Tanya, Part I; Likkutei Amarim 1:13

Hook

Ever feel like you're walking a tightrope between being a "good person" and, well, not? Maybe you sometimes wonder if you're doing enough, or maybe you're worried about falling short. It's a common human experience, this internal tug-of-war. We all have moments where we feel proud of our actions and moments where we wish we could rewind and make a different choice. But what if there was a way to understand this internal dynamic, not as a failing, but as a fundamental part of being human and, more specifically, part of the Jewish journey? Today, we're going to dive into an ancient Jewish text that tackles this very question head-on. It’s going to help us understand why sometimes we feel like we're doing great, and other times we feel like we're barely keeping our heads above water. Get ready to explore the idea that maybe, just maybe, being "okay" is actually a pretty high bar to clear! We'll discover that the labels we give ourselves might not be as simple as they seem, and that there's a whole lot of wisdom in understanding our inner selves.

Context

This fascinating text comes from a foundational work in Jewish philosophy called Tanya. Think of it as a guide to understanding ourselves and our relationship with the Divine.

Who and When?

• Author: Rabbi Shneur Zalman of Liadi, a deeply learned rabbi and mystic who lived in the late 18th and early 19th centuries in what is now Belarus. He wanted to make complex spiritual ideas accessible to everyone.
• When: The Tanya was first published in 1796. This text, specifically Chapter 13 of Part I (Likkutei Amarim), is part of that original work.
• Where: The ideas are rooted in centuries of Jewish thought, drawing from the Talmud (a vast collection of Jewish law and lore compiled between the 2nd and 6th centuries CE) and mystical texts like the Zohar (a foundational work of Jewish mysticism from the 13th century).

Key Term: Benoni

• Benoni (בֵּינוֹנִי): In this context, it doesn't just mean "average" or "in-between." It refers to a spiritual state where a person is not a fully righteous person, but also not a wicked person. It's a dynamic state of balance, where the struggle between good and evil is ongoing and central to their spiritual life. It’s like being in the middle of the ring, actively engaged in the fight for goodness.

Where it Fits

• Part I, Likkutei Amarim: This section of the Tanya focuses on the nature of the soul and the challenges of living a spiritual life in the physical world. It's about understanding the "how" of Jewish practice and belief from an internal perspective.

Text Snapshot

Here's a peek at what the Tanya is saying, in plain English:

"It's been taught that before we're even born, we're given a sort of 'oath' – a divine message to ourselves. It tells us to be righteous and not wicked. But here's the twist: 'even if the whole world tells you you're righteous, in your own eyes, see yourself as if you were wicked.' This seems to contradict another teaching that says, 'Don't think of yourself as wicked.' How can we be both? And if we think we're wicked, won't we get depressed and unable to serve God joyfully? But if we don't worry about it, maybe we’ll become too casual about our actions. This text is going to help us understand this puzzle by looking at different kinds of people mentioned in the Talmud: the completely righteous who prosper, the righteous who suffer, the wicked who prosper, the wicked who suffer, and the 'benoni' – the intermediate person. The real meaning of these levels isn't just about having equal good and bad deeds. It's about something much deeper related to our very souls." (Based on Tanya, Part I; Likkutei Amarim 1:13, https://www.sefaria.org/Tanya%2C_Part_I%3B_Likkutei_Amarim_1%3A13)

Close Reading

This text is a real mind-bender, isn't it? It’s like a spiritual puzzle box! Let’s unpack a few key ideas that can really help us understand ourselves better.

### The Paradox of Self-Perception: "Be Righteous, But See Yourself as Wicked"

The text starts with a seemingly contradictory instruction: we're told to "be righteous and be not wicked," which sounds like a straightforward goal. But then it adds, "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 where it gets interesting! On the surface, it feels like a contradiction. We also have another teaching, from Pirkei Avot (Ethics of the Fathers), which says, "And be not wicked in your own estimation." So, are we supposed to see ourselves as wicked or not wicked?

The Tanya explains that these aren't just casual rules; they're pointing to a deep internal reality. The instruction to see ourselves as "wicked" (even if we're not) isn't about self-hatred or guilt-tripping. Instead, it’s a powerful tool for humility and continuous growth. When we think we've "arrived" or are perfectly righteous, it can breed complacency. We might stop striving, stop learning, stop challenging ourselves. The reminder to see ourselves as potentially wicked is like a spiritual alarm bell. It keeps us on our toes, reminding us that there’s always more to learn, more to improve, and that our efforts are never truly "done." It’s a way of saying, "Don't get too comfortable!"

This doesn't mean we should dwell on our faults or beat ourselves up. The text acknowledges that this kind of self-appraisal could lead to sadness and an inability to serve God joyfully. The key is the perspective. It’s not about believing you are wicked, but about regarding yourself as if you were. This subtle difference is crucial. It's about maintaining a humble awareness of our imperfections and the constant potential for missteps, rather than a definitive judgment of our character. It’s like a doctor who, even after a successful surgery, remains vigilant for any signs of complications, rather than declaring the patient "perfectly healthy" and walking away.

### Beyond Good Deeds: The Two Souls Within

One of the most profound ideas introduced here is that we have two souls. Yes, you read that right! This isn't about having a split personality, but about understanding the different forces and inclinations that operate within us.

The text explains that one soul originates from the "kelipah" (a mystical term for negative spiritual shells or forces) and the "sitra achara" (meaning "the other side," referring to the realm of impurity). This soul is what animates our physical bodies and is connected to our basic drives and desires. From this soul, the text says, come our more challenging traits: anger, pride, the pursuit of pleasure, frivolity, boasting, and even sloth and melancholy. These are the impulses that can lead us astray.

However, the text immediately clarifies something very important for us as Jews. Our "kelipah" soul, while still a source of challenges, is not entirely negative. It comes from "kelipat nogah" (a specific type of kelipah that contains a mixture of good and bad), which originates from the "tree of Knowledge of Good and Evil." This means that even within this part of our spiritual makeup, there’s a potential for good. Think of it like a wild horse: it has immense energy and power, which can be destructive if uncontrolled, but can also be channeled for incredible feats if guided properly. This part of our soul, when guided by our higher purpose, can actually fuel positive actions and resilience.

Then there’s the other soul, the one that originates from a higher, more holy source. This is the soul that connects us to the Divine and is the source of our innate goodness, our capacity for mercy, and our desire to do what is right. It's this higher soul that strives for righteousness.

The struggle, then, isn't just about choosing between "good" and "bad" actions in a simple sense. It's about the internal battle between these two soul-forces, each pulling us in different directions. The "benoni," the intermediate person, is the one who is actively navigating this internal battlefield. They are not defined by a simple tally of good versus bad deeds, but by their ongoing engagement with this dual soul reality.

### Redefining the "Benoni": More Than Just an Even Score

The text challenges a common understanding of the "benoni" as someone whose deeds are simply balanced fifty-fifty between good and bad. It points out that this definition doesn't quite fit, especially when we consider figures like Rabbah, a great sage who considered himself a "benoni." If being a benoni meant having half your deeds sinful, how could someone as dedicated as Rabbah, who never stopped studying Torah, possibly fit that description?

The Tanya explains that the "fifty-fifty" idea is more of a legal or reward-based classification. In a courtroom of divine justice, if your good deeds outweigh your bad ones, you might be considered "righteous" for the purpose of reward. But this isn't the "true definition and quality" of the distinct levels.

The real distinction lies in the motivation and the nature of the soul. A true "tzaddik" (righteous person) is motivated solely by their good nature. Their "heart is void within me" – meaning, it's void of the pull of the evil inclination. They have, through intense spiritual discipline, largely overcome the influence of the negative soul-force.

Someone who hasn't reached this level, even if their good deeds outweigh their sins, isn't automatically a "tzaddik." They are still actively engaged in managing the pull of the negative soul. The benoni is someone who is actively working to ensure that their positive soul-force is dominant, even though the negative forces are still present and influential. This is the real spiritual challenge and achievement. It’s not about having a perfect record, but about the ongoing, conscious effort to align oneself with the good, to tame the wild horse, and to ensure that the higher soul is in the driver's seat. This perspective shifts the focus from a simple checklist of actions to the profound, internal work of managing our inner spiritual landscape.

Apply It

This week, let's practice something simple that connects to the idea of maintaining humility and staying aware of our inner world. It's inspired by the teaching to "in your own eyes regard yourself as if you were wicked," not in a self-punishing way, but as a reminder to stay grounded.

My "Gentle Reminder" Practice

What to do: For one minute each day, at a time that feels natural for you (maybe when you wake up, before bed, or during a quiet moment), I invite you to gently reflect on your actions and intentions from the past day or the day ahead.

How to do it:

1. Find your minute: Set a timer for 60 seconds.
2. Gentle self-reflection: Ask yourself:
   • "Were there any moments today where I could have been kinder, more patient, or more understanding?"
   • "Did I act out of ego, or did I act with genuine intention?"
   • "What is one small thing I can do tomorrow to be a little more aligned with my best self?"
3. No judgment, just awareness: The key is not to dwell on perceived failures or to beat yourself up. Think of it as a quick check-in, like glancing at your car’s dashboard to make sure everything is running smoothly. You're simply observing, not condemning.
4. The "as if" part: If a thought comes up like, "Oh, I shouldn't have said that," or "I could have done better there," acknowledge it with a spirit of "Okay, noted. That's something to be mindful of." It’s like the instruction to see yourself as "if" you were wicked – it’s about maintaining awareness of potential shortcomings without getting stuck in them.
5. End with a positive intention: Conclude your minute by setting a simple, positive intention for the next day, perhaps to be more present, more helpful, or more grateful.

Why this helps: This practice cultivates humility, encourages continuous self-improvement without the burden of guilt, and reinforces the idea that spiritual growth is an ongoing journey, not a destination. It’s a gentle way to stay connected to the wisdom of the Tanya, reminding us that even when we strive for good, a humble awareness keeps us grounded and open to growth. It’s about tending to your inner garden, not about pulling up all the plants because they aren't perfect roses yet.

Chevruta Mini

Grab a friend, family member, or even just talk to yourself in the mirror! Here are a couple of questions to spark a brief discussion about these ideas.

Discussion Question 1: The "World Says You're Righteous" Scenario

Imagine you’ve achieved something significant, and many people are congratulating you, calling you wise, talented, or a great person. How does the Tanya's advice to "in your own eyes regard yourself as if you were wicked" challenge or inform your feeling in that moment? What might be the benefit of holding onto that humble perspective, even when receiving praise?

Discussion Question 2: The Two Souls in Action

Think about a time you felt pulled in two different directions – maybe you wanted to do something that felt good for you in the moment, but you also knew it wasn't the wisest or most helpful choice. How might the idea of having two souls (one from "kelipat nogah" with potential for good, and another from a higher source) help you understand that internal conflict? Can you see how the "benoni" is someone actively working with these two forces?

Takeaway

Remember this: The spiritual journey is less about achieving a perfect score and more about the ongoing, humble effort to align your inner world with goodness.