Tanya, Part I; Likkutei Amarim 1:1

Hook

This passage from the Tanya, the foundational text of Chabad Hasidism, presents us with a profound paradox, a deeply human dilemma that echoes through the ages and resonates with particular force in the context of modern Israel. It speaks of an oath administered before birth: "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 is immediately juxtaposed with the Mishnaic teaching, "And be not wicked in your own estimation." How can we reconcile these seemingly contradictory directives? How can we strive for righteousness while simultaneously practicing a radical, almost paradoxical, self-deprecation? This tension lies at the heart of spiritual growth, individual responsibility, and, I believe, the very project of building a just and enduring society. For those of us who hold a deep affection and complex understanding of Israel, this tension is not merely an abstract philosophical exercise. It speaks to the constant internal struggle of a people tasked with realizing an ancient dream in the crucible of the modern world. It asks us to grapple with the immense responsibility of nationhood, the challenges of coexistence, and the perpetual need for self-reflection and ethical striving, even amidst external validation or condemnation. The Tanya, in its unique way, offers a framework for understanding this internal compass, a guide for navigating the often treacherous terrain of self-perception and collective endeavor.

Text Snapshot

"It has been taught: 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.' Furthermore, if a man considers himself to be wicked he will be grieved at heart and depressed, and he will not be able to serve G–d joyfully and with a contented heart; while if he is not perturbed by this [self-appraisal], it may lead to irreverence, G–d forbid. However, the matter [will be understood after a preliminary discussion]. 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)."

Context

The Tanya, and specifically the opening chapter of Likkutei Amarim, was penned by Rabbi Shneur Zalman of Liadi, the founder of the Chabad-Lubavitch movement. This seminal work emerged from a specific historical and intellectual milieu, offering a profound synthesis of Jewish mystical thought (Kabbalah) and rationalistic philosophy, all aimed at making complex spiritual concepts accessible to the average Jew.

Date of Composition and Publication

• Date: The core of Likkutei Amarim was written over several years, with significant portions composed and disseminated in manuscript form during the late 18th century, specifically between the 1770s and 1790s. Rabbi Shneur Zalman of Liadi (1745-1812) was actively engaged in teaching and refining these ideas during this period. The complete work, Sefer HaTanya, was first published in Liozna, Belarus, in 1796. This period falls within the era of the Haskalah (Jewish Enlightenment), but also amidst the burgeoning Hasidic movement, which offered a spiritual counter-narrative to secularizing trends and a more accessible form of Jewish spirituality than previously available.

Key Actor: Rabbi Shneur Zalman of Liadi

• Actor: Rabbi Shneur Zalman of Liadi, also known as the Alter Rebbe, was a towering figure in Hasidism. He was a disciple of Rabbi Dov Ber, the Maggid of Mezeritch, who himself was the successor to the Baal Shem Tov, the founder of Hasidism. Rabbi Shneur Zalman was not merely a spiritual leader; he was a brilliant scholar, a codifier of Jewish law, and a profound thinker who sought to systematize and intellectualize Hasidic teachings. His approach was characterized by a deep engagement with both the mystical dimensions of Torah and the practical application of its teachings in daily life. The Tanya, his magnum opus, was born out of his desire to provide a clear, structured understanding of Hasidic philosophy, particularly concerning the nature of the soul, divine providence, and the human struggle for spiritual perfection. He aimed to equip every Jew with the tools to overcome their spiritual challenges and to connect with God on a profound level.

Aim of the Text

• Aim: The primary aim of Likkutei Amarim was to provide a practical guide to spiritual life for the masses, moving beyond the esoteric nature of much earlier Kabbalistic literature. Rabbi Shneur Zalman sought to demystify the concepts of divine service, the nature of the soul, and the battle between good and evil within each individual. He wanted to:
  • Intellectualize Hasidism: To present Hasidic teachings in a logical, structured manner, making them accessible to the intellect as well as the heart, thereby combating a potential perception of Hasidism as purely emotional or anti-intellectual.
  • Empower the Individual: To provide every Jew, regardless of their level of scholarship or spiritual attainment, with the understanding and tools to engage in meaningful divine service. This involved explaining the inner workings of the soul, the constant interplay of opposing forces, and the concept of the benoni (the intermediate person) as the normative spiritual state for most individuals, offering a path to gradual ascent.
  • Clarify Complex Concepts: To address apparent contradictions in Jewish thought and practice, such as the tension between self-scrutiny and avoiding despair, and to offer profound insights into the nature of righteousness, wickedness, and the human condition.
  • Foster a Deeper Connection to God: Ultimately, the Tanya aims to help individuals achieve a conscious awareness of God's presence in all aspects of life, to cultivate love for God and His commandments, and to live a life infused with holiness and purpose. This foundational chapter sets the stage for this journey by introducing the complex internal landscape of the human soul.

Two Readings

The apparent contradiction between the oath before birth and the Mishnaic dictum regarding self-perception, as presented in the Tanya's opening, invites us to explore two fundamental ways of understanding our ethical and spiritual lives. These readings offer distinct lenses through which to view our personal responsibilities and our collective endeavors, particularly relevant when considering the historical and ongoing project of Zionism and the building of modern Israel.

Reading 1: The Covenantal Imperative of Perpetual Striving

This reading emphasizes the first part of the oath: "Be righteous and be not wicked." It draws from a deep wellspring of Jewish tradition, rooted in the concept of covenant. The covenant between God and Israel is not a static agreement, but a dynamic, ongoing relationship that demands active participation, commitment, and a continuous effort to live up to divine expectations. In this view, the command to be righteous is paramount, an inherent obligation that defines Jewish peoplehood. The acknowledgment of the inherent struggle against wickedness is not a cause for despair, but a recognition of the profound challenges inherent in this covenantal path.

The phrase "even if the whole world tells you that you are righteous, in your own eyes regard yourself as if you were wicked" becomes a powerful call to humility and self-awareness. It suggests that external validation, while perhaps pleasant, is ultimately insufficient and potentially misleading. True righteousness, in this framework, is not about achieving a fixed state of perfection, but about the process of striving, the constant internal vigilance against complacency, and the willingness to acknowledge one's shortcomings. This is not about succumbing to self-hatred or depression, as the Tanya itself cautions, but about maintaining a healthy, critical self-assessment that fuels further growth. It is the understanding that perfection is a divine attribute, and our human task is to constantly move towards it, even if we never fully arrive.

Applied to Zionism and modern Israel, this reading highlights the immense responsibility that comes with national self-determination. The establishment of a Jewish state was a fulfillment of a centuries-long yearning, a manifestation of a deep-seated covenantal promise. Yet, this fulfillment is not an end point. The state of Israel, like any human endeavor, is a work in progress, constantly tested by internal and external challenges. The imperative to "be righteous and not wicked" translates into a continuous ethical obligation for the nation. This means constantly striving for justice, for compassion, for inclusivity, and for peace, even when faced with immense pressures and provocations. The warning against external validation suggests that national pride or international acclaim should not blind Israel to its own ethical obligations. The "in your own eyes regard yourself as if you were wicked" aspect of this reading calls for a perpetual national introspection. It means acknowledging past mistakes, critically examining present policies, and always being open to improvement, even when lauded as a beacon of democracy or a resilient nation. It compels leaders and citizens alike to ask: Are we living up to the highest ethical standards of our tradition? Are we truly embodying the covenantal obligations we have inherited? This reading fosters a sense of collective accountability and a commitment to the ongoing process of national moral development, understanding that the journey towards a truly just and redeemed society is a perpetual one. It is a call to build not just a state, but a holy nation, one that continually strives to be worthy of its divine mandate.

Reading 2: The Civic Mandate of Self-Improvement and Functional Progress

This second reading focuses on the tension between the two injunctions, particularly highlighting the Mishnaic dictum, "And be not wicked in your own estimation," and the Tanya's concern that excessive self-condemnation can lead to despair and an inability to serve God joyfully. This perspective emphasizes the importance of civic responsibility, personal agency, and the pursuit of well-being as the primary drivers of ethical conduct and societal progress. It views the individual and the collective as active participants in shaping their own destiny, capable of growth and improvement through rational self-assessment and constructive action.

From this viewpoint, the "oath" and its seemingly paradoxical instruction can be understood as a sophisticated psychological tool aimed at fostering resilience and avoiding crippling self-doubt. The instruction to "regard yourself as if you were wicked" is not a literal command to feel eternally guilty, but a technique to maintain a healthy sense of humility and to prevent hubris. It's a mechanism to ensure that even when one achieves success or receives praise, they remain grounded and aware of their human limitations and the potential for error. Simultaneously, the Mishnaic injunction, "And be not wicked in your own estimation," serves as a vital counterpoint, emphasizing the importance of self-acceptance and the capacity for positive self-regard. This is crucial for maintaining motivation, fostering self-esteem, and enabling individuals to contribute effectively to society. A person crippled by guilt and despair cannot build, cannot create, and cannot serve. Therefore, this reading suggests a balanced approach: maintain a critical awareness of one's flaws and areas for improvement, but also recognize one's inherent worth and the progress one has made.

When applied to Zionism and modern Israel, this reading shifts the focus from a purely covenantal imperative to a civic and pragmatic mandate. The establishment of Israel was not solely a spiritual or religious fulfillment, but also a profound act of national liberation and self-determination, driven by the pragmatic need for a safe haven and a homeland for the Jewish people. The ongoing project of building and sustaining Israel is thus viewed through the lens of civic responsibility. The imperative to "be righteous and not wicked" becomes a call for good governance, for upholding democratic values, for ensuring social justice, and for fostering a society where all citizens can thrive. The tension between self-scrutiny and self-acceptance is vital here. Israel, as a modern nation-state, must engage in constant self-reflection and critique to address its challenges, be they social, economic, or political. However, it must also foster a sense of national pride and self-efficacy. A nation constantly consumed by guilt and self-recrimination, or one that is overly sensitive to external criticism without internal strength, will struggle to survive and flourish. This reading encourages a balanced approach: acknowledging imperfections and striving for improvement ("be not wicked in your own eyes" as a motivation for growth) while also recognizing achievements and fostering a collective sense of purpose and capability ("and be not wicked in your own estimation" as a foundation for resilience and progress). It emphasizes the ongoing work of building a functional, just, and vibrant society, where citizens are empowered to contribute and where a constructive approach to challenges, rather than debilitating despair, is the norm. The goal is to build a nation that is not only ethically sound but also resilient, capable of facing its adversaries and securing its future through pragmatic action and a healthy sense of self-worth.

Civic Move

The tension between radical self-scrutiny and the need for self-acceptance, as highlighted by the Tanya's opening paradox, carries profound implications for how we engage in dialogue and foster understanding, particularly within a diverse and often polarized society like Israel, and for those who care about its future. The proposed civic move, therefore, centers on creating structured opportunities for "dialogue across difference" that intentionally incorporate reflective self-assessment alongside empathetic listening and a recognition of shared humanity.

The "Shared Ground, Different Paths" Initiative

This initiative aims to bring together individuals from diverse segments of Israeli society – including secular and religious Jews, Mizrahim and Ashkenazim, settlers and peace activists, those living in the center and those in the periphery – to engage in facilitated discussions that acknowledge both the imperative of ethical self-reflection and the necessity of mutual understanding and respect. The core principle is to foster an environment where participants are encouraged to critically examine their own assumptions, biases, and the ethical frameworks that guide their perspectives, while simultaneously being challenged to listen deeply and empathetically to those with differing viewpoints.

Step 1: Intentional Community Building and Pre-Dialogue Education

• Objective: To create a safe and conducive environment for dialogue by ensuring participants understand the purpose and methodology, and by fostering initial connections.
• Action:
  • Targeted Outreach: Identify and invite participants from a broad spectrum of Israeli society, ensuring representation of diverse political, religious, ethnic, and geographic backgrounds. This requires working with community leaders, NGOs, and grassroots organizations.
  • Pre-Dialogue Workshops: Conduct mandatory workshops for all participants prior to the main dialogue sessions. These workshops would focus on:
    • Understanding the Tanya's Paradox: Explain the nuances of the "be righteous, be not wicked, yet do not despair" tension, framing it as a model for constructive self-awareness and communal responsibility. This would involve exploring how this ancient wisdom can inform modern ethical discourse.
    • Active Listening Skills: Train participants in techniques of empathetic listening, focusing on understanding perspectives without immediate judgment or the need to respond.
    • Identifying Personal Biases: Provide tools and frameworks for participants to recognize their own ingrained biases and how these might shape their perceptions of others and the "truth."
    • The Ethics of Nation-Building: Briefly explore the ethical complexities inherent in nation-building, drawing on historical examples and contemporary challenges faced by Israel.

Step 2: Facilitated Dialogue Sessions – The "Tanya Model"

• Objective: To create a structured space for honest self-examination and empathetic engagement with differing perspectives.
• Action:
  • "My Truth, My Struggle" Segment: Each session begins with participants sharing their personal narratives and perspectives on a specific issue (e.g., security, settlement, coexistence, economic disparity). This segment is framed by the Tanya's call to "in your own eyes regard yourself as if you were wicked." Participants are encouraged to:
    • Acknowledge Internal Conflicts: Share the internal struggles they face in holding their beliefs, the doubts they harbor, and the ways in which their actions might fall short of their ideals. This is not about confessing sins but about honest introspection.
    • Articulate the Ethical Basis of Their Position: Explain the values and principles that underpin their viewpoint, even if it is a viewpoint that others find problematic.
    • Avoid Generalizations: Focus on personal experience and reflection rather than broad condemnations of other groups.
  • "Hearing the Other's Path" Segment: Following the self-reflective sharing, participants engage in active listening and then ask clarifying questions. This phase is guided by the Mishnaic principle of "And be not wicked in your own estimation," which implies the importance of self-acceptance and the capacity for positive engagement. Participants are encouraged to:
    • Seek Understanding, Not Agreement: Ask questions aimed at understanding the other's perspective, their motivations, and the experiences that shaped their views.
    • Validate Experiences, Not Necessarily Opinions: Acknowledge the reality and validity of another person's lived experience, even if one disagrees with their conclusions.
    • Identify Shared Values (Even if Divergently Applied): Look for underlying shared values such as security, family, belonging, justice, or a desire for peace, even if these values are expressed and prioritized differently.
  • "Finding Common Ground for Action" Segment: The final part of each session focuses on identifying potential areas for constructive action or dialogue, even amidst profound disagreements. This is where the "benoni" concept – the intermediate person striving for growth – becomes relevant.
    • Small, Achievable Goals: Focus on identifying tangible, small-scale initiatives that can be undertaken collaboratively, such as community projects, shared advocacy for specific social issues, or joint educational endeavors.
    • Acknowledging the Complexity of the "Benoni": Recognize that most individuals and societal challenges are complex, not easily categorized as purely good or evil. This fosters a more pragmatic and less adversarial approach to problem-solving.

Step 3: Sustaining the Dialogue and Measuring Impact

• Objective: To ensure the dialogue has a lasting impact and contributes to positive change.
• Action:
  • Follow-up Gatherings: Organize regular follow-up meetings for participants to share progress on their collaborative initiatives, to continue the dialogue, and to address emerging challenges.
  • Partnerships with Existing Organizations: Collaborate with existing Israeli civil society organizations, educational institutions, and community centers to scale up the initiative and embed its principles into broader societal discourse.
  • Documentation and Dissemination: Document the process and outcomes of the dialogues, sharing lessons learned through reports, articles, and public forums to inspire similar initiatives.
  • Evaluation: Implement a robust evaluation framework to assess the initiative's impact on participants' attitudes, understanding, and willingness to engage in constructive action, as well as its broader societal influence.

Potential Partners: The "Shared Ground, Different Paths" initiative could partner with:

• Educational Institutions: Universities, colleges, and high schools for curriculum development and student involvement.
• NGOs: Organizations focused on peacebuilding, human rights, interfaith dialogue, and social justice.
• Community Centers: Local hubs that can host dialogues and engage diverse populations.
• Religious Institutions: Synagogues and other religious bodies that can encourage their congregants to participate and reflect on ethical teachings.
• Media Outlets: To help disseminate the initiative's message and share success stories.

Examples of Similar Initiatives: While not directly mirroring the Tanya's framework, successful examples of dialogue and reconciliation initiatives include:

• The Parents Circle – Families Forum: An organization of bereaved Palestinian and Israeli families who have lost loved ones to the conflict, working together for peace and reconciliation. They embody the courage to confront shared pain and engage in difficult conversations.
• Seeds of Peace: An international organization that brings together teenagers from regions of conflict to foster understanding and leadership. Their method of "breaking bread and breaking down barriers" is a testament to the power of human connection.
• Local Coexistence Initiatives: Numerous smaller, grassroots efforts within Israel that bring together different communities to address shared challenges, from environmental issues to economic development.

By grounding this civic move in the profound, yet practical, wisdom of the Tanya, we can cultivate a more honest, hopeful, and ultimately more effective approach to building a society that grapples with its complexities with both a critical eye and an open heart. It is about fostering a peoplehood that is not defined by static pronouncements of righteousness, but by the dynamic, courageous, and ongoing commitment to self-improvement and shared responsibility.

Takeaway

The wisdom found in the Tanya's opening chapter, concerning the paradoxical oath of self-assessment, offers a profound framework for understanding the human condition and the challenges of collective life. It teaches us that true spiritual and ethical growth lies not in achieving a state of perfect righteousness, but in the continuous, conscious effort to strive for it, coupled with the wisdom to avoid despair. The tension between being urged to see ourselves as potentially wicked (to foster humility and vigilance) and not to consider ourselves wicked (to maintain self-worth and the capacity for action) is not a contradiction to be resolved, but a dynamic balance to be maintained.

For those of us who are pro-Israel, this means embracing a complex, hopeful, and future-minded approach. It calls for a deep commitment to the ethical ideals of Jewish tradition – the pursuit of justice, compassion, and holiness – not as abstract pronouncements, but as practical imperatives guiding our national life. It demands a perpetual, honest self-assessment, a willingness to acknowledge our shortcomings and to hold ourselves accountable, even when the world celebrates our achievements. Yet, it also requires us to recognize our inherent worth and the significant progress we have made, fostering the resilience and self-efficacy needed to navigate the immense challenges we face.

Ultimately, the Tanya's wisdom encourages us to see ourselves, and our people, not as static entities defined by past deeds or present circumstances, but as beings in perpetual motion, capable of growth, repair, and ascent. It is a call to embrace the responsibility of peoplehood with both a strong spine and an open heart, to build a future that is not only secure and prosperous but also deeply ethical and just, a testament to the enduring pursuit of righteousness in the face of life's inherent complexities. This journey requires constant learning, courageous dialogue, and an unwavering belief in the possibility of a better tomorrow.