Tanya, Part I; Likkutei Amarim 1:1

This lesson explores the profound internal struggle of human nature and its implications for collective identity and action. We will grapple with the tension between our inherent potential for good and the ever-present pull of our lower inclinations, a struggle that resonates deeply within the historical narrative of the Jewish people and, by extension, within the ongoing story of Israel. The hope lies in understanding this duality not as a source of despair, but as the very crucible from which growth, responsibility, and ultimately, redemption can emerge.

Text Snapshot

"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.' ... Rabbah declared, 'I, for example, am a benoni.' Said Abbaye to him, 'Master, you do not make it possible for anyone to live.' ... in every Jew, whether righteous or wicked, are two souls. There is one soul which originates in the kelipah and sitra achara... From it stem all the evil characteristics... and 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..."

Context

Date

The foundational texts referenced here span millennia, with the core ideas found in the Tanakh (Hebrew Bible) dating back over two thousand years. The Mishnah and Gemara, comprising the bulk of the Oral Torah, were compiled between the 2nd and 5th centuries CE. The Tanya, from which this excerpt is drawn, was penned by Rabbi Schneur Zalman of Liadi in the late 18th century. This layering of thought reflects a continuous engagement with core Jewish principles across vast historical periods.

Actor

The primary actor in this excerpt is Rabbi Schneur Zalman of Liadi, the founder of the Chabad-Lubavitch Hasidic movement. He is synthesizing and explicating complex theological and philosophical ideas drawn from the Tanakh, Talmud, and Kabbalistic literature, most notably the Zohar and the teachings of Rabbi Chaim Vital. His aim is to provide a profound understanding of the human soul and its spiritual journey, particularly as it pertains to the Jewish people.

Aim

Rabbi Schneur Zalman's aim is to illuminate the internal spiritual landscape of every Jew. He seeks to reconcile seemingly contradictory teachings about self-perception, to define the spiritual hierarchy of individuals (righteous, wicked, and intermediate), and to ultimately offer a framework for understanding how to navigate the inherent duality of the human soul. This understanding is crucial for spiritual growth, service to God, and the collective destiny of the Jewish people.

Two Readings

Reading 1: The Internal Battleground of the Soul

This reading focuses on the deeply personal and psychological struggle presented in the Tanya. The initial paradox—being warned to consider oneself wicked even when the world deems one righteous, while simultaneously being cautioned against excessive self-deprecation—highlights the delicate balance required in self-assessment. The text introduces the concept of the benoni, the "intermediate" person, not as someone with an equal number of good and bad deeds, but as someone whose core spiritual identity is still in flux, whose lower, animalistic soul (derived from kelipat nogah) is not fully subjugated by the divine soul.

The core tension lies in the two souls within each Jew. One is the divine soul, the spark of holiness that yearns for God. The other is the animalistic soul, which draws from the material world and its desires. Crucially, even this animalistic soul, in the case of Jews, originates from kelipat nogah, the "peel of radiance," which contains a mixture of good and evil. This is the source of both our potential for great good and our susceptibility to temptation. The "evil characteristics" like anger, pride, and desire stem from the base elements (fire, water, air, earth) that animate the body. However, the "good characteristics" like mercy and benevolence are also rooted in this same soul, albeit through its connection to the Tree of Knowledge of Good and Evil. This means that even our innate inclinations, when properly channeled, can serve a higher purpose.

The difficulty in defining the benoni stems from this complex interplay. It's not simply a matter of counting deeds. Rabbah's declaration of being a benoni is met with dismay because if even the greatest among them is not a perfect tzaddik, then what hope is there for others? This underscores that the tzaddik is someone who has, through immense spiritual discipline, effectively slain or completely subjugated their evil inclination. The benoni, on the other hand, is in a constant state of engagement with their desires, needing to actively choose the divine over the animalistic. The text emphasizes that this struggle is not about failing to avoid every minor infraction, but about the fundamental orientation of one's being. The ultimate aim here is self-awareness and the conscious redirection of one's energies toward spiritual pursuits, recognizing that the very "stuff" of our lower desires can be refined and elevated.

Reading 2: Peoplehood, Responsibility, and the Collective Soul

This reading expands the focus from the individual to the collective identity of the Jewish people, and by extension, to the shared responsibility inherent in the modern State of Israel. The concept of "two souls" is not merely an individual psychological phenomenon; it speaks to the collective spiritual condition of Am Yisrael (the People of Israel). The fact that even the "animalistic" soul of a Jew derives from kelipat nogah, a peel containing a degree of good, is profoundly significant for peoplehood. It suggests an inherent, God-given capacity for good within the collective Jewish spirit, even amidst challenges and failings. This inherent goodness is what allows for the possibility of collective repentance and spiritual ascent.

The tension between the tzaddik and the benoni takes on a national dimension. If perfect righteousness is rare, and even the greatest figures acknowledge their own intermediate status, it implies that the collective will often operate at the benoni level. This doesn't diminish the importance of striving for perfection, but it acknowledges the reality of human imperfection within the community. The "oath" administered before birth, warning one to consider oneself wicked even when praised, can be interpreted as a call to collective humility. It’s a safeguard against national hubris, a reminder that even in moments of triumph or perceived righteousness, the potential for deviation and spiritual decline always exists. This is particularly relevant when considering the establishment and governance of a modern state, where the collective decisions and actions of its leaders and citizens profoundly impact its spiritual trajectory.

The notion that "the righteous are few" and are "planted in every generation" suggests that the collective spiritual strength of Israel relies on these spiritual pillars, but it also implies that the majority of the people are benonim. This necessitates a framework of collective responsibility and education to uplift the entire people. The idea that "the kindness of the nations is sin" (when interpreted in the context of their motivations) further highlights the unique spiritual identity of Israel, suggesting that even positive actions must be rooted in a higher, selfless purpose to be truly considered divine. In the context of Israel, this reading calls for a constant examination of motivations behind national actions, ensuring they are aligned with the covenantal responsibilities of the Jewish people, rather than mere self-interest or geopolitical expediency. The ongoing challenge for Israel is to embody the positive aspects of kelipat nogah – mercy, benevolence – not just within its own population but also in its interactions with the world, while simultaneously guarding against the negative inclinations that can arise from this mixed source. The ultimate aim is to foster a peoplehood that actively chooses the divine, not out of an absence of inclination towards the earthly, but through conscious, ongoing refinement and redirection of all its energies.

Civic Move

Cultivating "Benoni" Wisdom: A National Dialogue on Imperfection and Aspiration

The profound insight from the Tanya—that the benoni is not defined by an equal balance of deeds but by the ongoing struggle and the potential for both elevation and descent—offers a crucial lens through which to engage with the complexities of modern Israel and its relationship with the Jewish people. We must move beyond simplistic binaries of "good" and "evil" when discussing national identity and action.

The civic move I propose is to establish and actively cultivate a national platform for sustained dialogue and learning centered on the concept of "Benoni Wisdom." This is not about excusing shortcomings, but about fostering a mature understanding of human and collective imperfection as the very ground upon which spiritual and ethical growth occurs.

Here's how this can manifest:

1. Educational Initiatives:

   • Curriculum Development: Integrate discussions on the internal spiritual life, the duality of the soul, and the concept of the benoni into educational curricula at all levels, from secular schools to religious institutions. This would involve age-appropriate adaptations, using storytelling, historical examples, and philosophical inquiry. The aim is to equip future generations with a nuanced understanding of themselves and their people.
   • Public Lectures and Workshops: Organize regular public forums featuring scholars, ethicists, psychologists, and community leaders who can explore the practical implications of "Benoni Wisdom" for contemporary life. These sessions could address topics like overcoming internal conflict, fostering empathy in a polarized society, and making ethical decisions in the public sphere.
   • "Wisdom of the Intermediate" Study Groups: Encourage the formation of small, intergenerational study groups across Israel to delve into texts like the Tanya, Mishnah, and other relevant Jewish sources. These groups would provide a safe space for honest self-reflection and shared learning.

2. Media and Public Discourse:

   • Responsible Journalism: Encourage media outlets to move beyond sensationalism and to explore the complexities of national challenges through the lens of "Benoni Wisdom." This means highlighting the internal struggles and ethical dilemmas faced by individuals and leaders, fostering empathy rather than judgment.
   • Arts and Culture Initiatives: Support artistic and cultural projects (film, theater, literature, music) that explore the themes of internal conflict, striving for good, and the human capacity for both failure and redemption. These creative expressions can make abstract concepts relatable and emotionally resonant.
   • Online Platforms for Dialogue: Create moderated online forums and social media campaigns that encourage constructive dialogue about the challenges of maintaining ethical standards in a complex world, drawing on the wisdom of the benoni.

3. Policy and Governance:

   • Ethical Frameworks for Leadership: Develop and promote ethical frameworks for public service that acknowledge the inherent fallibility of individuals and institutions, emphasizing accountability, continuous learning, and the pursuit of higher ideals even amidst imperfection. This could involve leadership training programs that incorporate these themes.
   • Promoting Inclusivity and Dialogue: Actively foster environments where diverse perspectives can be heard and debated respectfully, recognizing that even within the "benoni" framework, there are varying levels of understanding and commitment. This includes actively bridging divides between religious and secular communities, and fostering a shared sense of responsibility for the nation's moral and spiritual well-being.
   • Focus on Repair and Reconciliation: When societal or political failures occur, the emphasis should not solely be on assigning blame but on understanding the underlying human dynamics and facilitating processes of repair and reconciliation, grounded in the understanding that collective growth often emerges from confronting and learning from our struggles.

The essence of this civic move is to normalize the conversation around human imperfection and to elevate the "benoni" state not as a point of stagnation, but as the fertile ground for ongoing spiritual and ethical development for both individuals and the nation. By embracing "Benoni Wisdom," Israel can foster a more resilient, self-aware, and ultimately, a more spiritually grounded society, better equipped to navigate the challenges of its existence and to fulfill its unique destiny. This approach, rooted in deep Jewish tradition, can offer a powerful counterpoint to cynicism and despair, fostering a hopeful and responsible path forward.

Takeaway

The Tanya, through its exploration of the two souls and the concept of the benoni, offers a profound and hopeful perspective on the human condition. It teaches us that struggle is not a sign of failure, but the very essence of spiritual life. Even within the context of Zionism and the modern State of Israel, this internal dynamic is crucial. We are called to acknowledge our inherent duality, to understand that our collective journey is marked by both profound strengths and persistent challenges. The hope lies not in achieving perfect righteousness, but in the ongoing, conscious effort to orient ourselves towards the divine, to refine our desires, and to embrace responsibility for our actions. By cultivating "Benoni Wisdom," we can move forward with humility, resilience, and a commitment to building a future rooted in ethical aspiration and a deep understanding of our peoplehood.