Tanya, Part I; Likkutei Amarim 10:5

Hook

We stand at a fascinating, often fraught, crossroads in Jewish history, a moment pregnant with both immense promise and profound challenge. The very act of building a sovereign Jewish homeland, a dream deferred for millennia, has brought us face-to-face with the complexities of human nature, of societal formation, and of our deepest spiritual aspirations. How do we navigate the imperfect realities of nation-building while holding onto the highest ideals? How do we reconcile the pursuit of security and flourishing with the ongoing struggle for spiritual refinement and ethical perfection? This text, from the foundational work of Chabad Hasidism, the Tanya, offers a framework for understanding this very tension, not just on a personal level, but as a metaphor for the collective journey of a people. It speaks of the "incompletely righteous" and the "completely righteous," of the struggle to eradicate evil, and the crucial difference between subjugation and true transformation. This is not merely a theological treatise; it is a profound reflection on the nature of progress, on the very essence of what it means to be a people striving for a higher purpose in a world that is, by its very nature, a mixture of light and shadow. The dilemma it names is this: how do we, as a people and as individuals, move beyond merely suppressing the "evil" within and around us, towards a genuine conversion of that darkness into light, a transformation that allows us to fully embrace our divine potential and build a future worthy of our highest aspirations?

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. 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..."

Context

Date and Origin

• Date: The Tanya, Part I (Likkutei Amarim), was compiled by Rabbi Schneur Zalman of Liadi (1745-1812), the founder of the Chabad Hasidic movement. The text itself draws upon earlier Kabbalistic and Hasidic thought, but its codification and dissemination in its current form is largely attributed to Rabbi Schneur Zalman. He began writing it in the late 18th century, with the first part published in 1796.
• Actor: Rabbi Schneur Zalman of Liadi, a towering figure in Hasidism, known for his intellectual rigor and his ability to articulate complex mystical concepts in a systematic and accessible manner. He sought to make the teachings of Hasidism available to a wider audience, bridging the gap between intellectual understanding and emotional devotion.
• Aim: The primary aim of the Tanya is to serve as a guide for spiritual growth and self-understanding. It aims to explain the nature of the divine soul and the animal soul within every person, and to provide practical guidance on how to achieve spiritual perfection. This specific passage, in chapter 10, seeks to differentiate between levels of spiritual attainment, particularly focusing on the process of overcoming negative inclinations and achieving a state of complete spiritual integration. It serves as a pedagogical tool to help individuals understand their spiritual journey and aspirations.

Two Readings

This passage from the Tanya, while rooted in a mystical and deeply spiritual understanding of the human psyche, offers profound insights that can be interpreted through different lenses, particularly when considering the collective endeavor of building and sustaining a nation.

Reading 1: The Covenantal Imperative of Transformation

This reading views the text through the lens of the Abrahamic covenant, understanding Jewish peoplehood as a divinely ordained relationship with specific responsibilities. From this perspective, the struggle between the "divine soul" and the "animal soul" is not just an individual battle, but a collective one, mirroring the ongoing challenge of actualizing the covenantal promises in the world. The "incompletely righteous" individual, who merely subjugates the "evil" without transforming it, can be seen as a metaphor for a community or nation that achieves its goals through force or suppression, rather than through genuine ethical and spiritual elevation.

The text's distinction between the "incompletely righteous" and the "completely righteous" becomes critical here. The "incompletely righteous" person "expels and eradicates its evil...yet the evil is not actually converted to goodness." This resonates with a nation that might achieve political independence or security, but still harbors underlying tensions, unresolved historical grievances, or a reliance on power dynamics that haven't been ethically redeemed. The "fragment of wickedness" that remains, "subjugated and nullified by the good, because of the former’s minuteness," can represent the compromises, the necessary evils, or the lingering resentments that persist even in the face of progress. This state, while achieving a form of stability, is precarious. The text warns that "had all the evil in him entirely departed and disappeared, it would have been converted into actual goodness." This suggests that true, lasting strength and flourishing come not from the suppression of the undesirable, but from its radical transformation.

The "completely righteous man" is described as one who "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." This points to a people who have achieved a profound level of ethical and spiritual maturity, where their national aspirations are inextricably linked to divine service and the pursuit of holiness. They have "completely divested himself of the filthy garments of evil," meaning they have moved beyond the mere absence of sin to an active, loving hatred of the "sitra achara" (the "other side," representing evil and impurity). This absolute hatred, born from an "absolute love of G–d," is the engine for converting darkness into light.

Applied to the Zionist project and modern Israel, this reading suggests that while the establishment of the state was a monumental achievement, a fulfillment of a covenantal promise, the ongoing task is to move from the "incompletely righteous" stage to the "completely righteous" one. This means not just defending borders or ensuring economic prosperity, but actively engaging in the ethical and spiritual transformation of the collective. It requires confronting the "sitra achara" within – be it corruption, intolerance, or the temptation to wield power unjustly – not by merely suppressing it, but by transforming it through a deepening commitment to divine values, justice, and compassion. The "superior men" (benei aliyah) who "convert darkness into light and bitter taste into sweetness" become the ideal for national leadership and collective aspiration. This perspective emphasizes that the covenant demands not just survival, but spiritual and ethical perfection, a continuous process of refinement and redemption that extends from the individual soul to the national destiny. The ultimate goal is to become a "light unto the nations," not through military might, but through the embodiment of divine principles, a testament to the power of transforming all aspects of existence into holiness.

Reading 2: The Civic Imperative of Collective Self-Actualization

This reading interprets the Tanya's concepts through the framework of civic nationalism and the pursuit of collective self-actualization, drawing parallels between individual psychological growth and the development of a modern nation-state. Here, the "divine soul" can be understood as the collective consciousness, the ideals and aspirations of the people, while the "animal soul" represents the baser instincts, the pragmatic, often self-serving, impulses that drive individual and group behavior. The "war" described is the ongoing process of governance, policy-making, and societal shaping, where ideals must contend with practical realities and the inherent complexities of human nature.

The "incompletely righteous" individual, who "expels and eradicates its evil...yet the evil is not actually converted to goodness," can be seen as a nation that has achieved independence and self-determination but has not yet fully integrated its diverse elements or resolved its internal contradictions. The "fragment of wickedness" that remains, "subjugated and nullified by the good, because of the former’s minuteness," might represent the compromises necessary for political survival, the necessary but ethically ambiguous decisions made in the pursuit of security, or the persistent social inequalities that are managed rather than eradicated. The text's observation that "had all the evil in him entirely departed and disappeared, it would have been converted into actual goodness" suggests that true national resilience and progress come not from simply containing negative forces, but from fundamentally transforming the underlying societal structures and mindsets that give rise to them.

The "completely righteous man," who "utterly despises the pleasures of this world...instead of [seeking] the service of G–d," can be interpreted as a nation that has reached a mature stage of self-governance, where its primary focus is on contributing to the universal good and pursuing higher ethical and intellectual endeavors, rather than being solely driven by material gain or narrow self-interest. The shedding of "filthy garments" signifies a transcendence of the purely pragmatic or self-serving aspects of nationhood. The "absolute hatred" of the "sitra achara," born from a "great love of G–d" (which in this civic reading can be translated as a profound love for humanity, justice, and truth), becomes the driving force for ethical governance and positive global contribution.

In the context of Zionism and modern Israel, this reading highlights the ongoing project of building a society that not only exists but thrives ethically and culturally. The establishment of the state, while a monumental achievement, was the beginning, not the end, of this process. The "incompletely righteous" stage might be characterized by the constant struggle for security, the necessary compromises in diplomacy, and the internal debates about identity and values. The aspiration for the "completely righteous" stage involves moving beyond these immediate concerns to cultivate a society that embodies universal values, promotes scientific and cultural advancement, and actively contributes to global well-being. The "superior men" (benei aliyah) become exemplary citizens, leaders, and thinkers who dedicate themselves to elevating the collective consciousness and transforming societal challenges into opportunities for progress and shared humanity. This reading emphasizes that the strength of a nation lies not only in its military or economic power, but in its capacity for moral leadership, its commitment to justice, and its ability to inspire hope and progress for all. It frames the Zionist endeavor as a grand experiment in collective self-actualization, aiming to create a society that embodies the highest ideals of human civilization.

Civic Move

Cultivating a "Conversion of Darkness into Light" Dialogue

The Tanya's profound distinction between merely suppressing evil and truly converting it into goodness offers a powerful framework for addressing the complex challenges faced by Israel and its relationship with its neighbors, as well as internal societal divides. The concept of the "incompletely righteous" versus the "completely righteous" is not just a personal spiritual aspiration; it can serve as a metaphor for national maturity and ethical development. We are, as a people, in a continuous process of becoming, a nation striving for a higher ideal.

The "civic move" we propose is to actively cultivate a national dialogue focused on the conversion of darkness into light – not just in our individual lives, but in our collective policies, our public discourse, and our societal structures. This means moving beyond the mere "subjugation" of perceived threats or internal dissent, and instead seeking genuine transformation that leads to a more just, equitable, and peaceful reality.

Action: Establish and support "Conversion Dialogues" – facilitated, multi-stakeholder forums, both within Israel and in dialogue with Palestinian communities and the wider international community. These dialogues would be structured around the following principles derived from the Tanya's text:

1. Acknowledging the "Fragment of Wickedness": These dialogues must begin with an honest, unflinching acknowledgment of the "fragments of wickedness" that persist – the historical grievances, the security fears, the deep-seated mistrust, the economic disparities, the dehumanizing narratives on all sides. This is not about blame, but about recognizing the lingering "filthy garments" that prevent full spiritual and societal health. The Tanya warns that until evil is "converted to goodness," there will always be a "vestige of love and pleasure in it," meaning its destructive potential, however minimized, remains. In a civic context, this translates to unresolved issues that fester and erupt.

2. The Imperative of Transformation, Not Just Subjugation: The goal of these dialogues would not be to merely "expel and eradicate" the "evil" (e.g., by enforcing security measures without addressing root causes, or by silencing opposing viewpoints), but to actively seek its "conversion into actual goodness." This requires delving into the underlying causes of conflict and division, exploring shared aspirations for dignity, security, and well-being. It means asking: How can our current security policies be transformed to foster genuine human connection and reduce fear? How can our economic development initiatives be reframed to empower all communities and create shared prosperity? How can our educational curricula be revised to foster empathy and understanding, rather than animosity?

3. Embracing the "Absolute Hatred" of Injustice and Dehumanization: The Tanya speaks of an "absolute hatred" of the "sitra achara," born from an "absolute love of G–d." In our civic context, this translates to an unwavering commitment to justice, human rights, and the inherent dignity of every individual. It means developing an "absolute hatred" for all forms of dehumanization, discrimination, and violence, not out of vengeance, but out of a profound love for humanity and a commitment to building a world that reflects divine ideals. This requires actively challenging narratives that demonize the "other" and promoting narratives that highlight shared humanity and the potential for redemption.

4. Fostering "Superior Men" and "Men of Ascent": The ideal of the "completely righteous man" and "superior men" (benei aliyah) who "convert darkness into light and bitter taste into sweetness" should serve as the aspiration for leadership and collective action. These dialogues would aim to identify, empower, and support individuals and organizations – within Israel, among Palestinians, and in the international community – who are dedicated to this transformative work. This involves investing in peace-building initiatives, fostering intergroup dialogue, supporting educational programs that promote critical thinking and empathy, and promoting policies that aim for reconciliation and mutual respect.

Implementation:

• Within Israel: Establish "Conversion Dialogues" that bring together diverse voices – secular and religious, Jewish and Arab citizens, different political factions – to discuss how to address societal challenges with a focus on transformation rather than mere suppression. This could involve discussions on resource allocation, co-existence initiatives, and the equitable application of law.
• Between Israelis and Palestinians: Create safe, structured spaces for dialogue, facilitated by neutral parties, where participants can share their experiences, articulate their fears and aspirations, and collaboratively explore pathways towards a shared future. The focus would be on shared human needs and the potential for mutually beneficial solutions, moving beyond zero-sum narratives.
• International Engagement: Encourage international bodies and allies to support these transformative dialogues, not through top-down imposition, but by providing resources, expertise, and platforms for shared learning and action. This would involve shifting from purely punitive or conditional aid to investments in capacity-building for peace and reconciliation.

This "Civic Move" is an ambitious undertaking, acknowledging that true progress, like spiritual perfection, is a long and arduous journey. It calls for courage, perseverance, and a deep-seated hope that by actively engaging in the process of converting darkness into light, we can move closer to realizing the highest ideals of justice, peace, and human flourishing. It is a call to embody the spirit of the "completely righteous" nation, one that not only endures but actively redeems the world around it.

Takeaway

The Tanya's intricate map of spiritual struggle offers us a profound lens through which to view the complex journey of Zionism and the modern State of Israel. It teaches us that true progress, whether personal or national, is not merely about eradicating perceived threats or suppressing undesirable elements. Instead, it calls for a radical act of conversion – transforming the very nature of what we confront. The "incompletely righteous" nation, like the individual who merely subjugates their "animal soul," may achieve a semblance of stability, but remains vulnerable, its strength built on a foundation of unresolved tensions. The aspiration for the "completely righteous" nation, the "superior men" who "convert darkness into light," calls us to a higher purpose: to actively engage with our challenges, not to conquer them through brute force, but to redeem them through ethical commitment, transformative dialogue, and an unwavering pursuit of justice. This is the enduring hope and responsibility at the heart of our peoplehood – to move beyond mere existence, towards a vibrant, ethical existence that embodies the highest divine aspirations, a testament to the power of transformation in building a future worthy of our deepest dreams.