Tanya, Part I; Likkutei Amarim 10:5

This is a fascinating passage from the Tanya, and it really goes deep into the mechanics of spiritual progress!

Hook

What's truly non-obvious here is how the Tanya defines "righteousness" not as an endpoint of perfect goodness, but as a process with distinct, measurable stages. It reveals that even a seemingly "righteous" person might still be harboring a subjugated "evil" that hasn't been transformed. This isn't just about avoiding sin; it's about the complete alchemical conversion of our baser instincts into something holy.

Context

This passage from Tanya, Likkutei Amarim, chapter 10, sits at a crucial juncture. The Tanya, written by Rabbi Shneur Zalman of Liadi, is considered the foundational text of Chabad philosophy. It aims to make Kabbalistic concepts accessible to the average person, particularly the idea of the "divine soul" (neshama elokit) and the "animal soul" (neshama beheimit). The distinction between an "incompletely righteous" (tzadik v'ra lo) and a "completely righteous" (tzadik v'tov lo) person, and especially the concept of "superior men" (benei aliyah), is a core framework for understanding spiritual development in this tradition. It's built upon centuries of Jewish thought, from the Talmudic categorizations of righteous individuals to the mystical explorations of the Zohar. The Tanya isn't just presenting new ideas; it’s reinterpreting and systematizing existing spiritual frameworks for a new era.

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” (Deuteronomy 21:21)—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, 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, as is stated above. For they are antithetical one to the other. Thus it is written, 'I hate them with the utmost hatred; I regard them as my own enemies. Search me, [L–rd,] and know my heart….' (Psalms 139:22, 23).”

https://www.sefaria.org/Tanya%2C_Part_I%3B_Likkutei_Amarim_10%3A5

Close Reading

Insight 1: The Alchemical Nature of "Expulsion"

The passage introduces a crucial distinction: "expels and eradicates its evil" is not the same as "converted to goodness." This is the core of the "incompletely righteous" versus "completely righteous" divide. For an intermediate learner, this challenges the intuitive notion that simply suppressing or overcoming a negative impulse is sufficient. The Tanya insists on a deeper transformation. The "evil" isn't just pushed aside; it needs to be fundamentally transmuted. The analogy of "filthy garments" is powerful here. Shedding them is one thing, but if they're not incinerated and reformed into something pure, a residue remains. This suggests that true spiritual progress involves not just a victory over temptation, but an integration and refinement of the very forces that tempted us. The text emphasizes that if the evil entirely departed, it would have been converted. This "would have been" is key – it points to a potential, a latent capacity within the "evil" itself to become holy once properly processed.

Insight 2: The Role of "Kelipah" and "Sitra Achara"

The text explicitly links worldly pleasures, when pursued outside of G–d's service, to kelipah (husks or shells) and sitra achara (the "other side," representing impurity and opposition to holiness). This isn't just a spiritual metaphor; it's a diagnostic tool. The Tanya is telling us that the source of attraction to mundane pleasures, when they detract from divine service, is inherently impure. The "incompletely righteous" person might recognize these pleasures as problematic but doesn't possess the "absolute hatred" for their source. This implies that a superficial rejection of pleasure isn't enough. The truly righteous person develops a profound, almost visceral, aversion to the underlying impurity from which these pleasures derive. This aversion stems from an equally profound love of G–d, creating a reciprocal relationship where increased love for holiness naturally breeds increased hatred for its opposite. The passage connects this directly to the verse from Psalms, "I hate them with the utmost hatred; I regard them as my own enemies," framing this hatred not as a negative emotion in itself, but as a necessary corollary to absolute love.

Insight 3: The Spectrum of "Minute Evil" and its Quantification

The detailed breakdown of the "incompletely righteous" person, with "a fragment of wickedness... subjugated and nullified by the good, because of the former’s minuteness," is particularly striking. The Tanya doesn't leave this as a vague concept. It introduces the idea of quantifiable "degrees" of this subjugated evil, referencing the halakhic principle of a 1/60th mixture (batel b'shishim). This is a profound insight for an intermediate learner: spiritual deficiency isn't always a gaping chasm; it can be a subtle, almost imperceptible, residue. The Tanya suggests that the vast majority of "righteous men" fall into this category, with their "minute evil" remaining in varying proportions. This offers a more realistic and perhaps comforting view of spiritual aspiration. It's not an all-or-nothing game. The spiritual battle is often about reducing the "minute evil" to ever-smaller fractions, a process of refinement rather than a single, decisive victory. The footnote regarding halakha provides a practical anchor, showing how this spiritual calculus has a resonance in Jewish law, underscoring its tangible nature.

Two Angles

Angle 1: Rashi's Focus on Action and Intent

One classic reading, which we can infer from Rashi's general approach to Torah commentary (though he doesn't directly comment on this specific Tanya passage), would likely emphasize the practical outcome and the immediate intention behind actions. For Rashi, a "righteous man" is primarily defined by his adherence to mitzvot (commandments) and his avoidance of aveirot (sins). The distinction between "incompletely" and "completely" righteous might be understood through the lens of kavanah (intention) and the degree of effort. An "incompletely righteous" person fulfills the mitzvot but perhaps with less perfect intention or with a lingering internal struggle. They "expel evil" in the sense that they don't act on it, thus fulfilling the commandment "root out the evil from within you" by preventing its outward manifestation. However, the "conversion to goodness" aspect might be seen as a higher, perhaps aspirational, state that Rashi might view as less directly tied to the observable performance of halakha. The focus would be on the outward observance and the striving to do good, with the internal transformation being a secondary, though desirable, consequence.

Angle 2: The Ramban's Emphasis on Inner Purity and Divine Love

Contrastingly, the Ramban (Nachmanides), known for his deeper, more philosophical and mystical interpretations, would likely resonate more directly with the Tanya's emphasis on the internal transformation. For Ramban, true righteousness is deeply intertwined with the love of G–d and the abhorrence of evil at its root. The concept of sitra achara and the need to convert "filthy garments" into "holiness" aligns perfectly with Ramban's focus on purifying the heart and soul. He would likely interpret "expelling evil" not just as refraining from sin, but as a genuine internal repudiation of the very essence of impurity. The "incompletely righteous" person, in Ramban's view, might be performing all the mitzvot, but their internal state still harbors a subtle attachment or lack of absolute hatred for the sitra achara. The "conversion to goodness" would be paramount, meaning that the very forces that once pulled them away from G–d are now sources of spiritual ascent. The Ramban would see the "fragment of wickedness" as a significant impediment to true closeness with G–d, even if it's subjugated, because it indicates a lack of the "absolute hatred" that stems from an equally "absolute love" of G–d, a love that the Ramban often describes as the ultimate spiritual goal.

Practice Implication

This passage profoundly reshapes how we approach self-improvement. Instead of simply aiming to stop doing bad things, we're encouraged to actively seek the transformation of the very impulses that lead to those bad things. For an intermediate learner, this means that when you catch yourself having a negative thought or a selfish desire, don't just push it away. Instead, pause and ask: "What is the root of this desire? What is its connection to the kelipah or sitra achara? How can I, through my love of G–d and my commitment to holiness, begin to convert this impulse?" This shifts the focus from mere suppression to a more dynamic, alchemical process of spiritual refinement. It means that even in moments of perceived failure or weakness, there's an opportunity to engage in this transformative work, understanding that the goal isn't just to be "good," but to become holy by refining the raw material of our being.

Chevruta Mini

Question 1: The Tradeoff of Subjugation vs. Transformation

The Tanya distinguishes between subjugating evil (tzadik v'ra lo) and converting it to goodness (tzadik v'tov lo). If "subjugation" means the evil is nullified and doesn't lead to outward sin, and it's present in "minute quantity," what is the practical spiritual cost of not achieving the full conversion? Is the "incompletely righteous" person truly missing out on a deeper connection with G–d, or is the subjugation itself a valid and sufficient form of spiritual accomplishment for most?

Question 2: The Nature of "Absolute Hatred" and "Absolute Love"

The passage states that the completely righteous person hates the sitra achara with "absolute hatred" due to their "great love of G–d." Is this "absolute hatred" a destructive emotion that needs to be carefully managed, or is it a pure, divinely inspired aversion that is inherently healthy and purifying? Can one truly attain an "absolute" love of G–d that naturally negates all attraction to the "other side," and what does that state of being practically feel like?

Takeaway

True spiritual progress isn't just about eradicating evil, but about its complete alchemical transformation into holiness, driven by an ever-deepening love for G–d.