Tanya, Part I; Likkutei Amarim 1:1

The initial juxtaposition is stark. The baraita in Niddah (30b) presents a divine directive, an oath sworn before the soul enters the body, commanding a perpetual self-assessment of potential wickedness: "וְאִם כָּל הָעוֹלָם אוֹמְרִים לְךָ צַדִּיק אַתָּה, הֱוֵי מְרַחֵם בְּעַצְמְךָ כְּרָשָׁע" (And if the whole world tells you you are righteous, be merciful/compassionate to yourself as if you were wicked). The phrase "הֱוֵי מְרַחֵם" is particularly nuanced. While translated here as "regard yourself as if," the root ר.ח.מ. implies mercy, compassion, or even a self-chastisement that evokes a sense of pity for one's own perceived failings. This stands in direct tension with the Mishnah in Avot (2:13): "וְאַל תְּהִי רָשָׁע בְּעֵינֶיךָ" (And do not be wicked in your own eyes). The imperative here is absolute, a prohibition against such a self-assessment. The Tanya's author immediately flags the ensuing psychological and theological difficulties: self-perceived wickedness leading to depression and hindering joyful service (simcha shel mitzvah), while its absence might foster recklessness. This sets the stage for a deep dive into the semantics and metaphysics of spiritual classification.

Readings

The "Two Souls" Paradigm in Kabbalistic Thought

The Tanya's foundational explanation for resolving this apparent contradiction lies in the kabbalistic doctrine of two souls, primarily articulated by Rabbi Chaim Vital in Shaar HaKedushah and Etz Chaim. The text explicitly cites these sources, stating: "The explanation [of the questions raised above] is to be found in the light of what Rabbi Chaim Vital wrote in Shaar HaKedushah [and in Etz Chaim, Portal 50, ch. 2] that in every Jew, whether righteous or wicked, are two souls, as it is written, 'The neshamot (souls) which I have made,' [alluding to] two souls."

This is not merely a homiletical flourish; it's a metaphysical framework. The two souls are:

1. The Soul from Klipat Nogah: This is the "divine soul" (neshama elokit), the animating force that originates from the "tree of knowledge of good and evil." It is clothed in the physical body, specifically in its "blood." This soul is the seat of positive attributes, including mercy and benevolence, inherent to the Jewish people. Crucially, Nogah itself is a permeable klipah (shell) that contains elements of good, allowing for the possibility of spiritual ascent. The Tanya states: "From this soul stems also the good characteristics which are to be found in the innate nature of all Israel, such as mercy and benevolence. For in the case of Israel, this soul of the kelipah is derived from kelipat nogah, which also contains good, as it originates in the esoteric 'tree of Knowledge of Good and Evil.'"

2. The "Animal Soul" (Nefesh HaBehemis): This soul originates from the kelipot and the sitra achara (the "other side," the realm of impurity). It is the source of the "evil characteristics deriving from the four evil elements which are contained in it." These are enumerated as:

   • Fire: Anger and pride, characterized by upward aspiration.
   • Water: Appetite for pleasures, associated with growth and indulgence.
   • Air: Frivolity, scoffing, boasting, and idle talk, reflecting lightness and lack of substance.
   • Earth: Sloth and melancholy, embodying stagnation and heaviness.

The crucial distinction is that the souls of the nations of the world emanate from "other, unclean kelipot which contain no good whatsoever," citing Etz Chaim (Portal 49, ch. 3) and Proverbs 14:34.

The "Benoni" as the Battleground

The Tanya's interpretation of the benoni is radically re-contextualized by this dual-soul paradigm. The traditional understanding, often linked to a simple tally of good deeds versus sins, is dismissed. The Tanya states: "And as for the general saying that one whose deeds and misdeeds are equally balanced is called benoni, while he whose virtues outweigh his sins is called a tzaddik, this is only the figurative use of the term in regard to reward and punishment... But concerning the true definition and quality of the distinct levels and ranks, 'righteous' and 'intermediate,' our Sages have remarked that the righteous are motivated [solely] by their good nature... But whoever has not attained this degree, even though his virtues exceed his sins, cannot at all be reckoned to have ascended to the rank of the tzaddik."

This is a profound redefinition. A tzaddik is not merely someone with more good deeds than bad. The tzaddik is characterized by the complete subjugation of the nefesh behemit. The Tanya quotes Psalm 109:22: "וְלִבִּי רֵיק בְּקִרְבִּי" (And my heart is void within me), explaining this as "void of an evil nature, because he [David] had slain it through fasting." The tzaddik has eradicated or completely mastered the nefesh behemit to the point where their actions are solely motivated by the neshama elokit.

The benoni, therefore, is not defined by a balance of actions but by the ongoing struggle between the two souls. The nefesh behemit is not eradicated, nor is it completely dominant. It is present, and its impulses are felt, but the neshama elokit is capable of overcoming them. The Tanya clarifies: "the intermediate are judged by both, and so on." This implies that the benoni is in a state where both souls are actively influencing their choices, and the outcome is determined by which soul gains ascendancy in any given moment or situation.

The Tanya's argument against Rabbah's self-designation as a benoni hinges on this new definition. Rabbah, a paragon of Torah study and spiritual achievement, could not possibly have a "half sinful" deed count. The Tanya argues that the benoni is precisely someone who has not yet reached the state of complete dominance of the neshama elokit, meaning the nefesh behemit still poses a threat, even if it doesn't manifest in overt sin. Rabbah's perceived error was in thinking that the absence of overt sin equated to the absence of the nefesh behemit's struggle.

Reinterpreting the Niddah Oath and Avot Mishnah

With the dual-soul doctrine in place, the apparent contradiction between Niddah and Avot finds its resolution.

• The Niddah Oath ("Regard yourself as wicked"): This refers to the awareness and constant vigilance required regarding the nefesh behemit. Even when one is performing mitzvot and is considered righteous by external standards, the nefesh behemit remains, with its inherent inclinations towards pride, anger, pleasure-seeking, etc. The oath is a warning to never become complacent, to always be aware of the "evil nature" residing within, even if it is currently subservient. It's a recognition that the potential for evil, stemming from the nefesh behemit, is always present. The Tanya's explanation that "the 'righteous man who suffers' is one whose evil nature is subservient to his good nature" aligns with this. The suffering of the tzaddik (as opposed to the tzaddik who prospers) might stem from the ongoing internal battle, the constant vigilance against the nefesh behemit, even while the neshama elokit is ascendant.

• The Avot Mishnah ("Don't regard yourself as wicked"): This prohibition pertains to the neshama elokit and its inherent goodness. When one looks at their neshama elokit, they should see its divine origin, its pure potential, and its aspiration for holiness. To view this divine spark as inherently wicked would be a grave error, leading to despair and incapacitation, as the Tanya notes. The Avot dictum is about self-perception based on one's divine essence and the positive aspects that the neshama elokit is designed to manifest. It's about recognizing the inherent goodness and potential for righteousness that God has instilled.

Therefore, the two seemingly contradictory statements are not about the same aspect of the self. Niddah speaks to the awareness of the ever-present, albeit potentially subdued, nefesh behemit. Avot speaks to the recognition of the inherent purity and divine origin of the neshama elokit. A true benoni must hold both truths simultaneously: the potential for evil within their animal soul, and the divine spark of their holy soul.

Friction

The Kushya: The Ontological Status of the "Two Souls" and the Nature of Divine Creation

The Tanya's assertion of two souls, one from klipah and one from Nogah (which itself is a klipah), presents a significant conceptual challenge when juxtaposed with the fundamental theological principle that God is One and that all of creation stems from His absolute goodness. If God created all that exists, and God is purely good, how can there be a soul that originates from the sitra achra and klipah?

The Tanya states: "There is one soul which originates in the kelipah and sitra achara... From it stem all the evil characteristics... The souls of the nations of the world, however, emanate from the other, unclean kelipot which contain no good whatsoever..."

This raises a sharp question: If these souls are fundamentally from the sitra achra, a realm seemingly antithetical to God's essence, how can they be considered part of God's creation? Furthermore, the Tanya posits that even the "good" soul in Jews originates from Nogah, a klipah itself. This seems to imply that the divine spark within Israel is somehow tinged with or derived from a realm of impurity. How does this align with the idea that God's creation is an emanation of His will and goodness? Is the sitra achra itself a necessary construct within God's plan, or is it a residual byproduct, a "shadow" cast by the brilliance of divine emanation, yet still somehow traceable back to a divine allowance or even a cosmic necessity?

The Tanya's explanation of Nogah containing good, originating from the "tree of Knowledge of Good and Evil," offers a partial answer, suggesting that even the "lower" realms have a divine substratum or purpose. However, the language of "originating in the kelipah and sitra achara" for the animal soul remains problematic. Does this mean that the sitra achara is a kind of "primordial soup" from which even the "bad" is formed, albeit in a corrupted state? Or are we speaking of a dualistic creation, which would be antithetical to Jewish monotheism?

The Tanya's author, Rabbi Schneur Zalman, is deeply rooted in Kabbalistic thought, particularly the Lurianic system. Within this framework, the concept of Tzimtzum (divine contraction) is central, creating a "void" into which divine light is poured. The subsequent process of Shevirat HaKelim (shattering of the vessels) results in sparks of holiness falling into the klipot. This implies that the klipot, while realms of impurity, are not entirely divorced from holiness; they are the "husks" that contain divine sparks. However, the Tanya's phrasing suggests a more direct "origin" for the soul itself, not just sparks within it.

The Terutz: Creation as Emanation and the Hierarchy of Worlds

The resolution lies in understanding the kabbalistic concept of creation as a series of divine emanations (emanations), not as a singular act of bringing into being from absolute nothingness. God, in His infinite essence (Ein Sof), cannot be directly contained or limited by His creation. To manifest creation, God "contracted" His infinite light, creating a conceptual "void" or "space" (chalal). Into this space, divine energy flowed, successively condensing through various realms or "worlds" (Olamot).

These worlds represent increasingly coarse and limited expressions of divine energy. The highest worlds are purely spiritual and emanate directly from God's will. As the emanation descends, it becomes more "material" and less directly connected to the divine essence. The klipot and sitra achara are not independent anti-divine forces; rather, they are the ultimate stages of this condensation, the "husks" that are so far removed from the divine light that they appear as their opposite.

In this model, the "origin" of the nefesh behemit in the klipah and sitra achara does not imply an independent, non-divine source. Instead, it signifies that this soul is an emanation of divine energy that has undergone the maximum degree of condensation and concealment. It is divine energy that has been "diluted" or "veiled" to such an extent that it manifests as the inclination towards evil, pride, lust, etc. The sitra achara is therefore not a separate realm outside of God's control or existence, but rather the furthest point of divine emanation's descent, where the divine presence is most deeply concealed.

The Tanya's explanation that the "souls of the nations of the world... emanate from the other, unclean kelipot which contain no good whatsoever" is also crucial. This distinction highlights that while the nefesh behemit in Jews originates from Nogah (which has a divine substratum), the animal souls of non-Jews come from the "empty" klipot, devoid of even that residual connection. This explains why their good deeds are often self-serving – the divine spark is entirely absent or deeply corrupted.

Furthermore, the concept of Tikkun (rectification) is integral. The very existence of the klipot and the struggle they represent is part of God's plan to allow for the revelation of His light through its concealment. By choosing to overcome the inclinations of the nefesh behemit, the Jew actively "gathers" the fallen sparks of holiness within the klipot, thereby participating in the cosmic rectification and bringing about the ultimate revelation of God's unity. The nefesh behemit, therefore, is not an alien entity but a necessary component of the created order, a challenge that allows for the elevation of the divine spark within it. The creation of the klipot is a consequence of the Tzimtzum, a necessary stage in the process of bringing forth a world capable of free will and spiritual achievement.

Intertext

1. The Psychology of Self-Perception in Maimonides' Mishneh Torah

The Tanya's initial problem statement, highlighting the psychological impact of self-assessment, resonates strongly with Maimonides' approach to teshuvah (repentance) and spiritual attainment. In Hilchot Teshuvah, Maimonides distinguishes between levels of teshuvah and the resulting spiritual status. He writes:

"A person whose sins outweigh his merits is wicked. If his merits equal his sins, he is an intermediate person (benoni)."¹ (Maimonides, Mishneh Torah, Hilchot Teshuvah 3:1)

This definition appears to be the very "general saying" that the Tanya later qualifies. However, Maimonides also emphasizes the importance of genuine repentance and the transformative power of God's grace. Crucially, he addresses the psychological aspect of self-perception indirectly. While he doesn't explicitly discuss the Niddah oath, his emphasis on the ideal state of a penitent is relevant:

"He who has confessed his sins and regretted them in his heart, and resolved not to repeat them, has completed his repentance. Even if he has committed a great transgression, such as idolatry, or having relations with a forbidden woman, if he repents, he is a lover of God and His beloved, and the transgression is not held against him."² (Maimonides, Mishneh Torah, Hilchot Teshuvah 1:1)

The Tanya's concern that dwelling on wickedness leads to depression and hinders service of God finds a parallel in Maimonides' implicit understanding that the ultimate goal of repentance is not self-flagellation but a state of elevated connection to God. The Tanya's innovation is to push beyond this external accounting of deeds to an internal, ontological distinction based on the dual-soul paradigm, arguing that the Maimonidean framework, while useful for judgment, doesn't capture the essence of the tzaddik or benoni. The Tanya's "regard yourself as wicked" directive, understood through the lens of the nefesh behemit, becomes a tool for maintaining humility and vigilance, preventing the Avot prohibition from devolving into self-satisfaction based on the neshama elokit alone.

2. The "Foundation of the World" and the Role of the Tzaddik in Tanakh

The Tanya's concluding reference to Proverbs 10:25, "The tzaddik is the foundation of the world" (Tzaddik yesod olam), anchors the discussion in biblical imagery and highlights the essential role of the spiritually elevated individual. This verse is frequently interpreted in rabbinic literature to signify the profound impact of the righteous on the very existence of the world.

The Gemara in Yoma 38b states: "R. Yehoshua ben Levi said: 'The world stands only by the merit of the tzaddik.'" This echoes the Tanya's statement: "The Holy One, blessed is He, saw that the righteous were few, so He planted them in every generation..." This implies that the tzaddik is not merely a virtuous individual but a cosmic pillar.

The Tanya's dual-soul doctrine provides a deeper understanding of why the tzaddik is the foundation. If the tzaddik is one who has completely subjugated the nefesh behemit and whose actions flow solely from the neshama elokit, then this individual represents the pinnacle of divine manifestation in the material world. They embody the ideal state of existence, where the divine spark is fully expressed and the forces of impurity are utterly nullified. Their existence is a testament to God's ultimate sovereignty and the potential for holiness within creation.

The benoni, in contrast, is still engaged in the ongoing struggle. While crucial for their own spiritual development and for the rectification of their personal world, they do not yet possess the foundational stability of the true tzaddik. The Tanya's framework thus elevates the tzaddik from a mere moral exemplar to an ontological necessity for the world's continued existence, a concept deeply rooted in the Tanakhic vision of divine order.

Psak/Practice

The Tanya's exploration of the "two souls" paradigm, while primarily a metaphysical and theological framework, has significant implications for how one approaches spiritual practice and self-understanding.

Firstly, the directive to "regard yourself as if you were wicked" (Niddah), when understood as a vigilance against the nefesh behemit, translates into a constant awareness of one's potential for negative impulses (anger, pride, lust, etc.). This is not about despair, but about maintaining a proactive stance against these inclinations. It encourages self-scrutiny and a refusal to become complacent, even when one feels they are performing well spiritually. This practice aligns with the concept of hishtadlut (human effort) in spiritual matters, a constant engagement with the internal battle.

Secondly, the Avot prohibition ("Do not be wicked in your own estimation") points towards cultivating a positive self-image rooted in the neshama elokit. This means recognizing and appreciating the divine spark within, its inherent purity and potential for good. This fosters the simcha shel mitzvah (joy of commandment) that the Tanya mentions as being hindered by excessive self-deprecation. This aspect encourages a focus on one's divine essence and aspirations for holiness, rather than dwelling solely on past failings or the negative aspects of the animal soul.

The practical outcome is a balanced approach: vigilance against the animal soul's inclinations coupled with faith in the inherent purity and potential of the divine soul. This is not about a passive acceptance of one's state, but an active engagement with both aspects of one's being. The benoni is called to continuously strive for the tzaddik's state by actively engaging in overcoming the nefesh behemit through Torah study, mitzvot, and prayer, while simultaneously drawing strength and inspiration from the divine spark within. The Tanya's teaching thus provides a sophisticated heuristic for self-assessment: acknowledge the battlefield, but fight with the strength of the divine general.

Takeaway

The struggle between good and evil is an inherent duality within every Jew, a metaphysical reality of two souls, not a simple tally of deeds. True righteousness lies in the complete subjugation of the animal soul, enabling the divine soul to shine forth unimpeded.