Tanya, Part I; Likkutei Amarim 1:13

This is a fascinating and complex text, and it's a privilege to explore it with you. The Tanya, especially this early section, delves into the very core of what it means to be a human being, and specifically a Jewish human being, in our spiritual journey.

The Big Question

We're embarking on a journey into the foundational concepts of Judaism, and today we're diving into a text that grapples with a profound question: What does it truly mean to be a "good" person in the eyes of God, and how do we navigate the complexities of our own inner lives to achieve that state?

This might seem straightforward, but the text we're examining, a passage from the Tanya, presents us with a fascinating paradox. On one hand, we're told that before birth, we're given an oath: "Be righteous and be not wicked." This sounds like a clear directive, a call to action. Yet, the oath continues with a seemingly contradictory command: "and even if the whole world tells you that you are righteous, in your own eyes regard yourself as if you were wicked." How can we be called to be righteous, yet simultaneously be instructed to see ourselves as wicked, even when outwardly recognized as righteous? This tension is at the heart of our exploration today.

Furthermore, this internal conflict raises practical concerns. If we see ourselves as wicked, won't that lead to despair and an inability to serve God joyfully? The text acknowledges this, stating that such self-perception could lead to "grief at heart and depression," hindering our ability to serve God with a "contented heart." Conversely, if we dismiss such self-evaluation, could it lead to arrogance or a lack of vigilance in our spiritual growth? These are not abstract philosophical debates; they touch upon the very real emotional and psychological landscape of our spiritual lives.

This passage doesn't just present a theological puzzle; it invites us to consider the very nature of human character and spiritual attainment. It hints at different levels of righteousness, introduces the concept of an "intermediate" person, and even questions whether our actions alone define our spiritual state. It touches on the idea that God creates people with different inclinations, and that our journey is not predetermined but involves an ongoing struggle and choice. Ultimately, this excerpt from the Tanya is an invitation to a deeper understanding of ourselves and our relationship with the Divine, pushing us to look beyond superficial judgments and to grapple with the nuanced reality of our spiritual existence.

One Core Concept

The central concept we will explore today is the "Two Souls" theory, as presented in the Tanya. This idea posits that every Jew possesses two distinct souls: one that is inherently divine and connected to good, and another that is rooted in the physical world and has the potential for negative inclinations. The interplay and struggle between these two souls are fundamental to understanding the Jewish spiritual path and the concept of self-perception in our service of God.

Breaking It Down

This section will delve deeply into the foundational ideas presented in the Tanya passage, unpacking the apparent contradictions and introducing key concepts. We will spend a significant amount of time here to ensure a thorough understanding of the philosophical underpinnings.

The Oath and its Paradox

We begin with the intriguing oath administered before birth, as cited from the Talmudic tractate Niddah. The first part is a clear commandment: "Be righteous and be not wicked." This sets a fundamental goal for our existence – to strive for righteousness and actively avoid wickedness. However, the oath doesn't stop there. It continues with a perplexing directive: "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 the paradox lies. How can we be instructed to be righteous, yet simultaneously encouraged to view ourselves as wicked, even when others perceive us as righteous? The text itself acknowledges the apparent contradiction with another Mishnaic dictum from Avot (Ethics of the Fathers): "And be not wicked in your own estimation." This creates a direct tension that needs careful examination.

The Dangers of Extremes

The Tanya anticipates our concerns about these seemingly conflicting directives. It raises practical objections:

• Despair and Depression: If one constantly views oneself as wicked, it can lead to profound sadness, a lack of motivation, and an inability to serve God with joy. The text explicitly states this can result in being "grieved at heart and depressed," which is detrimental to joyful service.
• Irreverence: Conversely, if one is not perturbed by the idea of being wicked, or if they dismiss the need for self-scrutiny, it could lead to "irreverence, G–d forbid." This suggests a complacency that can be spiritually dangerous.

These practical considerations highlight that the teachings are not meant to be taken in a way that paralyzes or corrupts the individual. There must be a deeper meaning to these seemingly contradictory statements.

The "Five Types" and the Nature of Righteousness

To understand this paradox, the Tanya introduces concepts from the Talmud (Berachot and Rosh Hashanah) regarding different categories of individuals:

• The Righteous Man Who Prospers: This is described as the "perfect tzaddik." This individual has seemingly achieved a state of complete righteousness, and their prosperity is seen as a reflection of this.
• The Righteous Man Who Suffers: This is the "imperfect tzaddik." This designation raises questions: if they are righteous, why do they suffer? The Zohar (a foundational text of Kabbalah) offers an explanation: this individual's "evil nature is subservient to his good nature." This implies a constant internal struggle, where the good nature is dominant but not entirely victorious, leading to challenges.
• The Wicked Man Who Prospers: This individual, despite their wickedness, experiences worldly success.
• The Wicked Man Who Suffers: This individual's suffering might be seen as a consequence of their wickedness.
• The Benoni (Intermediate Person): This is a crucial category. The text clarifies that this does not simply mean someone whose deeds are half virtuous and half sinful. This interpretation is problematic, as the great sage Rabbah, who was renowned for his dedication to Torah study, declared himself a benoni. If it were simply a matter of deeds, Rabbah, who was so deeply engrossed in Torah that the Angel of Death had no power over him, could not have possibly had half his deeds be sinful.

Re-evaluating the Benoni

The Tanya then grapples with the definition of the benoni more rigorously. It points out that:

• Even a minor transgression, like violating a rabbinic prohibition, can label someone as wicked according to the Talmud (Yevamot, Niddah).
• Neglecting to warn another against sin, or failing to fulfill a positive commandment (like studying Torah), also carries the label of "wicked." The neglect of Torah study, in particular, is presented as a severe transgression.

Given these strict definitions of wickedness, the text argues that for Rabbah to have considered himself a benoni, it must mean he was not even guilty of the "sin of neglecting to study the Torah." This suggests that the benoni is not defined by a simple balance of good and bad deeds.

The Figurative vs. The Essential

The passage then distinguishes between a figurative understanding of the benoni and its true essence.

• Figurative Use: The common saying that a benoni is one whose deeds and misdeeds are equally balanced, or whose virtues outweigh sins (making them a tzaddik for reward and punishment purposes), is described as "figurative use of the term in regard to reward and punishment." This means that for legal and reward-based judgments, a person might be considered righteous if their good deeds are dominant.
• Essential Definition: However, the "true definition and quality of the distinct levels and ranks" are different. The truly righteous (tzaddik) are motivated solely by their good nature. King David, for instance, is described as having a "heart that is a void within me," meaning it is "void of an evil nature." This state is achieved through intense spiritual discipline.

Anyone who has not attained this level, even if their virtues outweigh their sins, has not truly ascended to the rank of the tzaddik. This explains why the righteous are described as being "planted in every generation" – they are rare and foundational.

The Revelation: The Two Souls

The solution to these complex questions, the Tanya reveals, lies in a deeper understanding of the human soul, drawing from the teachings of Rabbi Chaim Vital and Kabbalistic literature:

• Two Souls in Every Jew: In every Jew, there are two souls. One soul originates from the kelipah (a spiritual shell or husk) and sitra achara (the "other side," representing impurity and negativity). This soul animates the physical body and is the source of our physical drives and negative inclinations.
• The Nature of the First Soul: This soul is associated with the four elements and their corresponding negative traits:
  • Fire: Anger and pride (rising nature).
  • Water: Appetite for pleasures (makes things grow).
  • Air: Frivolity, scoffing, boasting, idle talk.
  • Earth: Sloth and melancholy.
• The Second Soul: The Divine Spark: The second soul is the divine spark, the neshamah, which originates from God. This soul is the source of our innate goodness, our capacity for mercy, benevolence, and our connection to holiness.
• Distinction Between Jewish and Non-Jewish Souls: Crucially, the kelipah from which the Jewish soul originates is kelipat nogah (the shell of radiance), which contains a mixture of good and bad. This is why Jews can possess both good and bad characteristics. The souls of the nations of the world, however, emanate from "other, unclean kelipot which contain no good whatsoever." This is why their acts of kindness are often seen as being motivated by self-interest or for their own glorification, as the Gemara comments, "The kindness of the nations is sin."

This concept of two souls provides a framework for understanding the internal struggles, the differing levels of spiritual attainment, and the paradoxes we initially encountered.

How We Live This

Now, let's translate these profound concepts into practical application for our lives. Understanding the Tanya's teachings about the two souls and the nature of righteousness isn't just an academic exercise; it's a roadmap for personal growth and a deeper connection with God.

Reconciling the Oath: The Internal Struggle

The oath, "Be righteous and be not wicked," and the command to see ourselves as wicked even when praised, now make more sense.

• The Command to Be Righteous: This refers to the aspiration and effort of our divine soul. It's the call to nurture and empower the good within us.
• The Command to See Ourselves as Wicked: This is not a call to despair but a call for humility and constant vigilance. It reminds us that the "wicked" soul, the one rooted in kelipat nogah, is still present within us. Even when we perform good deeds, the potential for negative impulses from this soul remains. This self-awareness prevents arrogance. It means acknowledging that our good deeds are a result of the divine spark's victory in a given moment, but the battle is ongoing. We must always be vigilant against the subtle influences of the baser soul.
• When Praised as Righteous: If the whole world calls you righteous, it might be a testament to the dominance of your divine soul in that moment. However, the oath's instruction to still see yourself as wicked serves as a crucial reminder. It means recognizing that the potential for falling back into the grip of the kelipah is always there. It keeps us grounded and prevents us from becoming complacent or self-satisfied. It's like a soldier who, even after a victory, must remain alert for the enemy.

The Benoni as Our Reality

The concept of the benoni is perhaps the most relatable for most of us. It's not about achieving the perfect, unwavering state of the tzaddik who has eradicated their evil inclination entirely. Instead, it’s about the daily reality of living with both souls.

• The Daily Battle: A benoni is someone who is constantly engaged in the struggle. They are not defined by a static balance of deeds but by their active engagement in choosing good over evil, in bringing the divine soul into greater prominence. When a benoni acts wickedly, it's because the kelipah has temporarily gained the upper hand. When they act righteously, it's the divine spark asserting itself.
• The Power of Choice: The essence of being a benoni lies in the constant capacity to choose. Even when faced with temptation or negative impulses, the benoni has the ability to redirect their energies towards good. This is where true spiritual growth happens – not in the absence of temptation, but in the conscious effort to overcome it.
• The Goal of Tikkun (Rectification): Our spiritual work, therefore, is about rectifying the influence of kelipat nogah and elevating the divine soul. It's about ensuring that our actions, thoughts, and words are aligned with the divine spark, rather than being driven by the lower soul's impulses.

Practical Application: Cultivating Self-Awareness and Humility

1. Mindful Awareness of Inclinations: Take time to observe your thoughts and emotions. When you feel anger or pride, recognize that this might be the "fire" element of your lower soul. When you crave pleasure, be aware of the influence of "water." This isn't about self-condemnation, but about identifying the source of these impulses.
2. Conscious Choice in Action: When you recognize a negative inclination, consciously choose to act differently. If you feel anger, pause before reacting. If you are tempted by excessive pleasure, consider the impact of your choices. This is the active work of the benoni.
3. Humility in Success: When you achieve something good, or when others praise you, remember the oath. Acknowledge that this success is a gift from God, and that the potential for negativity still exists. This fosters gratitude and prevents arrogance. It’s like a gardener who knows that weeds can always sprout, even in a well-tended garden.
4. The Role of Repentance (Teshuvah): The concept of teshuvah is central to the benoni's journey. If we stumble and act wickedly, it's not a sign of ultimate failure. It's an opportunity to return, to acknowledge our mistake, and to recommit to the path of righteousness. The Tanya's emphasis on the dual nature of the soul explains why even a wicked person can repent and become righteous – because the divine spark is always present, waiting to be rekindled.
5. The Joy of Service: By understanding that our spiritual journey is an active process of aligning our divine soul with our actions, we can find joy even in the struggle. The victory of good over evil, even in small moments, is a cause for celebration. This joy comes from knowing we are actively participating in God's plan for creation.

In essence, living this teaching means embracing the complexity of our inner lives. It means acknowledging the divine spark within us while remaining humble and vigilant about the ever-present potential for negative impulses. Our spiritual path is not about attaining a perfect, static state, but about the dynamic, ongoing process of choosing God, day by day, moment by moment.

One Thing to Remember

The most crucial takeaway from this passage is the understanding that true spiritual growth comes not from the absence of struggle, but from the conscious and persistent choice to align our divine soul with our actions, even amidst our inherent complexities. Embrace the ongoing battle within, for it is in this struggle that our unique Jewish journey unfolds.