## Tanya, Part I; Likkutei Amarim

###### Tanya, Part I; Likkutei Amarim 11:1
[Tanya, Part I; Likkutei Amarim 11:1](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/11:1)

**וְזֶה** לְעוּמַּת זֶה, רָשָׁע וְטוֹב לוֹ לְעוּמַּת צַדִּיק וְרַע לוֹ.

**Kehot Publication Society (English Translation):**
“One is the opposite the other”¹—the “wicked man who prospers” is antithetical to the “righteous man who suffers.”²

footnotes:
¹ Ecclesiastes 7:14.
² Defined in the previous chapter.


###### Tanya, Part I; Likkutei Amarim 11:2
[Tanya, Part I; Likkutei Amarim 11:2](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/11:2)

דְּהַיְינוּ, שֶׁהַטּוֹב שֶׁבְּנַפְשׁוֹ הָאֱלֹהִית שֶׁבְּמוֹחוֹ וּבֶחָלָל הַיְמָנִי שֶׁבְּלִבּוֹ, כָּפוּף וּבָטֵל לְגַבֵּי הָרָע מֵהַקְּלִיפָּה שֶׁבֶּחָלָל הַשְּׂמָאלִי.

**Kehot Publication Society (English Translation):**
That is to say, the goodness that is in his divine soul which is in his brain and in the right part of his heart is subservient to, and nullified by, the evil of the *kelipah* that is in the left part.


###### Tanya, Part I; Likkutei Amarim 11:3
[Tanya, Part I; Likkutei Amarim 11:3](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/11:3)

וְזֶה מִתְחַלֵּק גַּם כֵּן לְרִבְבוֹת מַדְרֵגוֹת חֲלוּקוֹת, בְּעִנְיַן כַּמּוּת וְאֵיכוּת הַבִּיטּוּל וּכְפִיפַת הַטּוֹב לָרַע חַס וְשָׁלוֹם.

**Kehot Publication Society (English Translation):**
This type, too, is subdivided into myriads of degrees which differ in respect of the extent and manner of the nullification and subservience of the good to the bad, G–d forbid.


###### Tanya, Part I; Likkutei Amarim 11:4
[Tanya, Part I; Likkutei Amarim 11:4](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/11:4)

יֵשׁ מִי שֶׁהַכְּפִיפָה וְהַבִּיטּוּל אֶצְלוֹ מְעַט מִזְּעֵר, וְאַף גַּם זֹאת אֵינוֹ בִּתְמִידוּת, וְלֹא תָּדִיר לִפְרָקִים קְרוֹבִים, אֶלָּא לְעִתִּים רְחוֹקִים מִתְגַּבֵּר הָרָע עַל הַטּוֹב, וְכוֹבֵשׁ אֶת הָעִיר קְטַנָּה הוּא הַגּוּף, אַךְ לֹא כוּלּ‏וֹ אֶלָּא מִקְצָתוֹ לְבַד, שֶׁיִּהְיֶה סָר לְמִשְׁמַעְתּוֹ, וְנַעֲשֶׂה לוֹ מֶרְכָּבָה וּלְבוּשׁ, לְהִתְלַבֵּשׁ בּוֹ אֶחָד מִשְּׁלֹשָׁה לְבוּשֶׁיהָ הַנִּזְכָּרִים לְעֵיל. דְּהַיְינוּ, אוֹ בְּמַעֲשֶׂה לְבַד, לַעֲשׂוֹת עֲבֵירוֹת קַלּוֹת וְלֹא חֲמוּרוֹת חַס וְשָׁלוֹם; אוֹ בְּדִיבּוּר לְבַד, לְדַבֵּר אֲבַק לָשׁוֹן הָרָע וְלֵיצָנוּת וּכְהַאי גַּוְונָא; אוֹ בְּמַחֲשָׁבָה לְבַד, הִרְהוּרֵי עֲבֵירָה הַקָּשִׁים מֵעֲבֵירָה. וְגַם אִם אֵינוֹ מְהַרְהֵר בַּעֲבֵירָה לַעֲשׂוֹתָהּ אֶלָּא בְּעִנְיַן זִיוּוּג זָכָר וּנְקֵיבָה בָּעוֹלָם, שֶׁעוֹבֵר עַל אַזְהָרַת הַתּוֹרָה: ״וְנִשְׁמַרְתָּ מִכֹּל דָּבָר רָע״ – ״שֶׁלֹּא יְהַרְהֵר בַּיּוֹם כוּ׳״; אוֹ שֶׁהִיא שְׁעַת הַכּוֹשֶׁר לַעֲסוֹק בַּתּוֹרָה וְהוּא מְפַנֶּה לִבּוֹ לְבַטָּלָה, כְּדִתְנַן בְּאָבוֹת: ״הַנֵּיעוֹר בַּלַּיְלָה כוּ׳ וּמְפַנֶּה לִבּוֹ כוּ׳״ שֶׁבְּאַחַת מִכָּל אֵלֶּה וְכַיּוֹצֵא בָהֶן נִקְרָא ״רָשָׁע״ בָּעֵת הַהִיא, שֶׁהָרָע שֶׁבְּנַפְשׁוֹ גּוֹבֵר בּוֹ וּמִתְלַבֵּשׁ בְּגוּפוֹ וּמַחֲטִיאוֹ וּמְטַמְּאוֹ.

**Kehot Publication Society (English Translation):**
There is the person in whom the said subservience and nullification are in a very minor way, and even these are not permanent or recurring at frequent intervals; but on rare occasions the evil prevails over the good and conquers the “small city,” that is, the body—yet not all of it, but only a part of it, subjecting it to its (evil’s) discipline, to become a vehicle and a garment wherein one of the soul’s three garments mentioned above³ is clothed, namely, either in deed alone, in the commission of minor transgressions and not major ones, G–d forbid; or in speech alone, in the utterance of something that borders on slander and scoffing and the like; or in thought alone, in contemplations of sin, which are more serious than actual sin,⁴ 29a. Cf. *Chiddushei Aggadot Maharsha*, loc. cit.; *Netivot Olam*, *Netiv Haprishut*, ch. 2. The reason why “contemplation of sin is more serious than actual sin” is that of the three “garments” of the soul (thought, speech, and act), thought is the innermost and closest to the soul; hence the contamination strikes closer to the core. or even when he does not contemplate committing a sin but indulges in contemplation on the carnal union between male and female in general, whereby he is guilty of violating the admonition of the Torah, “You shall guard yourself from every wicked thing,”⁵ meaning that “one must not harbor impure fancies by day….”⁶ 46a). or, when it is a fitting time to study the Torah, but he turns his heart to vain things, as we have learned in the Mishnah in *Avot*, “One who is awake at night [or travels alone on the road], and turns his heart to [idleness, indeed, he endangers his life].”⁷ 3:4. For by reason of any one of all these things, and their like, he is called wicked at such time that the evil in his *nefesh* prevails over him, clothing itself in his body, inducing it to sin and defiling it.

footnotes:
³ Ch. 4.
⁴ Yoma
⁵ Deuteronomy 23:10.
⁶ “…so as not to defile himself by night” (Ketuvot
⁷ Avot


###### Tanya, Part I; Likkutei Amarim 11:5
[Tanya, Part I; Likkutei Amarim 11:5](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/11:5)

וְאַחַר כָּךְ גּוֹבֵר בּוֹ הַטּוֹב שֶׁבְּנַפְשׁוֹ הָאֱלֹקִית, וּמִתְחָרֵט וּמְבַקֵּשׁ מְחִילָה וּסְלִיחָה מֵה׳, וַה׳ יִסְלַח לוֹ, אִם שָׁב בִּתְשׁוּבָה הָרְאוּיָה עַל פִּי עֲצַת חֲכָמֵינוּ־זִכְרוֹנָם־לִבְרָכָה בִּשְׁלֹשָׁה חִלּוּקֵי כַפָּרָה שֶׁהָיָה רַבִּי יִשְׁמָעֵאל דּוֹרֵשׁ כוּ׳, כְּמוֹ שֶׁנִּתְבָּאֵר בְּמָקוֹם אַחֵר.

**Kehot Publication Society (English Translation):**
Presently, however, the good that is in his divine soul asserts itself, and he is filled with remorse, and he seeks pardon and forgiveness of G–d. Indeed, G–d will forgive him if he has repented with the appropriate penitence according to the counsel of our Sages, of blessed memory, namely, the threefold division of atonement which is expounded by Rabbi Ishmael,⁸. as is explained elsewhere.⁹, ch. 1.

footnotes:
⁸ End of Tractate Yoma
⁹ Iggeret Hateshuvah


###### Tanya, Part I; Likkutei Amarim 11:6
[Tanya, Part I; Likkutei Amarim 11:6](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/11:6)

וְיֵשׁ מִי שֶׁהָרָע גּוֹבֵר בּוֹ יוֹתֵר, וּמִתְלַבְּשִׁים בּוֹ כָּל שְׁלֹשָׁה לְבוּשִׁים שֶׁל הָרָע, וּמַחֲטִיאוֹ בַּעֲבֵירוֹת חֲמוּרוֹת יוֹתֵר, וּבְעִתִּים קְרוֹבִים יוֹתֵר. אַךְ בֵּינְתַיִים מִתְחָרֵט, וּבָאִים לוֹ הִרְהוּרֵי תְשׁוּבָה מִבְּחִינַת הַטּוֹב שֶׁבְּנַפְשׁוֹ, שֶׁמִּתְגַּבֵּר קְצָת בֵּינְתַיִים, אֶלָּא שֶׁאֵין לוֹ הִתְגַּבְּרוּת כָּל כָּךְ לְנַצֵּחַ אֶת הָרָע לִפְרוֹשׁ מֵחֲטָאָיו לְגַמְרֵי לִהְיוֹת ״מוֹדֶה וְעוֹזֵב״. וְעַל זֶה אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: ״רְשָׁעִים מְלֵאִים חֲרָטוֹת״, שֶׁהֵם רוֹב הָרְשָׁעִים, שֶׁיֵּשׁ בְּחִינַת טוֹב בְּנַפְשָׁם עֲדַיִין.

**Kehot Publication Society (English Translation):**
There is also the person in whom the wickedness prevails more strongly, and all three garments of evil clothe themselves in him, causing him to commit more heinous and more frequent sins. But intermittently he suffers remorse, and thoughts of repentance enter his mind, from the quality of good that is in his soul that gathers strength now and then. However, he has not enough strength to vanquish the evil so as to rid himself entirely of his sins and be as one who confesses and abandons [his evil ways, once and for all]. Concerning such a person, the Rabbis, of blessed memory, have said, “The wicked are full of remorse.”¹⁰ 9b. These represent the majority of the wicked, in whose soul still lingers some good.

footnotes:
¹⁰ Nedarim


###### Tanya, Part I; Likkutei Amarim 11:7
[Tanya, Part I; Likkutei Amarim 11:7](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/11:7)

אַךְ מִי שֶׁאֵינוֹ מִתְחָרֵט לְעוֹלָם, וְאֵין בָּאִים לוֹ הִרְהוּרֵי תְשׁוּבָה כְּלָל – נִקְרָא ״רָשָׁע וְרַע לוֹ״, שֶׁהָרָע שֶׁבְּנַפְשׁוֹ הוּא לְבַדּוֹ נִשְׁאַר בְּקִרְבּוֹ, כִּי גָּבַר כָּל כָּךְ עַל הַטּוֹב עַד שֶׁנִּסְתַּלֵּק מִקִּרְבּוֹ וְעוֹמֵד בִּבְחִינַת מַקִּיף עָלָיו מִלְמַעְלָה.

**Kehot Publication Society (English Translation):**
But he who never feels contrition, and in whose mind no thoughts of repentance at all ever enter, is called the “wicked who suffers,”¹¹ for the evil that is in his soul has alone remained in him, having so prevailed over the good that the latter has already departed from within him, standing aloof, so to speak, over him.¹²

footnotes:
¹¹ רשע ורע לו i.e., “possessing (only) evil.”
¹² Thus the good that is in the soul is in a state of “suspended animation”—paralyzed, yet not destroyed. Hence, even the “completely wicked” individual can, through a paramount effort, reactivate the good, and repent, for “the gates of repentance are not closed to anyone.”


###### Tanya, Part I; Likkutei Amarim 11:8
[Tanya, Part I; Likkutei Amarim 11:8](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/11:8)

וְלָכֵן אָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״אַכָּל בֵּי עֲשָׂרָה שְׁכִינְתָּא שַׁרְיָא״:

**Kehot Publication Society (English Translation):**
Therefore the Sages have said, “On every gathering of ten [Jews] the *Shechinah* rests.”¹³ 39a. That is to say, even if they are wicked, the *Shechinah* rests upon them.

footnotes:
¹³ Sanhedrin