous" and the "completely righteous" can be seen as a sophisticated elaboration of this ethical imperative. The "incompletely righteous" person is like the diligent laborer who, while working hard, has not yet completed the task of fully eradicating the "laziness" (yetzer hara) from within. Their work is significant, but not absolute. The "completely righteous," on the other hand, embodies the ideal of finishing the work, having effectively "rooted out the evil" and transformed it. The "suffering" (Ra Lo) of the former can be understood as the inherent difficulty and the potential for failure in the ongoing labor, while the "prosperity" (Tov Lo) of the latter signifies the successful culmination of that labor, where the reward is fully realized. The Tanya's emphasis on the conversion of evil adds a layer of Kabbalistic depth, suggesting that the "work" involves not just removal but a profound alchemical transformation of the raw material of existence.

2. The Concept of "Tikkun" and "Shevirah" in Kabbalistic Literature

The Tanya's notion of converting evil to good is deeply rooted in the Kabbalistic doctrine of Shevirat HaKelim (the shattering of the vessels) and subsequent Tikkun (rectification), most extensively developed by Rabbi Isaac Luria (the Ari). According to this doctrine, the initial divine emanations shattered, causing sparks of holiness to fall into the realm of impurity (kelipah). The task of humanity is to gather these fallen sparks and elevate them, thereby rectifying the cosmic damage.

The Tanya's "incompletely righteous" individual has begun this process of Tikkun, extracting some sparks but leaving others entangled or the surrounding kelipah unpurified. This explains the "fragment of wickedness" and the potential for suffering. The "completely righteous" individual, however, has achieved a higher level of Tikkun, not only extracting sparks but also transforming the kelipah itself, turning "darkness into light." The Zohar passage cited in the Tanya ("Which of you, before coming here, has converted darkness into light and bitter taste into sweetness?") directly references this Kabbalistic concept of spiritual alchemy. The Tanya personalizes this cosmic drama, showing how individual spiritual attainment contributes to the grand rectification of creation.

3. The Halachic Principle of "Batul BaShishim" and its Metaphysical Extension

The Tanya explicitly connects the gradations of the "incompletely righteous" to the halachic principle of Batul BaShishim (nullification in sixty) from Chullin 97b ff. This principle states that a small amount of non-kosher substance (less than one-sixtieth) in a kosher mixture does not render the entire mixture non-kosher. The Tanya uses this as an analogy for the "minute evil" that is nullified by the overwhelming presence of good.

This intertextual connection is profound. It demonstrates how the abstract spiritual realities described by the Tanya are grounded in observable principles, even in Jewish law. The halachic concept of imperceptibility in a mixture is extended to the metaphysical realm of spiritual states. The "incompletely righteous" person's residual evil is halachically insignificant in terms of its ability to lead to sin, but metaphysically it still exists as a distinct entity that has not undergone the full process of conversion. This highlights the nuanced approach of Jewish thought, where the practical and the theoretical, the legal and the mystical, are often interwoven. The Tanya, by drawing this parallel, implies that just as a halachic nullification doesn't erase the physical presence of the non-kosher element, the spiritual nullification of evil doesn't erase its potential for corruption if not fully transmuted.

4. Maimonides' Laws of Character Development (Hilchot De'ot)

While the Tanya's language is mystical, its ethical underpinnings resonate with Maimonides' emphasis on character development in Hilchot De'ot. Maimonides advocates for finding the "middle path" by moderating extreme character traits. For example, he advises against excessive anger and excessive timidity, advocating for a balanced approach. The "incompletely righteous" individual in the Tanya could be seen as someone who has largely achieved this balance, keeping the "evil" traits suppressed. However, Maimonides' focus is on the eradication of vice through rational means and habituation, whereas the Tanya emphasizes the conversion of the underlying substance of evil. The "suffering" of the "Tzadik v'Ra Lo" might correspond to the ongoing effort and internal tension Maimonides acknowledges in maintaining virtuous habits, while the "Tov Lo" of the "Tzadik v'Tov Lo" represents a more profound, internalized state of virtuous existence, where the very inclination towards extremes has been eliminated or transformed. The Tanya's concept of "converting evil to goodness" goes beyond Maimonides' "middle path" by suggesting a positive integration of what was once negative.

Psak/Practice

The Heuristic of "Perceived Purity" vs. "Actual Purity"

The Tanya's discourse on the "incompletely righteous" and "completely righteous" offers a crucial heuristic for self-assessment and meta-psak evaluation. The key insight is the distinction between perceived spiritual victory and actual, transformative spiritual victory. The "incompletely righteous" individual may feel they have conquered their yetzer hara, because its influence is minimal and its presence is subconscious. This is the danger of self-deception in spiritual matters.

The psak implicit here is a call for rigorous self-examination, not based on the absence of overt sin, but on the absence of any lingering attraction or attachment to the sources of evil. The criteria for being "incompletely righteous" is the persistence of "some vestige of love and pleasure" in the sitra achara, even if minuscule and "nullified" in its active capacity. This implies that in matters of personal spiritual development, one should not be satisfied with mere suppression of sin; the goal must be the absolute hatred and rejection of the root of sin.

This has implications for how we evaluate spiritual progress. A person might be praised for refraining from a specific forbidden act. However, if their internal disposition still harbors a subtle attraction to the underlying impulse or the "filthy garments" from which the sin arises, they are still in the realm of "Tzadik v'Ra Lo." The ideal is not just to avoid the act, but to reach a state where the very thought or desire for such acts is anathema, rooted in a profound love for G–d that makes the sitra achara utterly repulsive.

Furthermore, this distinction informs the meta-psak heuristic regarding the nature of divine judgment and reward. The "suffering" of the "Tzadik v'Ra Lo" suggests that even in righteousness, there can be hardship if the spiritual work is incomplete. This is not a punishment but a consequence of the unfinished process of Tikkun. Conversely, the "Tov Lo" of the "Tzadik v'Tov Lo" signifies a state of spiritual harmony and well-being, where the rectified soul experiences the full bounty of its connection to the Divine. This encourages a long-term perspective in spiritual striving, recognizing that true reward is contingent upon the complete transformation of one's inner landscape, not merely outward observance. The "Benei Aliyah" who convert darkness to light are not just performers of mitzvot; they are active participants in the cosmic rectification, and their reward is commensurate with this profound engagement.

Takeaway

The journey of the soul is not merely about expelling darkness, but about its alchemical transformation into light, a process demanding absolute hatred for the source of impurity as a direct consequence of perfect love for the Divine. True spiritual mastery lies not in the absence of evil, but in its complete transmigration into goodness, a rare ascent reserved for those who actively infuse the world with holiness.