Tanya, Part I; Likkutei Amarim 1:13

Sugya Map

• Issue: The apparent contradiction between the oath administered before birth (Niddah 30b), which commands one to view oneself as wicked, and the Mishnaic dictum in Avot 2:13, which advises against viewing oneself as wicked. This tension is further complicated by the classification of individuals into tzaddik (righteous), rasha (wicked), and benoni (intermediate), and the implications for serving God joyfully.
• Nafka Mina(s):
  • Understanding the true nature of spiritual attainment and the stages of spiritual development.
  • The proper framework for self-assessment and its impact on one's spiritual service.
  • The theological implication of God creating both righteous and wicked individuals, and the possibility of choice.
  • The definition and criteria for being a benoni, particularly in light of Rabbah's self-appraisal.
  • The dualistic nature of the soul and its impact on human behavior and spiritual potential.
• Primary Sources:
  • Niddah 30b
  • Avot 2:13
  • Berachot 7a, 16b, 61b
  • Rosh Hashanah 16b
  • Bava Batra 16a
  • Zohar II:117b (Raaya Mehemna, Parashat Mishpatim)
  • Yevamot 2 (implicitly)
  • Shevuot 39b
  • Sanhedrin 99a
  • Numbers 15:31
  • Psalms 109:22
  • Proverbs 10:25, 14:34
  • Isaiah 57:16
  • Leviticus 17:11
  • Zohar I:12b
  • Etz Chaim, Portal 49:3, Portal 50:2
  • Bava Metzia 86a
  • Yoma 38b
  • Bamidbar Rabbah 14:12
  • Otiot d'Rabbi Akiva
  • Maimonides, Hilchot Teshuvah 3:1
  • Rashi, Rosh Hashanah 16b

Text Snapshot

"It has been taught [Niddah, end ch. 3]: 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.”¹ This requires to be understood, for it contradicts the Mishnaic dictum [Avot, ch. 2], “And be not wicked in your own estimation.”²"

Daf/Verse: Niddah 30b; Avot 2:13.

Dikduk/Leshon Nuance: The phrase "in your own eyes regard yourself as if you were wicked" (בְּעֵינֶיךָ כְּרָשָׁע) from Niddah is stark and absolute. The contrast with Avot 2:13's "and be not wicked in your own estimation" (וְאַל תְּהִי רָשָׁע בְּעֵינֶיךָ) highlights the direct tension. The Tanya author immediately flags this as a foundational puzzle, indicating a need for deeper conceptual unpacking rather than a simple harmonization. The phrase "requires to be understood" (צריך להבין) signals the analytical task ahead.

Readings

The Impossibility of Absolute Righteousness (Rashi on Avot 2:13)

Rashi, in his commentary on Avot 2:13, addresses the imperative "And be not wicked in your own estimation." He explains: "Because if you regard yourself as righteous, you will become arrogant and cease from repentance, and your sins will multiply. And if you regard yourself as wicked, you will be grieved and depressed, and unable to serve God with joy."³² Rashi’s approach is fundamentally pragmatic, focusing on the psychological consequences of self-perception. He emphasizes the delicate balance required: an awareness of one's shortcomings to avoid arrogance, but not to the point of despondency. The ultimate goal is service of God, which necessitates a state of inner well-being and a drive for improvement, not despair. His understanding of "wicked" here seems to relate to a state that paralyzes spiritual progress.

The Two Souls: A Foundational Chiddush (Tanya, Ch. 13)

The Tanya author, in chapter 13 (referenced implicitly in this excerpt), offers his seminal explanation for this seeming contradiction, which is later elaborated upon in this passage. His core insight, drawing from Kabbalistic sources like the Zohar and Etz Chaim, is the concept of the two souls residing within every Jew. There is the divine soul (neshama elokit), which originates from Above and is inherently good, and there is the animal soul (nefesh bahamit or neshama klipatis), which derives from the kelipot (husks or shells) and encompasses the bodily impulses and desires. The nefesh bahamit itself is further divided: in the case of Jews, it stems from kelipat nogah, which contains a mixture of good and evil, while in the nations of the world, it derives from wholly impure kelipot.

This dualistic framework allows the Tanya to reconcile the conflicting directives. The oath in Niddah, commanding one to see oneself as wicked, refers to the nefesh bahamit. One must always be vigilant against the impulses and inclinations of this lower soul, recognizing its potential for evil and its constant drive for self-gratification. Even if one acts righteously, the nefesh bahamit still exists and can exert influence. Therefore, one must see oneself as potentially wicked because of this soul's nature. Conversely, the Avot dictum, "be not wicked in your own estimation," refers to the neshama elokit. One should not despair or self-condemn to the point where one denies the inherent divine spark within, which is always capable of good and repentance. The true self, the divine soul, should not be branded as wicked, even if it struggles against the lower soul. The Tanya thus posits that the benoni is the individual whose divine soul has not yet fully subjugated the animal soul, but who actively strives to do so.

Friction

The Kushya: The Problem of Divine Imposition

The most profound friction arises from the initial premise: "An oath is administered to him [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.'"¹ If the oath is administered before birth, and the destiny of being righteous or wicked is seemingly predetermined to some extent (as implied by the very concept of an oath concerning one's nature), how can there be genuine free will? The Tanakh itself poses this question, with Job asking, "Master of the universe, You have created righteous men and You have created wicked men."¹¹ Furthermore, the Gemara states that "it is not preordained whether a man will be righteous or wicked."¹² This creates a paradox: if the oath is binding from conception, and God creates both types, where does human agency truly enter the picture? Are we merely actors playing out a pre-written script, even with the internal struggle presented by the two souls?

The Terutz: Predisposition vs. Predestination, and the Role of the Benoni

The Tanya's nuanced response, drawing from the dual-soul doctrine, offers a sophisticated terutz. The oath, while administered pre-birth, does not pre-ordain action but rather the struggle. God creates the potential for both good and evil within the framework of human existence. The "oath" functions as a divine charge, a reminder of the inherent battle that each soul will face. It's not that God has decreed one will be righteous or wicked, but rather that the conditions for such a struggle, including the presence of the nefesh bahamit with its inherent inclinations, are established.

The critical element is the benoni. The Tanya posits that the majority of humanity, and indeed even those considered great like Rabbah, are benonim. A benoni is not defined by a perfect 50/50 split of deeds, but by the fact that their nefesh bahamit has not been completely subjugated by the neshama elokit. The "wickedness" one must acknowledge in oneself, as per the Niddah oath, is the ever-present potential for transgression stemming from the nefesh bahamit. This is the "evil nature" that must be recognized and controlled.

However, the Avot dictum prevents one from viewing their entire being as wicked. This is because the neshama elokit is intrinsically pure, a literal "part of God above."³³ Even in moments of sin, the divine spark remains. The "good characteristics which are to be found in the innate nature of all Israel,"³⁴ even within the nefesh bahamit derived from kelipat nogah, demonstrate that the capacity for good is woven into the fabric of Jewish existence. Therefore, one must strive to overcome the nefesh bahamit and elevate the divine soul, recognizing that the struggle itself, and the aspiration to righteousness, defines one's true self, not the transient impulses of the lower soul. The benoni's task is precisely to navigate this tension, acknowledging the potential for sin without succumbing to despair, and recognizing the enduring spark of holiness. This makes the struggle real and the outcome dependent on one's choices, despite the foundational setup.

Intertext

The Zohar: The Tree of Knowledge and the Two Souls

The Zohar, a foundational text of Kabbalah, provides the conceptual bedrock for the Tanya's dual-soul doctrine. In Parashat Bereshit, it discusses the Tree of Knowledge of Good and Evil (Etz HaDa'at Tov V'Ra) as the source from which the mixed nature of the world emanates. It states, "And from this tree, all the mixed things are drawn forth, both good and evil."³⁵ This aligns directly with the Tanya's explanation of kelipat nogah as originating from the Tree of Knowledge and containing both good and evil. The Zohar's understanding of this cosmic duality is crucial for grasping how a single soul, or rather a single individual, can harbor both divine aspiration and base inclination. The Tanya then applies this macrocosmic principle to the microcosm of the individual Jew, positing two distinct souls, one aligned with the divine and the other with the earthly, both drawing from this fundamental duality.

Maimonides: The Balance of Deeds and Free Will

Maimonides, in his Mishneh Torah, Hilchot Teshuvah (Laws of Repentance) 3:1, addresses the concept of reward and punishment, and by extension, the classification of individuals. He writes, "A person who has many good deeds and few sins is called righteous. A person who has many sins and few good deeds is called wicked. A person whose good deeds and sins are equal is called an intermediate person (benoni)."³⁶ While the Tanya acknowledges this as a "figurative use of the term in regard to reward and punishment,"³⁷ it sharpens the definition. Maimonides' quantitative approach, focusing on the balance of deeds, provides a framework that the Tanya both utilizes and transcends. The Tanya argues that this quantitative measure is insufficient for understanding the essential nature of spiritual ranks. The true tzaddik is characterized by the complete subjugation of the evil inclination, not merely by a favorable balance of deeds. This distinction is critical for the Tanya's emphasis on the internal struggle and the constant vigilance required, even by those with many good deeds.

Psak/Practice

The Tanya's analysis, particularly the concept of the two souls and the ongoing struggle of the benoni, has significant implications for halachic practice and meta-halachic heuristics.

1. The Practice of Vigilance: The directive to "regard yourself as if you were wicked" (Niddah 30b), as interpreted by the Tanya, does not lead to despair but to heightened vigilance. It mandates a constant awareness of the nefesh bahamit's potential for transgression. This underpins the importance of diligent adherence to mitzvot and avoidance of aveirot, not out of fear of punishment, but out of a recognition of the ever-present lower impulse.
2. The Heuristic of Self-Assessment: The Tanya reframes the Maimonidean quantitative measure of benoni versus tzaddik. While deeds are important, the qualitative aspect of the internal battle is paramount. A benoni is not simply one with an equal balance, but one who is actively engaged in the struggle, even if they falter. This encourages a meta-heuristic of ongoing self-reflection that focuses on effort and intention, rather than solely on the tally of good and bad deeds. It suggests that "failure" is not in the stumble, but in the cessation of the struggle.
3. The Nature of Repentance: The Tanya's emphasis on the enduring divine spark within, even after sin, highlights the profound power of teshuvah. The neshama elokit is never truly corrupted, making repentance always possible and meaningful. This reinforces the practical application of seeking forgiveness and recommitting to a righteous path, understanding that the "wickedness" is primarily an external force or an impulse to be overcome, not an indelible stain on the core self.

Takeaway

The apparent contradictions in self-perception are resolved by understanding the dualistic nature of the soul; true spiritual progress lies in the conscious subjugation of the animalistic impulses by the divine spark. The ideal is not to eliminate the struggle, but to engage in it with perpetual awareness, a hallmark of the benoni.