Having described in ch. 9 the ongoing battle between the divine and animal souls to capture and dominate the body, the Alter Rebbe proceeds, in ch. 10, to define the term tzaddik within the context of this struggle

1“One is the opposite of the other”: the “rasha who knows good” is the antithesis of the “tzaddik who knows evil.”

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In the previous chapters, the Alter Rebbe defined the terms tzaddik and rasha. The tzaddik, he explained, is one in whom the good qualities of his divine soul vanquish the evil qualities of his animal

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אבל אחר התפלה, בהסתלקות המוחין דגדלות אין סוף ברוך הוא, הרי הרע חוזר וניעור בחלל השמאלי, ומתאוה תאוה לתאות עולם הזה ותענוגיוBut this state of affairs lasts only for the duration of the spiritually-charged time of prayer. After

The discussion of his mastery over his animal soul has thus far centered on matters pertaining to man’s relationship with G‑d. It now moves to another area:וכן בדברים שבין אדם לחבירוSo, too, in matters “between man

So, too, in matters “between man and his fellow-man.” The Beinoni will not grant expression in thought, speech or action to any evil feelings toward his fellow.

In the previous chapter the Alter Rebbe described the spiritual profile of the Beinoni. In the Beinoni’s heart, said the Alter Rebbe, evil desires may often arise, but his divine soul constantly prevents such desires from finding

Accordingly, we may understand the comment of our Sages1 that “Beinonim are judged by both [their good and evil inclinations]” — both “judge” him and dictate his conduct. As Scriptural support for this contention, the Talmud cites: