Tanya, Part I; Likkutei Amarim 10:5

Hook

This passage from the Tanya, the foundational text of Chabad Hasidism, invites us into a profound exploration of spiritual development and the nature of righteousness. It presents us with a compelling dilemma: what does it truly mean to be righteous? Is it enough to suppress our negative impulses, or is a deeper transformation required? This isn't merely an abstract theological question; it speaks directly to the human condition, to the ongoing struggle within each of us to align our actions with our highest aspirations. For those of us who care deeply about the Jewish people and the State of Israel, this ancient wisdom offers a powerful lens through which to examine our own internal landscapes and the collective journey of our people. It prompts us to consider whether our pursuit of security and flourishing is truly a "conversion of darkness into light," or if there are lingering "fragments of wickedness" that need to be transmuted for genuine, sustainable wholeness.

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..."

Context

Date and Origin

This passage is from Likkutei Amarim, the first part of the Tanya, authored by Rabbi Shneur Zalman of Liadi, the founder of the Chabad-Lubavitch movement. The Tanya was first published in 1796.

Actor and Aim

The primary "actor" here is the individual soul, grappling with the dual nature of the "divine soul" (the spiritual, good inclination) and the "animal soul" (the corporeal, selfish inclination). Rabbi Shneur Zalman's aim is to provide a roadmap for spiritual growth, distinguishing between different levels of spiritual attainment. He seeks to clarify the nature of true righteousness, emphasizing that mere suppression of evil is insufficient; it must be transformed. This teaching is intended to guide individuals towards a more profound and holistic connection with God, moving beyond superficial observance to a state of genuine spiritual transfiguration.

Two Readings

Reading 1: The Inner Struggle for Holistic Transformation

This reading frames the Tanya's teaching as a profound psychological and spiritual allegory for the individual's inner life. The "divine soul" and the "animal soul" represent the fundamental tension within every person between higher aspirations and base desires. The "incompletely righteous" are those who, through sheer willpower and discipline, manage to suppress their negative impulses. They might appear outwardly virtuous, having "eradicated the evil from the left part," but the text warns that this is often a superficial victory. The "evil" hasn't been truly overcome; it's merely subjugated, a lingering shadow. This can lead to a false sense of accomplishment, where one believes they have achieved purity while a subtle attachment to worldly pleasures and self-gratification remains. The "righteous man who suffers" is thus characterized by a spiritual disconnect, a lingering unease stemming from the unaddressed, albeit dormant, "filthy garments of evil."

In contrast, the "completely righteous man" has undergone a deeper, alchemical process. He doesn't just suppress evil; he actively converts it. This conversion is not a violent eradication but a profound transformation, where the very energies that fueled the negative impulses are redirected towards holiness. This is achieved through an "absolute hatred" of the sitra achara (the "other side," the realm of evil) born from an overwhelming "love of G–d." This love is so potent that it renders worldly pleasures, derived from the same root as evil, utterly repugnant. The "completely righteous" find no enjoyment in gratifying physical appetites, seeing them as distractions from their divine purpose. Their service of God is not a means to satisfy a personal spiritual thirst, but a selfless act of union, bringing the Divine presence into the lower realms. This reading emphasizes a journey of internal alchemy, where the raw material of our baser instincts is refined and elevated, leading to a state of wholeness and true prosperity, both spiritual and, by extension, the flourishing of the collective.

Reading 2: The Collective Journey of Am Yisrael – From Survival to Redemption

This reading applies the Tanya's framework to the historical and ongoing narrative of the Jewish people, particularly through the lens of Zionism and the establishment of modern Israel. The "animal soul" can be seen as the forces that have historically sought to oppress, exile, and destroy the Jewish people – the external pressures of antisemitism, assimilation, and existential threat. The "divine soul" represents the enduring spirit of Am Yisrael, the deep-seated will to survive, to maintain our identity, and to live a Jewish life.

The "incompletely righteous" in this collective sense could describe periods or manifestations of Jewish existence where survival has been paramount, but true flourishing has been elusive. For instance, after centuries of exile, the mere act of establishing a physical homeland and ensuring basic safety might feel like a monumental victory, a subjugation of existential threats. Yet, if the underlying motivations are not rooted in a deep love for God and an aspiration to elevate the land and its inhabitants to a higher spiritual plane, then this success remains incomplete. The danger is that the "fragment of wickedness" – perhaps a residual defensiveness, a reliance on purely secular or nationalistic ideals, or a forgetting of the spiritual dimension of Jewish existence – might still linger, leading to internal strife, moral compromises, or a failure to fully realize the redemptive potential of the State.

The "completely righteous" collective, in this context, would be a State of Israel that embodies the full spectrum of Jewish aspiration. This is not merely a secure nation, but a "light unto the nations," a place where the "evil is converted into goodness." This means actively transforming the challenges and controversies of modern Jewish life into opportunities for spiritual growth and universal uplift. It involves a profound love for God that transcends narrow self-interest, leading to an absolute rejection of those ideologies and actions that dehumanize or oppress others, recognizing that such forces are antithetical to the divine purpose. Such a redeemed Israel would not just be a refuge, but a spiritual beacon, a testament to the power of a people dedicated to bringing God's presence into the world, transforming "darkness into light and bitter taste into sweetness" on a national and global scale. This reading highlights the responsibility of the Jewish people, both individually and collectively, to strive for a redemption that is not just political or physical, but deeply spiritual and moral.

Civic Move

Action: The "Shared Torah Study" Initiative

Given the profound insights of the Tanya on the nuances of spiritual attainment and the inherent tension between subjugation and conversion of negative forces, a crucial civic move for dialogue and learning within the pro-Israel community, and between diverse Jewish perspectives, is the establishment of a "Shared Torah Study" Initiative.

This initiative would aim to bring together individuals from varying backgrounds, political viewpoints, and levels of religious observance, all united by a shared commitment to the Jewish people and the future of Israel. The core of the initiative would be the regular, facilitated study of foundational Jewish texts, like the Tanya passage we have explored, but also extending to Tanakh, Talmud, and modern Zionist thinkers. The emphasis would not be on reaching a singular, monolithic interpretation, but on fostering a deeper understanding of the diverse sources that inform our Jewish identity and our relationship with Israel.

Here’s how it would work:

• Facilitated Discussions: Each session would be led by a skilled facilitator – a rabbi, educator, or community leader – trained in encouraging respectful dialogue and exploring complex ideas without sensationalism. The facilitator’s role is to guide the conversation, ensuring that all voices are heard and that the text’s nuances are explored.
• Focus on "Two Readings" Approach: We would explicitly adopt the "Two Readings" framework. For instance, after studying the Tanya passage, participants would be encouraged to discuss it from both the "Inner Struggle for Holistic Transformation" and the "Collective Journey of Am Yisrael" perspectives. This allows for individual reflection alongside a broader communal application. This practice would encourage empathy and understanding by requiring participants to step into different interpretive shoes.
• "Civic Move" Integration: Following the text study, participants would brainstorm and commit to a concrete, small-scale "Civic Move" related to the themes discussed. For example, if the discussion revolved around the "incompletely righteous" and the danger of unaddressed negativity, a civic move might be to organize a community event that promotes inter-group understanding within Israel, or to support an organization that works to heal societal divisions. If the focus was on the "completely righteous" and the conversion of darkness to light, a civic move could be to volunteer for a project that brings technological innovation to underserved communities in Israel, or to engage in educational outreach about Israel's positive contributions to the world.
• Building Bridges Through Shared Responsibility: The overarching goal is to cultivate a sense of shared responsibility for the spiritual and moral well-being of the Jewish people and the State of Israel. By engaging with ancient wisdom and applying it to contemporary challenges in a structured, respectful, and action-oriented manner, participants can move beyond polarization and develop a more nuanced, hopeful, and ethically grounded approach to our collective future. This is about cultivating the capacity to see the complexities, to acknowledge the lingering shadows, and to actively work towards their transmutation, fostering a more complete and prosperous Jewish future.

Takeaway

The Tanya's intricate exploration of righteousness reminds us that true spiritual and national flourishing is not achieved by merely pushing away or suppressing what is difficult. It demands a deeper, more arduous, yet ultimately more rewarding process of transformation. For us, as inheritors of a rich tradition and stewards of a modern Israel, this means looking honestly at ourselves and our collective journey. Are we content with merely surviving, or are we striving to truly convert our challenges into opportunities for holiness? The path of the "completely righteous" – one of absolute love for God, utter contempt for evil, and the active transmutation of darkness into light – is a demanding one, yet it is the path that promises genuine, lasting redemption and a truly prosperous future for our people. It calls us to a higher standard, urging us to embrace our responsibility not just for our own well-being, but for the spiritual elevation of the world.