Tanya, Part I; Likkutei Amarim 1:13

The Big Question

Welcome! We're embarking on a fascinating journey into the foundational texts of Judaism, and today, we're diving into a particularly thought-provoking passage from the Tanya, a seminal work of Chabad Chassidic philosophy. Our focus is on Likkutei Amarim, Chapter 1, verse 13.

The passage opens with a startling image: a pre-birth oath administered to every soul. It commands us to "Be righteous and be not wicked," and then delivers a seemingly paradoxical instruction: "and even if the whole world tells you that you are righteous, in your own eyes regard yourself as if you were wicked." This immediately raises a host of questions. How can we strive to be righteous if we're always supposed to feel wicked? Doesn't that lead to despair and an inability to serve God joyfully? And what about the other Mishnaic teaching, "And be not wicked in your own estimation"? This ancient text seems to be setting up a profound internal conflict. Today, we'll explore how these seemingly contradictory ideas can coexist and what they teach us about the very nature of our spiritual journey in Judaism.

One Core Concept

The core concept we'll explore today is the dynamic tension between aspiring to righteousness and maintaining a humble, self-aware perspective on our spiritual state. The Tanya introduces the idea of two souls within each person, and understanding this duality is key to resolving the apparent paradoxes presented.

Breaking It Down

The Oath and the Paradox

The passage begins by citing a teaching from the Talmud (Niddah 30b) about an oath taken before birth. This oath is a powerful reminder of our purpose: to strive for righteousness and avoid wickedness. However, it immediately follows with the instruction to consider ourselves wicked, even if the world affirms our righteousness. This is where the initial confusion arises. If we're told to be righteous, why the constant self-critique?

Apparent Contradictions

The author of the Tanya acknowledges this apparent contradiction with another Mishnaic teaching from Pirkei Avot (2:13), which states, "And be not wicked in your own estimation." This creates a dilemma: should we see ourselves as wicked to encourage humility, or avoid seeing ourselves as wicked to maintain our self-worth and ability to serve God? The text hints that this apparent contradiction will be resolved later, but it highlights the complexity of the human spiritual condition.

Understanding the "Righteous" and "Wicked"

To unravel this, the Tanya introduces the Talmudic concept of five distinct types of people: the prosperous righteous, the suffering righteous, the prosperous wicked, the suffering wicked, and the benoni (intermediate person). This isn't a simple good/bad dichotomy. The "righteous man who prospers" is the truly perfect tzaddik. The "righteous man who suffers," however, is described as someone whose evil inclination is subservient to their good inclination. This suggests a spectrum of righteousness, not an absolute state.

The Benoni – More Than Half and Half

The concept of the benoni is crucial and often misunderstood. It's not simply someone whose deeds are evenly split between good and bad. The text challenges this simplistic view by pointing out that even a great sage like Rabbah considered himself a benoni. If it were a matter of simply counting deeds, Rabbah, who was exceptionally devoted to Torah study and seemingly free from major transgressions, would surely not have fit this description. This implies that the benoni is defined by something more profound than a ledger of actions.

The Role of the Evil Inclination

The passage further clarifies that the righteous are judged by their good nature, and the wicked by their evil nature. The benoni, however, is judged by both. This suggests that the benoni is still engaged in a struggle, where both inclinations are active. The righteous, on the other hand, have their evil inclination either overcome or subservient.

The Unpredictability of Fate

The text touches upon the idea of free will and destiny, referencing Job's question to God about creating both righteous and wicked people. The crucial point is that it's not predetermined whether someone will be righteous or wicked; there's an element of choice and struggle involved.

The "True" Definition of Tzaddik

The Tanya then pushes beyond the common understanding of reward and punishment based on a balance of deeds. It quotes the Sages who say the truly righteous are motivated solely by their good nature, their hearts "void of an evil nature." This is a very high standard, achieved by overcoming the evil inclination entirely. Even if someone has more good deeds than bad, if they haven't attained this mastery over their evil inclination, they cannot be reckoned as a full tzaddik. This explains why the righteous are described as "few" and the "foundation of the world" – their role is unique and essential.

The Revelation of Two Souls

The core explanation for all these complexities lies in the concept of two souls within every Jew, as derived from Isaiah 57:16: "The neshamot (souls) which I have made." This is a profound insight.

• The Soul from Kelipah (the Shell/Husks): One soul originates from the kelipah and sitra achara (the "other side," often associated with impurity). This soul is what animates the physical body and gives life. From this soul stem our negative characteristics: anger, pride, lust, frivolity, and sloth. However, importantly, for Jews, this kelipah is specifically kelipat nogah (the shell of "brightness" or "paleness"), which contains an element of good. This is because it originates from the "tree of Knowledge of Good and Evil."
• The Divine Soul: The other soul is the divine soul, originating from God Himself. This is the source of our positive attributes.

The Struggle for Dominance

The true nature of the benoni and the tzaddik is understood through this lens of two souls. The kelipah-derived soul is the source of our inclinations towards sin. The divine soul is the source of our inclination towards good. The struggle, therefore, is not just about external actions but about which soul, which inclination, is dominant within us.

• The Tzaddik: A perfect tzaddik has completely subjugated the evil inclination that stems from kelipat nogah. Their divine soul is fully in control.
• The Benoni: A benoni is someone who is still actively engaged in the struggle. Their divine soul is dominant most of the time, but the inclination from kelipat nogah is still present and can be activated. The benoni strives to overcome these impulses and ensure their divine soul remains ascendant.

The Importance of Kelipat Nogah

The fact that for Jews, the "lower" soul comes from kelipat nogah is significant. Unlike the souls of gentiles, which the text states emanate from entirely unclean kelipot with no good whatsoever (leading to their kindness often being for self-glorification), kelipat nogah contains a mixture of good and bad. This means that even the impulses from this soul can, with proper intention and channeling, be refined and used for good. This is the essence of the struggle: to elevate and refine the good within kelipat nogah and to overcome its negative pull.

How We Live This

The Ever-Present Struggle

This teaching offers a profound perspective on our daily lives. It tells us that the spiritual battle is internal and constant. We all possess both the capacity for great good and the potential for negative impulses. The instruction to "regard yourself as if you were wicked" isn't about self-loathing; it's a call to constant vigilance. It means never becoming complacent, never assuming we've "arrived." It's about maintaining humility and recognizing that the struggle against our negative inclinations is ongoing.

Cultivating the Divine Soul

On the flip side, the recognition of the divine soul within us is a source of immense strength and inspiration. This is the part of us that naturally yearns for holiness, for connection with God. Our practices – prayer, Torah study, acts of kindness, mitzvot (commandments) – are all ways of nurturing and empowering this divine soul, allowing it to guide our actions and thoughts.

The Meaning of Teshuvah (Repentance)

The concept of teshuvah takes on a deeper meaning here. Repentance isn't just about regretting past sins; it's about actively choosing to strengthen the divine soul and weaken the influence of the lower soul. Even after stumbling, we have the inherent capacity to recommit to our spiritual path, drawing strength from our divine essence.

The Role of Humility and Self-Awareness

The seemingly contradictory advice to "be righteous" and "regard yourself as wicked" can be understood as a call for balanced self-awareness. We must strive for the highest ideals of righteousness, always aiming to live a life aligned with God's will. However, we must also remain humble and aware of our ongoing challenges. This self-awareness, rather than leading to depression, should motivate us to greater effort and reliance on God. It prevents arrogance and keeps us grounded in the reality of our spiritual journey.

Embracing the Benoni Identity

For most of us, the understanding of the benoni is most relatable. We are not perfect tzaddikim, nor are we entirely wicked. We are in a process of growth and refinement. This teaching validates our struggles. It shows us that being a benoni is not a failure, but a stage of active engagement and striving. Our task is to ensure that, moment by moment, we are choosing to align with our divine soul and overcome the pulls of our lower inclinations.

One Thing to Remember

The core takeaway from this passage is that within each of us resides a divine soul and a soul derived from kelipat nogah. Our spiritual journey is the active, ongoing process of nurturing the divine soul and refining, rather than eradicating, the good within kelipat nogah, while overcoming its negative pulls. This internal dynamic shapes our spiritual identity and our relationship with God.