Tanya, Part I; Likkutei Amarim 1:13

Hook

Wait, so is the goal to think you're wicked, or to be wicked in your own eyes? The Tanya here is wrestling with a seemingly direct contradiction in our foundational texts, forcing us to question what "self-assessment" even means when it comes to our spiritual standing.

Context

This passage is situated in the opening chapter of Tanya's Likkutei Amarim, the foundational text of Chabad philosophy. The author, Rabbi Schneur Zalman of Liadi, is attempting to lay out a map for spiritual life. He’s drawing heavily on Talmudic discussions and Kabbalistic interpretations, particularly from the Zohar and the teachings of Rabbi Chaim Vital. The very structure of the Tanya, a "Book of Intermediates" (Sefer shel Benonim), signals that the benoni – the intermediate person – is not an edge case but the central focus. This chapter is crucial because it introduces the core concept of the two souls, a fundamental idea that underpins the entire Tanya's approach to human psychology and spiritual struggle.

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.”

This requires to be understood, for it contradicts the Mishnaic dictum [Avot, ch. 2], “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 him to irreverence, G–d forbid.

We find in the Gemara⁴ Berachot 7a; cf. Rosh Hashanah 16b. 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).

The explanation [of the questions raised above] is to be found in the light of what Rabbi Chaim Vital wrote in Shaar HaKedushah [and in Etz Chaim, Portal 50, ch. 2] that in every Jew, whether righteous or wicked, are two souls, as it is written,²⁶ Hebrew text should read וכדכתיב instead of דכתיב as amended (see Luach HaTikkun), because the Biblical text is here only loosely interpreted, for the word “souls” refers to the collective noun, not to two souls. “The neshamot (souls) which I have made,”²⁷ Isaiah 57:16. [alluding to] two souls.

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Close Reading

Insight 1: The Paradox of Self-Perception

The core tension here is the stark contrast between two seemingly authoritative directives: "regard yourself as if you were wicked" and "be not wicked in your own estimation." This isn't just a semantic quibble; it points to a fundamental challenge in spiritual self-awareness. How can we maintain a critical eye without succumbing to despair, and how can we avoid complacency without losing our drive? The Tanya acknowledges this dilemma upfront, noting the psychological pitfalls of both extremes – depression from self-condemnation and irreverence from a lack of self-scrutiny. This immediately signals that the path forward will require a nuanced understanding of internal states.

Insight 2: Deconstructing "Righteous" and "Wicked"

The passage introduces the Gemara's categorization of five types of people: the perfect tzaddik, the imperfect tzaddik, the wicked who prosper, the wicked who suffer, and the benoni. This classification is crucial because it suggests that "righteous" and "wicked" are not monolithic categories. The distinction between a "righteous man who prospers" and a "righteous man who suffers" hints at differing degrees of spiritual attainment or perhaps different manifestations of righteousness. The Tanya later clarifies that the "imperfect tzaddik" is one whose "evil nature is subservient to his good nature," implying a constant internal struggle, even for the righteous. This moves us away from a simplistic binary and towards a spectrum of spiritual experience.

Insight 3: The Two Souls as the Key

The breakthrough explanation hinges on the Kabbalistic concept of two souls within every Jew: one derived from kelipat nogah (the husks of impurity that contain a degree of good) and another from the "unclean kelipot" (which contain no good). This duality is presented as the resolution to the preceding paradoxes. The soul from kelipat nogah is the source of both our noble aspirations and our baser instincts, while the other soul is the root of all negative traits. Understanding this internal architecture is vital because it reframes the struggle. It's not about eradicating a single "wicked self" but about managing and channeling the energies of these two distinct sources, one of which, crucially, contains a spark of good. This allows for the possibility of "being wicked in your own eyes" without being irrevocably condemned, as the "wickedness" is a manifestation of a soul that can be overcome.

Two Angles

Rashi's Practical Guidance

Rashi, in his commentary on Avot (2:13), emphasizes the practical implications of self-perception. He explains the dictum "And be not wicked in your own estimation" as a warning against self-deprecation that leads to paralysis. If one constantly views oneself as utterly wicked, they might despair of ever improving, leading to a cessation of good deeds and an embrace of sin. Rashi's focus is on maintaining a functional, motivated self-image that encourages continued effort in Mitzvah observance. He champions a perspective that allows for repentance and growth, rather than one that leads to fatalistic resignation. The goal, in Rashi's view, is to remain engaged and striving, even when recognizing one's flaws.

The Zohar's Mystical Interpretation of Struggle

The Zohar, particularly in the Raaya Mehemna alluded to here, offers a more profound, cosmic understanding of the "righteous man who suffers." It's not merely about personal struggle but about the inherent tension within the divine emanations. The "suffering righteous" are those whose "evil nature is subservient to his good nature." This suggests a spiritual battlefield where the "evil" (the inclination from the husks) is present but controlled. The Zohar implies that this struggle is not a sign of failure but a characteristic of a high spiritual level, where the battle against the kelipot is ongoing and requires constant vigilance. The suffering is a consequence of this intense engagement, a mark of one who is actively wrestling with the forces of impurity and, in doing so, elevating themselves and the world.

Practice Implication

This passage profoundly shapes how we approach self-correction. Instead of a simple "good vs. bad" internal monologue, we are encouraged to see our struggles as a dynamic interplay between two soul-forces. When we catch ourselves engaging in negative thoughts or actions, the Tanya’s framework suggests asking: "Which soul-force is dominant right now?" This isn't to excuse the behavior but to understand its source and thus strategize more effectively. If it's the kelipat nogah, we know there's a potential for good within it, making the struggle one of redirection and refinement. If it's the "unclean kelipot," the task is more about actively repelling and replacing with holiness. This nuanced understanding moves us from shame to strategic engagement, fostering a more proactive and hopeful approach to spiritual growth.

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Tradeoff 1: Humility vs. Motivation

The Tanya presents a tension between the imperative to see oneself as wicked (leading to humility) and the danger of becoming depressed and losing motivation. How do we cultivate genuine humility without it devolving into self-defeating despair? Is there a point where striving for self-abasement becomes counterproductive to serving God joyfully?

Tradeoff 2: The Nature of the "Benoni"

If the benoni is not defined by an equal balance of deeds, and Rabbah could genuinely consider himself a benoni despite his immense Torah study, what then is the defining characteristic of the benoni? Is it a state of constant, conscious battle between the two souls, or a more passive state of being influenced by both? And what are the implications of this definition for our own self-assessment?

Takeaway

The Tanya teaches that genuine spiritual progress lies not in eradicating perceived wickedness but in understanding and navigating the dual nature of our souls, transforming internal conflict into purposeful growth.