Tanya, Part I; Likkutei Amarim 1:13

Hook

Ever feel like you're walking a tightrope, trying to be good but occasionally stumbling? Maybe you've heard people talk about being "righteous" or "wicked," and it all sounds a bit… intense and maybe even a little confusing. Like, what does it really mean to be a good person in Jewish tradition? And can you be a good person if you're not perfect all the time? We've all had those moments where we do something we wish we hadn't, or we feel a pang of guilt. It’s a totally normal human experience! Today, we're going to dive into a really old but surprisingly relevant Jewish text that tackles this exact feeling. It’s going to shed some light on how we can understand ourselves and our journey, even when we don't feel like we're hitting it out of the park every single time. Get ready to explore a cool idea that might just change how you think about being "good" in Judaism.

Context

Let's set the scene for this fascinating bit of Jewish wisdom.

• Who & When: This text comes from the Tanya, a foundational work of Jewish philosophy written by Rabbi Shneur Zalman of Liadi in the late 18th century. He was a major leader in a movement called Chabad-Lubavitch. Think of him as a spiritual guide for everyday people wanting to understand their faith more deeply. The ideas themselves are ancient, drawing from the Talmud, which is a huge collection of Jewish teachings and discussions from centuries ago.
• Where: The Tanya was written in Eastern Europe, but its ideas are meant for anyone, anywhere, looking to connect with their Jewish heritage. The Talmud, where many of these ideas originate, was developed in ancient Israel and Babylonia (modern-day Iraq).
• Key Term - Benoni (בִּנְיוֹנִי): In this text, a benoni is an intermediate person, someone who isn't perfectly righteous but also isn't fully wicked. They are the "middle ground" or the "average" person, and understanding this category is key to the whole lesson.
• The Big Idea: This passage is wrestling with a fundamental question: How do we understand ourselves and our spiritual journey? It explores the idea that maybe being "good" isn't an all-or-nothing deal, and that there's a place for everyone, even those who aren't perfect.

Text Snapshot

Here’s a peek at what the Tanya says, with a little explanation:

The text mentions a teaching that before we’re born, we’re told, “Be righteous and not wicked. Even if everyone says you're righteous, see yourself as if you were wicked.” This sounds a bit confusing, right? Because there’s another teaching that says, “Don’t see yourself as wicked.” The text also brings up the idea of different types of people: the perfectly righteous (who prosper), the imperfectly righteous (who suffer), and the wicked (who prosper or suffer). It even introduces the concept of the benoni (intermediate person), who is neither fully righteous nor fully wicked. The author wants to explain how all these seemingly contradictory ideas can make sense, especially when considering that Rabbah, a great sage, once said, "I, for example, am a benoni." This suggests that even the greatest among us might not be perfectly righteous. The text then delves into a deeper idea: that every person has two souls. One comes from a spiritual place that's connected to good, and the other comes from a spiritual place that’s connected to the "evil inclination" or the desire to do wrong.

• Source: Tanya, Part I, Likkutei Amarim 1:13
• URL: https://www.sefaria.org/Tanya%2C_Part_I%3B_Likkutei_Amarim_1%3A13

Close Reading

This section of the Tanya is packed with insights. Let's break down a couple of key takeaways that can really help us understand ourselves better.

### Insight 1: The "Oath Before Birth" Paradox

The text starts with a fascinating idea: a spiritual "oath" given before birth that says, "Be righteous and 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 sounds like a contradiction, especially because another teaching says, "And be not wicked in your own estimation." How can we be told to see ourselves as wicked and not wicked at the same time?

The text explains that this isn't about self-loathing or actually being wicked. It's a sophisticated spiritual instruction. The part about seeing yourself as "wicked" (or rather, not perfectly righteous) is meant to keep you humble and striving. It's like saying, "Don't get complacent! There's always room to grow, to be better." It prevents you from thinking you've "arrived" and stopped needing to work on yourself. It's a nudge to keep learning, to keep doing mitzvot (good deeds), and to keep refining your character. It’s not about beating yourself up, but about maintaining a healthy sense of urgency in your spiritual journey. It’s a reminder that even when we do good things, we can always do more good, or do good better. This "always room for improvement" mindset is a powerful tool for personal growth. It keeps us from getting arrogant and encourages continuous self-reflection and effort.

### Insight 2: The "Benoni" - A Realistic Spiritual Goal

The text then introduces the concept of the benoni, the "intermediate person." This is where things get really practical. The author grapples with how to define this category, especially when great sages like Rabbah identified themselves as benonim. If Rabbah, a man who dedicated his life to Torah study and spiritual growth, was a benoni, it means that the ultimate level of "perfectly righteous" (tzaddik gamur) is incredibly high and perhaps unattainable for most.

The key insight here is that the benoni represents a realistic and attainable spiritual ideal for most people. It's not about having a perfect scorecard of good deeds versus bad deeds. Instead, it's about the struggle and the balance. The text suggests that a benoni is someone who hasn't yet eradicated their evil inclination entirely, but they are actively managing it. They are not defined by their worst moments, nor are they defined by having achieved absolute perfection. They are on the journey, actively choosing the good, even when the inclination to do otherwise is present. This is incredibly liberating! It means you don't have to be a saint to be on the right path. You just have to be a person who is trying, who is aware of their inclinations, and who is making conscious choices to align with goodness. This perspective shifts the focus from an impossible standard of perfection to a more achievable and meaningful standard of ongoing effort and intention. It acknowledges the complexity of human nature and provides a framework for understanding where most of us might fit.

### Insight 3: The Two Souls - Inner Conflict and Potential

Perhaps the most profound idea in this passage is the concept of having "two souls." The text explains that within every person, there's a soul connected to our physical, earthly existence, which can be influenced by our "evil inclination" (yetzer hara), and another soul that is inherently good and connected to the divine. These two souls are in constant interplay.

This explains the internal tug-of-war we all experience. Why do we sometimes want to do something good, and other times feel drawn to something less than ideal? It's the dynamic between these two souls! The soul that comes from the "kelipah" (spiritual shell or covering), particularly "kelipat nogah" (a more neutral shell that can contain good), is the one that brings us earthly desires and can be influenced by negative forces. The other soul, the divine spark, constantly pulls us towards holiness and goodness. The text clarifies that for Jews, the "evil inclination" soul comes from a source that can contain good, unlike the souls of other nations which come from purely negative sources. This means that even our desires, when channeled correctly, can be part of our spiritual journey. Understanding this internal dynamic helps us see that our struggles aren't a sign of failure, but a natural part of being human and having these two powerful forces within us. It gives us a framework to understand our own internal conflicts and to see that the battle itself is part of the process of becoming who we are meant to be. It encourages us to recognize the good within us and to actively work with the challenges presented by our more earthly desires.

Apply It

Here's a tiny practice to help you integrate this week's learning into your life. It takes less than 60 seconds a day and can make a real difference in how you view your daily journey.

The "Moment of Choice" Check-in:

For the next seven days, pick one moment each day – maybe while you're having your morning coffee, before you go to bed, or during a quiet commute. In that moment, take a deep breath and ask yourself: "What was a moment today where I felt that internal tug-of-war, that choice between doing something easier or something better?" It doesn't have to be a big moral dilemma! It could be choosing to respond kindly when you felt annoyed, or deciding to do a small chore you’d rather avoid, or even choosing to be patient with yourself when you made a mistake. You don't need to judge yourself, just acknowledge that the choice happened and that you were aware of it. You can simply nod to yourself, or if you like, jot down a single word in a notebook or on your phone about the situation (e.g., "patience," "kindness," "effort"). The goal is simply to become more aware of the constant, subtle choices you make throughout the day that reflect the interplay of your inner "souls" and your journey as a benoni. This practice cultivates mindfulness about your own spiritual path without any pressure to be perfect.

Chevruta Mini

Imagine you're chatting with a friend about this text. Here are a couple of questions to get your conversation going:

1. The idea of seeing yourself as "wicked" even when you're doing good things sounds a bit counterintuitive. What do you think the real benefit is of this kind of constant self-awareness and humility? How might it actually help someone grow rather than making them feel bad?
2. The concept of having "two souls" – one that pulls towards good and one that can be influenced by challenges – really resonates with how we often feel internally. Can you think of a recent situation where you felt this internal "tug-of-war"? How did understanding it as a normal part of being human, rather than a personal failing, change how you felt about it?

Takeaway

Remember this: Being a good person in Judaism is less about achieving a perfect scorecard and more about the ongoing, conscious effort to choose the good, even when it’s hard.