Chapter 10, Class # 2

Likutei Amarim, middle of Chapter 10

וצדיק שאינו גמור הוא שאינו שונא הסטרא אחרא בתכלית השנאה

The “incomplete tzaddik” is he who does not hate the sitra achra — the spiritual kelipot — with an absolute hatred;

ולכן אינו מואס גם כן ברע בתכלית

therefore he also does not find evil — physical desires and pleasures— absolutely repugnant.

וכל שאין השנאה והמיאוס בתכלית, על כרחך נשאר איזה שמ׳ אהבה ותענוג לשם

As long as his hatred and abhorrence of evil are not absolute, perforce he must have retained some vestige of love and pleasure towards it.

ולא הוסרו הבגדים הצואים לגמרי מכל וכל

The “filthy garments” in which the animal soul had been clothed, meaning (as explained above) the evil inclination and the lusting after worldly pleasures,have [obviously] not been completely shed from it.

ולכן לא נהפך לטוב ממש, מאחר שיש לו איזה אחיזה עדיין בבגדים הצואים

Therefore, too,[ the evil] of the animal soul has not actually been converted to good, since it still has some hold on the “filthy garments,” i.e., the desires for pleasure in which the animal soul had previously “clothed” and expressed itself,

אלא שהוא בטל במיעוטו וכלא חשיב

except that this vestige of evil is imperceptible and cannot express itself in evil desires, etc., because [the evil] is nullified [in the good] by reason of its minuteness, and is accounted as nothing, i.e., the overwhelming preponderance of good prevents the evil from being sensed and from finding expression.

ולכן נקרא צדיק, ורע כפוף ובטל לו

Indeed, he is therefore called צדיק ורע לו, which means (not only “tzaddikwho knows (retains) evil,” but also) “a tzaddik whose evil is [his”; i.e.,]subjugated and surrendered to him,“ to the good within him. Such atzaddik is identified with the good, since he is overwhelmingly good.

ועל כן גם אהבתו לה׳ אינה בתכלית

Perforce, then, the fact that he retains some evil indicates that his love of G‑d is also not complete, for a complete love of G‑d would have converted all the evil within him to good.

ולכן נקרא צדיק שאינו גמור

He is therefore called an “incomplete tzaddik.”

For, as explained above, the terms “complete” and “incomplete” denote thetzaddik’s level of love for G‑d, and the terms “who knows only good” and “who knows evil” denote the degree of his eradication and transformation of evil.

 

 

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