Tanya, Part I; Likkutei Amarim 10:5

The Big Question

Welcome, everyone, to our exploration of foundational Jewish thought. Today, we're diving into a passage from the Tanya, a profound work of Chassidic philosophy, that grapples with a question that has echoed through human experience for millennia: What does it truly mean to be a good person? More specifically, how do we navigate the internal battles that are part of our human journey, and what are the different stages of spiritual growth we might experience?

This isn't just an abstract theological debate. This passage speaks directly to the challenges we all face in trying to live a life aligned with our highest ideals. We all have moments where we strive to do good, to overcome our baser instincts, and to connect with something greater than ourselves. But the path isn't always clear, and the results aren't always as complete as we might hope. The Tanya offers us a framework for understanding these internal struggles, distinguishing between different levels of spiritual achievement, and illuminating the profound process of transformation that lies at the heart of Jewish spiritual practice. It asks us to consider: are we simply suppressing our negative impulses, or are we truly transforming them into something positive? And what is the ultimate goal of this inner work?

One Core Concept

The core concept presented in this passage is the transformation of evil into good. It distinguishes between two levels of spiritual attainment: the "incompletely righteous" (tzadik v'ra lo), who have subdued their negative inclinations but not fully eradicated or transformed them, and the "completely righteous" (tzadik v'tov lo), who have successfully converted their negative impulses into positive spiritual energy, akin to turning darkness into light or bitterness into sweetness.

Breaking It Down

This section of the Tanya delves deeply into the nuanced understanding of spiritual progress, moving beyond a simplistic "good versus evil" dichotomy to explore the intricate workings of the human soul and its relationship with the divine.

The "Incompletely Righteous": Subjugation, Not Transformation

The passage begins by introducing the concept of the "incompletely righteous" or "a righteous man who suffers" (tzadik v'ra lo). This individual has made a significant effort to "fortify his divine soul and wage war against his animal soul." They have actively worked to expel and eradicate the "evil from the left part" – a metaphorical description for the inclination towards sin and self-gratification. The text explicitly references Deuteronomy 21:21, "And you shall root out the evil from within you," highlighting the active effort required.

However, the crucial distinction here is that while the evil is suppressed, it is "not actually converted to goodness." This means that the negative impulses, the "evil" within, still exist, even if they are "subjugated and nullified by the good, because of the former’s minuteness." The individual might imagine that the evil has disappeared entirely because its influence is no longer dominant. This is a common experience: we feel we've overcome a temptation, but a small part of it may still linger beneath the surface.

The "Completely Righteous": True Transformation and Detachment

In contrast, the "completely righteous" individual, often referred to as "a righteous man who prospers" (tzadik v'tov lo), has achieved a deeper level of spiritual attainment. Their evil has not merely been suppressed but has been "converted to goodness." This is a profound transformation, where the very energy that fueled negativity is now harnessed for holiness.

The text explains this by stating that the completely righteous have "completely divested himself of the filthy garments of evil." This imagery suggests a shedding of all attachment to the superficial pleasures of this world that stem from the "kelipah and sitra achara" – terms referring to the forces of impurity and the "other side," the realm of negativity. For the completely righteous, these worldly pleasures hold no allure because they are inherently antithetical to their profound love of God.

The Role of Love and Hatred in Spiritual Growth

The passage emphasizes the crucial role of love and hatred in this process. The completely righteous person experiences an "absolute hatred" for the sitra achara, driven by their "great love of God with profuse affection and delight and superlative devotion." This isn't a petty or emotional hatred, but a principled and absolute rejection of anything that separates them from the divine. The quote from 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…," powerfully illustrates this complete alignment of the heart with God's will.

The incompletely righteous, on the other hand, "does not hate the sitra achara with an absolute hatred; therefore he does not also absolutely abhor evil." Because their hatred and scorn of evil are not absolute, there remains "some vestige of love and pleasure in it." The "fouled garments have not entirely and absolutely been shed." This is why the evil has not been "actually converted to goodness." It still holds some sway, though it is "nullified because of its minute quantity."

Gradations of Righteousness and "Men of Ascent"

The Tanya acknowledges that the path of righteousness is not monolithic. The "incompletely righteous" grade is "subdivided into myriads of degrees," based on the "quality of the minute evil remaining" and the "proportionate abnegation" of that evil. This resonates with the halachic principle of a non-kosher element becoming nullified in a mixture if it falls below a certain proportion (e.g., 1/60th). This acknowledges the diverse levels of spiritual attainment found among the vast majority of righteous individuals.

The passage then introduces a higher category: the "superior men" or "men of ascent" (benei aliyah). These are the truly exceptional individuals, described as "few" by Rabbi Shimon bar Yochai. Their title signifies their ability to "convert darkness into light and bitter taste into sweetness," a direct echo of the transformation of evil into good. They don't just suppress evil; they actively refine it, raising it to a higher spiritual plane.

Service for the Sake of Above: True Altruism

Finally, the passage elaborates on the motivation of these "superior men." Their service of God, their fulfillment of Torah and commandments, is performed "for the sake of the Above—the ultimate of the highest degrees." This means their actions are not motivated by a desire for personal spiritual gratification or to quench their own soul's thirst for God, but by a selfless desire to unite God and the Shechinah (Divine Presence) in the world.

This is explained through the concept of conducting oneself with "benevolence toward his Creator." It's about actively participating in the divine unfolding in the world, uniting the "Holy One, blessed is He, and His Shechinah within those who dwell in the nethermost worlds." This altruistic motivation is likened to a son who loves his parents so much that he is prepared to sacrifice his own life for them, not out of obligation, but out of pure love and a desire to please them. This profound selflessness and dedication to the divine mission is the hallmark of the "men of ascent."

How We Live This

Understanding these concepts from the Tanya can profoundly impact how we approach our own spiritual journey. It moves us from a place of self-judgment to one of informed self-awareness.

Embracing the Internal Struggle with Nuance

Firstly, we can learn to embrace our internal struggles not as signs of failure, but as natural parts of the process. The distinction between the "incompletely righteous" and the "completely righteous" helps us understand that progress isn't always a sudden, complete victory. If we find ourselves still battling certain inclinations, we can recognize that we might be in the stage of "subjugation." This doesn't mean we should be complacent, but it can alleviate the guilt and frustration that often accompany these battles. The key is to continue the effort, to "wage war against our animal soul," even if complete eradication feels distant.

The Power of Intent and Transformation

Secondly, the emphasis on "converting evil to goodness" encourages us to look beyond mere outward observance. It's not just about not doing something wrong, but about transforming the energy that might have led to that wrong action into something positive. For example, if we feel anger arising, instead of just suppressing it, can we channel that intense energy into passionate advocacy for justice or into a deep commitment to helping others? This requires introspection and a willingness to re-examine our motivations.

Cultivating Absolute Love and Hatred

Thirdly, the passage calls us to cultivate a "great love of God" that leads to an "absolute hatred" of that which separates us from the Divine. This isn't about animosity towards others, but about a clear discernment of what aligns with holiness and what does not. It's about developing a strong internal compass that guides us away from spiritual compromise. This is nurtured through prayer, Torah study, acts of chesed (loving-kindness), and a conscious effort to find God in all aspects of life.

The Pursuit of Altruistic Service

Finally, the ideal of "superior men" who serve "for the sake of the Above" challenges us to consider the purity of our intentions. While it's natural to seek personal growth and connection with God, the ultimate aspiration is to transcend self-interest and to act purely for the sake of sanctifying God's name in the world. This can manifest in small, everyday acts of kindness and dedication, where our motivation is simply to bring more goodness and holiness into existence, without expectation of personal reward. It's about recognizing that our actions contribute to a larger, divine tapestry.

One Thing to Remember

The most vital takeaway from this passage is that true spiritual growth involves not just suppressing negative impulses, but actively transforming them into positive spiritual energy. It's about moving from merely controlling our darker inclinations to converting their underlying energy into love and service of God.