Tanya, Part I; Likkutei Amarim 10:5

Hook

The Hebrew text we delve into today, from the foundational work of Chabad Hasidism, the Tanya, presents a profound and perhaps startling dichotomy: the "incompletely righteous" and the "completely righteous." It speaks of a spiritual struggle, a war waged within the individual soul, where the ultimate victory isn't merely the subjugation of evil, but its complete transformation into good. This concept, of internal purification and ascent, resonates deeply with the historical journey of the Jewish people and, in particular, with the modern Zionist enterprise and the State of Israel. For Zionism, at its core, was a movement of national rebirth, a conscious effort to shed the "filthy garments" of exile—the vulnerability, the powerlessness, the historical suffering—and to forge a new existence. The Tanya’s intricate analysis of inner spiritual states offers a unique lens through which to examine the complexities of this national endeavor. It asks us to consider: what does it mean for a collective, for a nation, to achieve a state of "complete righteousness"? Is it enough to merely expel external threats or overcome internal weaknesses, or must the very essence of our national being be transformed, elevated, and converted into something holy? This text challenges us to look beyond immediate political victories or social stability, urging us to consider the deeper, more profound transformation required for a truly redeemed existence, both for individuals and for the people as a whole. It poses a question that echoes through the generations of Jewish thought and continues to animate the aspirations and struggles of Israel today: how do we move from merely surviving, to truly thriving in a way that elevates all of creation?

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, 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."

Context

The passage from the Tanya, specifically Likkutei Amarim Chapter 10, verse 5, is situated within a broader philosophical and mystical framework that seeks to understand the human condition and the path to spiritual perfection. To fully grasp its significance, particularly in relation to Zionism and the State of Israel, we must situate it historically, ideologically, and theologically.

Historical Context: The Crucible of Modern Jewish Existence

• The Age of Emancipation and its Discontents (18th-19th Centuries): The Tanya was written by Rabbi Schneur Zalman of Liadi, the founder of the Chabad-Lubavitch dynasty, during a period of immense societal upheaval for European Jewry. The Enlightenment (Haskalah) had begun to erode traditional Jewish life, encouraging assimilation into the surrounding European cultures. While some Jews saw emancipation and integration as a path to progress, others felt a profound sense of spiritual loss and a growing alienation from their heritage. The rise of modern antisemitism, culminating in pogroms and discriminatory laws, further complicated this picture, demonstrating that even for those who sought integration, full acceptance was often denied. This era presented a stark dilemma: remain insular and risk cultural stagnation, or engage with the modern world and risk losing one's identity. The Tanya’s exploration of the internal struggle can be seen as a response to this external pressure, a call to fortify the inner spiritual life against the centrifugal forces of modernity. It offered a framework for maintaining Jewish distinctiveness and spiritual depth even amidst the temptations and challenges of the secular world.

• The Precursors to Modern Zionism: While Zionism as a political movement emerged later in the 19th century, its roots are deeply embedded in centuries of Jewish longing for return to Zion and for national renewal. Traditional Jewish liturgy and religious thought are replete with prayers and yearnings for Jerusalem and for the restoration of Jewish sovereignty. However, the modern Zionist movement, spearheaded by figures like Theodor Herzl, represented a new articulation of this ancient dream. It was a secularized, nationalistic response to the persistent problem of antisemitism and the perceived inability of Jews to find a secure and dignified existence in the diaspora. Modern Zionism sought to apply the tools of modern statecraft, diplomacy, and national self-determination to achieve what had previously been a purely religious and spiritual aspiration. The Tanya’s emphasis on internal transformation and the overcoming of internal impediments can be seen as a spiritual analogue to the Zionist project’s ambition to overcome the obstacles of exile and forge a new national destiny. Both, in their own ways, grappled with the question of how to overcome a perceived state of spiritual and national diminishment.

• The State of Israel: A Laboratory of Ideals: The establishment of the State of Israel in 1948 was the culmination of the Zionist project. It represented an unprecedented attempt to rebuild Jewish national life on its ancestral homeland, to create a refuge, and to foster a vibrant Jewish culture and society. However, from its inception, Israel has been a complex and often contradictory entity, a melting pot of diverse Jewish traditions, secular and religious ideologies, and a nation constantly navigating existential threats from without and internal debates about its identity and purpose. The Tanya's distinction between the "incompletely righteous" and the "completely righteous" offers a framework for understanding some of these internal dynamics. It prompts us to ask whether Israel, in its journey from a nascent state to a mature nation, has merely subjugated the forces of destruction and assimilation (analogous to the "incompletely righteous" who have driven out evil but not converted it), or whether it has embarked on a deeper process of spiritual and national conversion, transforming what was once perceived as weakness into strength, and what was once seen as a curse into a blessing. The ongoing challenges faced by Israel—political conflict, social division, and the perennial question of Jewish identity in a modern world—can be viewed through the lens of this spiritual struggle for "complete righteousness."

Ideological Context: Inner Divinity and the Nature of Evil

• The Dual Soul Doctrine: At the heart of Tanya's philosophy, as articulated in this passage, is the concept of the "divine soul" (neshama elokit) and the "animal soul" (neshama behemit). The divine soul is the spark of holiness within every Jew, a direct emanation of God, inherently pure and longing for connection. The animal soul, conversely, is the ego, the self-serving drive, rooted in the physical and the material world, and prone to desires and impulses that separate one from God. This dualism is not simply a matter of good versus bad; it is a fundamental metaphysical reality that dictates the human experience. The struggle described in the Tanya is precisely the battle between these two animating principles within the individual.

• The Nature of Evil (Sitra Achra and Kelipah): The Tanya employs the Kabbalistic terms Sitra Achra (the "other side") and Kelipah (the "husk" or "shell") to describe the forces of evil and impurity. These are not merely abstract concepts but are understood as cosmic forces that seek to obscure divine presence and to draw individuals and the world away from holiness. The "filthy garments of evil" are the manifestations of these forces in human behavior and thought – selfish desires, pride, hatred, and the pursuit of superficial pleasures. The Tanya posits that true spiritual progress involves not just rejecting these forces but actively dismantling their hold, transforming the very energy that fuels them into something holy. This is the essence of converting evil to goodness.

• The Goal: Conversion and Transformation: The critical distinction the Tanya draws is between merely suppressing evil and genuinely converting it. Suppression, while a necessary step, leaves a residue, a potential for resurgence. The "incompletely righteous" have managed to push the evil to the margins, where it is nullified by the strength of their good inclination, but it hasn't been fundamentally altered. The "completely righteous," on the other hand, have achieved a profound inner alchemy. They have so deeply internalized their love for God that their hatred and contempt for the Sitra Achra become absolute. This absolute rejection allows them to transmute the energies of the kelipah into holiness, turning what was once a source of impurity into a conduit for divine service. This is not about erasing the material world but about elevating it, finding the divine spark even within the "filthy garments" and transforming them into garments of purity.

Theological Context: Divine Providence and Human Responsibility

• Immanence and Transcendence: The Tanya, as a central text of Hasidism, grapples with the tension between God's immanence (His presence within creation) and His transcendence (His existence beyond and above creation). The concept of the "divine soul" within each person underscores God's immanence, suggesting that a divine spark resides within us, connecting us directly to the Creator. Yet, the struggle against the animal soul and the Sitra Achra highlights the challenges of perceiving this immanence in a world seemingly dominated by material concerns and negative forces.

• The Covenantal Relationship and Chosenness: The Jewish concept of covenant, established with Abraham and reiterated at Sinai, implies a unique relationship between God and the Jewish people, characterized by mutual obligations and divine promise. This covenantal framework, which underpins Jewish history and identity, informs the understanding of national responsibility. The Tanya's emphasis on individual spiritual perfection can be extrapolated to a collective level, suggesting that the Jewish people, as a covenantal community, has a unique role in rectifying the world and elevating creation. The aspiration for national redemption in Zionism can be seen as a modern expression of this ancient covenantal imperative, a desire to fulfill God's will on a national scale.

• Free Will and Divine Providence: A persistent theological challenge in Judaism, and indeed in many religions, is the reconciliation of human free will with divine omniscience and providence. The Tanya acknowledges the reality of human choice and the imperative to engage in spiritual struggle, emphasizing our responsibility to overcome our baser instincts. However, it also operates within a worldview where God's ultimate plan encompasses all events. The concept of Tikkun Olam (repairing the world) suggests that human actions, even seemingly small ones, contribute to a larger cosmic rectification. The Tanya’s framework of transforming evil into good implies that even the challenges and struggles of existence are opportunities for spiritual growth and for participating in God’s redemptive process. This theological underpinning provides a hopeful perspective, suggesting that even in the face of immense difficulty, there is an underlying divine purpose and the potential for ultimate redemption.

Two Readings

Reading 1: The "Incompletely Righteous" as the Nation Navigating the Complexities of Modern Existence

This reading views the "incompletely righteous" not as a personal spiritual failing, but as a potent metaphor for a nation, particularly the Jewish people, grappling with the immense challenges of modernity and the Zionist endeavor. The Tanya describes the "incompletely righteous" as one who has fought valiantly against their "animal soul," expelling its evil to such an extent that it is "subjugated and nullified by the good, because of the former’s minuteness." Yet, the crucial nuance is that "the evil is not actually converted to goodness." This individual, the Tanya explains, "imagines that he has driven it out and it has quite disappeared," but in reality, "a fragment of wickedness in the left part" still lingers.

Applied to the national narrative, this lens suggests that the Zionist project, and the State of Israel, can be understood as a collective embodiment of the "incompletely righteous." For centuries, the Jewish people lived in diaspora, often subject to persecution and forced assimilation. The rise of Zionism was a powerful act of self-defense and self-determination, a conscious effort to "wage war against" the forces that threatened Jewish existence—antisemitism, powerlessness, and cultural erosion. The establishment of Israel, the ingathering of exiles, the rebuilding of Hebrew, and the creation of a sovereign state were monumental achievements in expelling the "evil" of historical vulnerability.

However, this reading argues that the "evil" has not been fully "converted to goodness." The very act of establishing a state in a contested land, surrounded by hostility, meant engaging with complex political realities, power dynamics, and moral compromises. The "fragment of wickedness" that lingers could manifest in various ways: the ongoing conflict with Palestinians, the challenges of maintaining a distinct Jewish identity in a pluralistic society, the allure of materialism and secularism that can overshadow spiritual aspirations, or even the internal divisions within Israeli society that can feel like the remnants of historical schisms.

The Tanya’s insight that the "incompletely righteous" person "imagines that he has driven it out and it has quite disappeared" resonates powerfully with national narratives of triumph. Often, there is a tendency to celebrate the achievements of statehood and security as definitive victories, overlooking the persistent, albeit subjugated, challenges. The "minuteness" of the remaining evil, while effectively nullified by the overwhelming force of the good (the existence of the state, the strength of its defenses, the vibrancy of its culture), still represents an un-transformed element. This un-transformed element, according to the Tanya, means that the love of God, or in this national context, the deep commitment to transcendent ethical and spiritual ideals, is not yet "perfect." The nation, like the individual, may still harbor unconscious desires or ingrained patterns that are not fully aligned with the highest spiritual principles.

This reading is not one of despair or condemnation, but one of profound realism and a call for continued striving. It acknowledges the immense progress and the courageous fight for survival and self-realization. However, it also recognizes that the journey is ongoing. The "righteous man who suffers" aspect can be seen in the persistent anxieties, the security burdens, and the internal debates that mark Israeli life. The suffering isn't necessarily a divine punishment, but a consequence of the incomplete transformation, of the lingering vestiges of the struggle for existence that haven't yet been elevated into a higher spiritual purpose. This perspective urges a continuous engagement with the "evil" – not to succumb to it, but to understand its nature, to continue the struggle, and crucially, to seek its complete conversion into a force for holiness and universal good. It is a call to recognize that national existence, like individual piety, is a dynamic process, requiring constant vigilance and a deeper aspiration for ultimate redemption.

Reading 2: The "Completely Righteous" as the Vision of a Transformed Israel and a Redeemed People

This reading shifts the focus from the present reality of the "incompletely righteous" to the aspirational ideal of the "completely righteous," as described in the Tanya. The "completely righteous man" is one "in whom the evil has been converted to goodness and who is consequently called 'a righteous man who prospers.'" This is achieved by "completely divesting himself of the filthy garments of evil," by "utterly despising the pleasures of this world" that originate from the Sitra Achara, and by hating these forces with an "absolute hatred" born of "great love of G–d." This love leads to a contempt for evil that is so profound that the evil is not merely subjugated but fundamentally transformed, becoming a source of holiness.

This reading posits that the Zionist project, in its deepest and most potent vision, was not merely about establishing a state, but about realizing the ideal of the "completely righteous" on a national scale. It was a call to transform the Jewish people from a nation defined by suffering and victimhood ("incompletely righteous") into a nation that actively elevates the world and embodies divine ideals ("completely righteous"). The historical experience of exile, with its attendant suffering and immersion in the "filthy garments of the world," was seen as a crucible that would eventually lead to a purified and elevated Jewish people.

The "absolute hatred" of the Sitra Achara translates on a national level to a profound rejection of all forces that seek to diminish humanity, to corrupt divine presence, and to foster division and hatred. This is not a narrow nationalism, but a universalistic aspiration rooted in the Jewish concept of being a "light unto the nations." The "great love of G–d" becomes the guiding principle for national life, manifesting in a society built on justice, compassion, and holiness. The "utter contempt of evil" means that the nation would not merely defend itself against threats, but would actively work to eradicate the root causes of evil and suffering in the world.

The "conversion of evil into goodness" is the ultimate aim. This means that the very challenges and adversaries faced by the Jewish people, rather than merely being overcome or endured, are to be transformed into opportunities for spiritual growth and for demonstrating the power of holiness. For instance, the historical experience of being a minority, often powerless, could be transformed into a source of profound empathy and understanding for the marginalized. The struggles for survival could lead to the development of advanced technologies and humanitarian aid that benefit all of humanity. The profound connection to the land, often fought over, could become a model for ecological stewardship and harmonious coexistence.

The Tanya highlights that this state is achieved through a love of God that is "profuse affection and delight and superlative devotion." This translates to a national life where the pursuit of material comfort and superficial pleasures is superseded by a deep, collective devotion to spiritual ideals, to Torah, and to the service of God. The "superior men" (benei aliyah), who "convert darkness into light and bitter taste into sweetness," represent the pioneers and leaders who embody this ideal, pushing the boundaries of what is possible for a nation dedicated to holiness.

This reading envisions Israel not just as a refuge or a democratic state, but as a spiritual beacon, a testament to the possibility of transforming the human condition. It is a vision where the collective actions of the nation actively contribute to Tikkun Olam, the cosmic repair of the world, by elevating the material realm and infusing it with divine purpose. This ideal is not a static end-state but a perpetual striving, a constant refinement of national character and purpose, driven by an ever-deepening love for God and a commitment to His will. It is the aspiration for a nation that, through its existence and its actions, proves that even in the face of immense historical adversity, the highest spiritual ideals are not only attainable but can be the very foundation of a thriving and prosperous collective life.

Civic Move: Cultivating "Absolute Hatred" of the Sitra Achara through Shared Learning and Empathy

The Tanya presents a profound challenge: to move from merely subjugating evil to its complete conversion into goodness, requiring an "absolute hatred" of the Sitra Achara (the "other side," the forces of impurity and separation) born from an immense love of God. For a nation like Israel, constantly navigating complex geopolitical realities, internal divisions, and the universal human struggle against negative inclinations, this concept of "absolute hatred" can be misconstrued as intolerance or animosity. However, within the Tanya's framework, it is the absolute hatred of the sitra achara*, the abstract forces of evil, that fuels the absolute love of God and the desire for universal good. This Civic Move aims to translate this spiritual imperative into a practical, national initiative focused on fostering understanding and empathy, thereby cultivating the conditions for genuine spiritual transformation.

The Goal: Transforming "Us vs. Them" into "Us and Them in Shared Responsibility"

The core idea is to take the abstract spiritual struggle described in the Tanya and apply it to the tangible challenges of coexistence and conflict resolution. The "Sitra Achara" can manifest not only in individual inclinations but also in collective narratives of animosity, dehumanization, and the perpetuation of cycles of violence. Our civic move, therefore, is to create pathways for individuals from different communities within Israel and its sphere of influence to engage in deep, honest learning and dialogue, fostering an "absolute hatred" of the forces that drive hatred and division, while simultaneously cultivating a profound "love" for the shared humanity that binds us.

The Civic Move: "Project Hillel and Shammai: Bridging Divides Through Shared Text and Lived Experience"

This initiative is named after the schools of Hillel and Shammai, representing a historical paradigm of vigorous debate and differing interpretations within Jewish tradition, yet ultimately committed to finding common ground and advancing the cause of Torah. Our project aims to create a contemporary echo of this spirit, focusing on shared learning and empathy.

Phase 1: Deep Dive into Shared Texts (Cultivating "Absolute Hatred" of the Sitra Achara)

• Action: Establish inter-communal learning circles that bring together Israelis and Palestinians, secular and religious Jews, Arabs and Jews within Israel, and other divided groups. The curriculum would focus on texts that explore the nature of conflict, the roots of suffering, and the universal human longing for peace and justice. This would include:

  • Tanakh and Islamic Texts: Examining passages that speak to empathy, justice, the dangers of hatred, and the divine imperative for peaceful coexistence. For instance, exploring verses like Leviticus 19:18 ("Love your neighbor as yourself") alongside verses from the Quran emphasizing compassion and justice.
  • Historical Narratives: Engaging with the histories of all parties involved in a conflict, not to assign blame, but to understand the pain, grievances, and aspirations that have shaped each narrative. This involves confronting difficult truths about past injustices and traumas from multiple perspectives.
  • Philosophical and Ethical Treatises: Studying texts that grapple with the universal human struggle against ego, prejudice, and the "othering" of those who are different. This could include works from Jewish thinkers like Maimonides on ethical conduct, as well as relevant philosophical explorations of empathy and reconciliation from other traditions.
  • Tanya and Hasidic Thought: Specifically introducing sections of the Tanya, like the one we are studying, to discuss the internal spiritual battle against the Sitra Achara. The aim is not to impose a specific theology but to use the concept of internal struggle and the transformation of negative forces as a metaphor for collective challenges. The goal is to foster an "absolute hatred" of the forces that divide and dehumanize, rather than of specific groups of people.

• Mechanism: These learning circles would be facilitated by trained mediators and educators who can guide discussions with sensitivity and rigor. The emphasis would be on active listening, respectful disagreement, and the shared pursuit of understanding. The process of wrestling with challenging texts together, acknowledging the pain they may evoke, and seeking common ethical ground is how the "evil" of division and animosity is confronted and "hated" at its root.

Phase 2: Empathic Immersion (Cultivating "Love of God" through Shared Humanity)

• Action: Complement the textual learning with experiential encounters designed to foster empathy and build personal relationships. This would involve:

  • Joint Community Projects: Collaborating on practical initiatives that address shared needs, such as environmental conservation, educational programs for disadvantaged children, or cultural exchange events. Working side-by-side on a common goal can break down barriers and build trust in a way that dialogue alone cannot.
  • Storytelling Workshops: Creating safe spaces for individuals to share their personal stories, their experiences of loss, fear, hope, and dreams. This humanizes the "other" and allows participants to see the shared human condition that transcends political or religious divides.
  • Visits to Sites of Significance: Organizing carefully facilitated visits to sites that hold deep meaning for different communities, with opportunities for reflection and open discussion about their historical and emotional resonance. This can help to understand the "love" and attachment that different groups have to their heritage and homeland.
  • Artistic and Cultural Collaborations: Encouraging joint artistic endeavors – music, theater, visual arts – that express shared experiences and aspirations for peace and reconciliation. Art has a unique capacity to bypass intellectual defenses and connect people on an emotional level.

• Mechanism: These encounters would be designed to be gradual, respectful, and consensual. The emphasis is on building genuine human connections, fostering a sense of shared responsibility for the well-being of the community and the land. This is how the "love of God" is expressed not just in abstract devotion but in concrete acts of compassion and solidarity towards fellow human beings, recognizing the divine spark in each person.

Phase 3: National Reflection and Policy Advocacy (Towards "Complete Righteousness")

• Action: The insights and relationships forged in the learning circles and experiential encounters would inform a broader national conversation and policy advocacy.

  • Public Forums and Conferences: Organizing public events to share the lessons learned, highlight successful models of coexistence, and challenge divisive narratives.
  • Educational Curriculum Reform: Advocating for the integration of empathy-building, critical historical analysis from multiple perspectives, and conflict resolution skills into national education systems.
  • Policy Recommendations: Developing concrete policy proposals that promote equality, justice, and shared governance, based on the principles of mutual respect and understanding cultivated through the program. This could include recommendations on resource sharing, land use, and political representation.

• Mechanism: This phase involves translating the spiritual and interpersonal transformations into tangible societal change. It is about moving from individual and small-group learning to collective action and systemic reform. The aim is to create a society where the "filthy garments of evil" – the animosity, the prejudice, the dehumanization – are not merely suppressed but actively transformed into the "garments of holiness" – justice, compassion, and shared flourishing.

Potential Partners:

• Educational institutions (universities, schools, religious seminaries)
• Civil society organizations focused on peacebuilding and interfaith dialogue
• Cultural institutions (museums, theaters, arts organizations)
• Community leaders (religious, civic, and grassroots)
• Government bodies (Ministry of Education, Ministry of Culture, regional councils)

Examples of Similar Initiatives (Adapted):

• "Shared Sacred Spaces" Initiatives: Programs that facilitate joint visits and dialogues around religious sites significant to multiple faiths.
• "Peacebuilding Through Art" Projects: Collaborative artistic endeavors that have brought together individuals from conflict zones to express shared hopes.
• "Difficult Conversations" Workshops: Educational programs designed to help participants engage with controversial historical events and contemporary conflicts from diverse perspectives.

This Civic Move, by focusing on shared learning, empathy, and collective action, aims to embody the Tanya's vision of transforming the "evil" of division and animosity into the "good" of mutual respect and shared progress. It is a path towards a more "completely righteous" society, where the love of God is expressed through the love and recognition of our shared humanity, even in the most challenging circumstances.

Takeaway

The Tanya's intricate dissection of the spiritual journey, distinguishing between merely suppressing evil and truly converting it, offers a profound lens through which to understand the ongoing narrative of Zionism and the State of Israel. It challenges us to recognize that national as well as individual progress is measured not just by the expulsion of external threats or the subjugation of internal weaknesses, but by the fundamental transformation of those elements into holiness.

The concept of the "incompletely righteous" nation reminds us that the establishment of a state, the achievement of security, and the revival of a people are monumental victories, but they are not necessarily the end of the spiritual quest. The lingering "fragments of wickedness" – the unresolved conflicts, the societal divisions, the allure of superficial pursuits – must be confronted not with despair, but with a renewed commitment to the deeper work of spiritual alchemy.

Conversely, the ideal of the "completely righteous" offers a hopeful vision of what Israel can and is called to be: a nation that, through its profound love for God and its absolute rejection of the forces that sow hatred and division, actively transforms the world. This is not about nationalistic triumphalism, but about embodying universal ethical and spiritual principles, becoming a "light unto the nations" not through coercion, but through the luminous example of a society dedicated to justice, compassion, and the elevation of all creation.

The path forward, as illuminated by this profound text, requires a conscious and continuous effort to cultivate an "absolute hatred" of the abstract forces of evil and division, fueled by an ever-deepening "love of God" expressed through genuine love for our fellow human beings. This is a call to embrace complexity, to acknowledge our imperfections, and to strive relentlessly for a higher purpose, transforming the very struggles of existence into opportunities for national and spiritual redemption. It is a reminder that the ultimate triumph lies not in conquering our enemies, but in conquering the internal forces that prevent us from realizing our highest potential, and in so doing, contributing to the ultimate rectification of the world.