Tanya, Part I; Likkutei Amarim 1:1

Hook

Ever feel like you're trying your best, but then someone points out a mistake, or you just know you could have done better? It's like there's a little voice inside us that's never quite satisfied. Or maybe you've heard people talk about being "righteous" or "wicked" and wondered where you fit in. It can feel a bit confusing, right? This ancient Jewish text dives into exactly that feeling, exploring the different ways we can be in the world and how we understand ourselves. It’s not about assigning blame, but about understanding the incredibly complex inner world we all navigate. Get ready to explore some deep ideas in a super accessible way!

Context

This text comes from the very beginning of a foundational Jewish work called the Tanya, written by Rabbi Shneur Zalman of Liadi in the late 18th century. It’s a deep dive into Jewish philosophy and spirituality, designed to help people connect with their inner selves and with G-d.

• Who: Rabbi Shneur Zalman of Liadi, a prominent Chasidic leader. The Tanya is considered his magnum opus, meant for all Jews seeking deeper understanding.
• When: Written in the late 1700s, it’s a cornerstone of Chasidic thought, a movement within Judaism that emphasizes joy, spirituality, and the love of G-d.
• Where: The ideas were developed and shared within the Jewish communities of Eastern Europe, but the Tanya has since become a globally influential text.
• Key Term: Benoni (בִּנְיוֹנִי): This Hebrew word literally means "intermediate" or "in-between." In the context of this text, it refers to a person who isn't completely righteous or completely wicked, but rather someone in the middle.

Text Snapshot

This opening passage from the Tanya grapples with a fascinating idea presented in ancient Jewish teachings. It mentions an "oath" given before we are born, which seems to say: "Be righteous and not wicked, and even if everyone calls you righteous, see yourself as wicked." This sounds a bit contradictory, doesn’t it? Later, another teaching says the opposite: "Don't see yourself as wicked." How can both be true? The text hints that this confusion will be cleared up, and it introduces the idea that people can be categorized as "righteous," "wicked," or a "benoni" (intermediate person). It even shares a story where the great Rabbi Rabbah declares himself a benoni, leading his student to worry that no one could possibly be a true tzaddik (righteous person) if even Rabbah wasn't! The text promises to explain this, and it suggests that our understanding of these terms might be more complex than simple good vs. bad deeds.

"An oath is administered to him [before birth, warning him]: 'Be righteous and be not wicked; and even if the whole world tells you that you are righteous, in your own eyes regard yourself as if you were wicked.' This requires to be understood, for it contradicts the Mishnaic dictum... 'And be not wicked in your own estimation.'" (Tanya, Part I; Likkutei Amarim 1:1)

"We find in the Gemara... five distinct types—a righteous man who prospers, a righteous man who suffers, a wicked man who prospers, a wicked man who suffers, and a benoni (an intermediate person)." (Tanya, Part I; Likkutei Amarim 1:1)

"Rabbah declared, 'I, for example, am a benoni.' Said Abbaye to him, 'Master, you do not make it possible for anyone to live...'" (Tanya, Part I; Likkutei Amarim 1:1)

Close Reading

This opening section of the Tanya is like a detective story for your soul! It throws out some seemingly contradictory ideas and promises to untangle them. Let's break down what we can take away, even without being scholars.

### Insight 1: The Paradox of Self-Perception

The text starts with a mind-bender: a prenatal warning that tells us to be righteous, but also to see ourselves as wicked, even if everyone else thinks we’re great. Then, it points out another teaching that says the opposite: don't see yourself as wicked. This is our first big clue that understanding ourselves isn't always straightforward.

• What does this mean for us? It highlights that our internal experience of ourselves can be really different from how others see us, and even from different pieces of wisdom we receive. It’s okay if you feel a tension between wanting to be good and sometimes feeling like you fall short, or even feeling good about yourself and then hearing a whisper of doubt. The text isn't saying one teaching is "wrong" and the other is "right." Instead, it's suggesting that there are layers to our self-understanding. The initial warning to see ourselves as wicked, even when praised, might be a way to keep us humble and striving, to prevent us from becoming complacent. The other teaching, to not see ourselves as wicked, might be about preventing paralyzing self-criticism that stops us from functioning or serving G-d joyfully. The Tanya is essentially saying, "Hold on, this is more nuanced than it looks!"

### Insight 2: Introducing the Benoni – You Might Be One!

The text then introduces a categorization of people: righteous, wicked, and benoni (intermediate). The story of Rabbi Rabbah declaring himself a benoni is super important here. If someone as great as Rabbi Rabbah considered himself benoni, it means this category isn't for people who are just "so-so." It’s for someone who has reached a very high level, but perhaps not the absolute pinnacle of "perfectly righteous."

• What does this mean for us? This is incredibly liberating! For absolute beginners, the idea of being a "righteous person" might feel impossibly far away. The concept of the benoni offers a more accessible and realistic framework. It suggests that most of us, even those who strive to do good, might fall into this "intermediate" category. This isn't a judgment; it's a description. It means you don’t have to be a saint to be considered in a valid spiritual state. The Tanya is hinting that this state of being the benoni is a significant and worthy place to be, and that its definition is something we need to explore more deeply. It's a reminder that spiritual growth is a journey, and there are many valid points along the path.

### Insight 3: The Inner Battle – Two Souls?

Towards the end, the text drops another bombshell: the idea that every Jew has two souls. One comes from a source that contains both good and bad (kelipat nogah), and the other comes from a source that is purely good. This is how the text starts to explain the internal struggles we all feel.

• What does this mean for us? This is a powerful way to understand why we sometimes feel pulled in different directions. You know that feeling when you want to do something good, but a lazier, more selfish impulse takes over? Or when you react with anger when you wish you’d been patient? The Tanya suggests this isn't a character flaw, but an inherent part of being human. We have a divine spark (the good soul) and a more primal, instinctual side (the soul from kelipat nogah) that can lead to desires and negative traits. The good news is that the "good soul" is derived from G-d's essence, and even the part of the other soul that comes from kelipat nogah has a spark of good within it. This means that the potential for good is always present, and the struggle is about which soul's influence we allow to guide us. This insight helps us be more compassionate with ourselves when we stumble, recognizing that it’s part of a larger, internal dynamic.

Apply It

This week, let's practice a tiny bit of "self-awareness without self-judgment."

• Your Practice: For about 30-60 seconds each day, when you notice yourself having a strong feeling or reaction (like frustration, excitement, or annoyance), pause. Instead of immediately labeling it "good" or "bad," just acknowledge it. You could say to yourself, "Okay, I'm feeling frustrated right now," or "Wow, I'm really excited about this." Then, gently remind yourself of the benoni idea: "This is just part of the human experience. I don't have to be perfect." The goal isn't to change the feeling, but to observe it without getting carried away by it, and to remember that not being perfectly righteous is a valid, and even common, human state.

Chevruta Mini

Think of this as a mini-discussion with a learning partner!

• Question 1: The text presents a teaching that says, "even if the whole world tells you that you are righteous, in your own eyes regard yourself as if you were wicked." What's one reason why this idea might be helpful for us, even though it sounds tough?
• Question 2: The idea of a benoni (intermediate person) is introduced. How does thinking about yourself as a benoni rather than needing to be a perfect tzaddik (righteous person) change how you might approach your spiritual or personal growth this week?

Takeaway

Remember that understanding yourself is a journey, and the Tanya offers rich ideas to help you navigate it with more clarity and compassion.