Tanya, Part I; Likkutei Amarim 1:13

Hook

This passage from the Tanya, a foundational text of Chabad Hasidism, grapples with a profound, almost paradoxical, directive given to a soul before its descent into the world: "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 seemingly contradictory instruction, juxtaposed with the Mishnaic teaching "And be not wicked in your own estimation," immediately confronts us with a central tension in the human experience – the delicate balance between self-awareness and self-deception, humility and self-condemnation, aspiration and despair. It hints at a complex inner landscape where righteous intent can coexist with a deep-seated awareness of our imperfections, a reality that resonates deeply with the ongoing narrative of the Jewish people and the modern State of Israel. How do we, as individuals and as a collective, navigate the often-turbulent currents of our aspirations and our failings? How do we hold ourselves to the highest ethical and spiritual standards without succumbing to crippling doubt or self-righteousness? This text offers a powerful lens through which to examine these questions, particularly as they manifest in the forging of a modern nation.

Text Snapshot

"It has been taught: 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, '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 to irreverence, G–d forbid. However, the matter [will be understood after a preliminary discussion]. We find in the Gemara 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)."

Context

### Date and Origin

The quoted passages originate from ancient rabbinic literature, specifically the Talmud (Niddah 30b, Avot 2:13, Berachot 7a, Rosh Hashanah 16b, Yevamot 2a, Shevuot 39b, Sanhedrin 99a) and Midrashic sources (Bamidbar Rabbah 14:12, Yoma 38b). The Tanya, specifically Likkutei Amarim Part I, Chapter 13, by Rabbi Schneur Zalman of Liadi, was compiled in the late 18th century. This places the core ideas within a long tradition of Jewish thought, while the Tanya's synthesis makes it a pivotal text for Hasidism.

### Actors

The primary actors are the soul (before its earthly existence), the Sages of the Talmud, and later, Rabbi Schneur Zalman of Liadi. The dialogue between Abbaye and Rabbah within the Gemara highlights the human element of self-assessment and the potential for profound introspection. The Tanya's author acts as an interpreter and synthesizer, drawing on these ancient sources to articulate a nuanced understanding of spiritual and ethical development.

### Aim

The aim of this passage is to explore the complex nature of human character and spiritual attainment. It seeks to reconcile seemingly contradictory directives regarding self-perception, to define the elusive category of the benoni (intermediate person), and to explain the divine justice that governs the world. For the modern reader, it offers a framework for understanding the internal struggles that accompany ethical living, both individually and within a collective national project.

Two Readings

### Reading 1: The Covenantal Imperative of Constant Self-Reflection and Aspiration

This reading frames the Tanya's directive through the lens of a covenantal relationship between God and the Jewish people, and by extension, between the collective and its individual members. The oath administered before birth is not merely a set of rules, but a profound acknowledgment of the inherent potential for both holiness and impurity within the human soul. The command to "be righteous and be not wicked" is a perpetual call to action, an ongoing commitment to align one's deeds with divine will.

The paradox of "even if the whole world tells you that you are righteous, in your own eyes regard yourself as if you were wicked" is understood not as a license for self-flagellation, but as a crucial mechanism for maintaining humility and preventing spiritual arrogance. This self-appraisal, when viewed through a covenantal lens, is about acknowledging the infinite gap between our finite efforts and the divine standard. It’s a recognition that even our greatest achievements are but partial fulfillments of our covenantal obligations. The "wickedness" we see in ourselves is the persistent awareness of our limitations, our unfulfilled potential, and the ever-present inclination towards ego and self-interest that can detract from pure service.

This is contrasted with the Mishnaic dictum, "And be not wicked in your own estimation," which is not negated but rather contextualized. This dictum speaks to the danger of succumbing to despair. The Tanya's explanation of the benoni – not simply someone with an equal balance of deeds, but one whose evil inclination is not yet subservient to the good – highlights a dynamic internal struggle. The righteous man, in this covenantal framework, is one who has actively subjugated their negative impulses, not eradicated them entirely (for the text later suggests even David had to "slay it through fasting"), but rendered them subordinate. The "righteous man who suffers" is one whose struggle is evident, whose inner battle is ongoing, but whose commitment to the covenant remains unwavering.

The concept of two souls – one from kelipat nogah (the realm of mixed good and evil) and one from the Divine – becomes central. The covenantal imperative is to constantly nurture the divine spark and to wrestle with the impulses from kelipat nogah. The "wickedness" we perceive in ourselves is the ever-present pull of this lower soul, the potential for our actions to be tainted by selfish motives, even when seemingly righteous. The hope lies in the continuous process of Teshuvah (repentance and return), the ongoing effort to sanctify the physical world and elevate the impulses that originate from the lower soul, transforming them into service of the Divine. This perspective imbues the individual and collective journey with a profound sense of purpose and responsibility, where every action is measured against the backdrop of an eternal covenant. It underscores the idea that true righteousness is not a static state but a dynamic, arduous, and ever-evolving process of striving and self-correction.

### Reading 2: The Civic Imperative of Pragmatic Self-Assessment and Collective Responsibility

This reading interprets the Tanya's teachings through the lens of building and sustaining a just and functional society, particularly in the context of modern nation-building, drawing parallels to the Zionism that birthed Israel. The oath, in this view, becomes a foundational charter for civic responsibility. "Be righteous and be not wicked" translates to a call for ethical conduct in public and private life, for upholding laws, and for contributing to the common good.

The directive to "in your own eyes regard yourself as if you were wicked" takes on a pragmatic, almost cautionary, significance. It's an antidote to the dangers of hubris and the arrogance that can infect leadership and collective decision-making. In the often-fraught landscape of nation-building, where competing interests and historical grievances abound, an overly self-assured populace or leadership can lead to disastrous miscalculations. This self-awareness of imperfection acts as a vital check and balance, encouraging empathy, caution, and a willingness to listen to dissenting voices. It's a recognition that even the most well-intentioned policies can have unintended negative consequences, and that a constant posture of critical self-examination is essential for progress and for avoiding the pitfalls that have historically plagued other nations.

The tension with "And be not wicked in your own estimation" is understood as a call for robust civic engagement and the avoidance of debilitating cynicism. While recognizing our flaws is crucial, wallowing in self-condemnation can lead to apathy and a disengagement from the collective project. This reading emphasizes that a healthy society requires individuals who are not paralyzed by their perceived shortcomings but who, despite them, actively participate in the civic sphere. The concept of the benoni is reinterpreted as the vast majority of citizens, who, while not paragons of virtue, are not irredeemably wicked. They are the backbone of society, contributing through their work, their family life, and their participation in democratic processes. Their deeds are a mix, but their fundamental desire is for a functioning and just society.

The notion of two souls can be understood allegorically as the inherent tension between individual desires and the needs of the collective. The impulses from kelipat nogah represent personal ambition, self-preservation, and even tribal loyalties, which can be beneficial in moderation but dangerous when unchecked. The civic imperative is to channel these impulses towards the common good, to ensure that individual aspirations contribute to the well-being of the nation. The "wickedness" we perceive in ourselves, in this context, is the awareness of our potential to act selfishly, to prioritize narrow interests over the broader societal good. The hope for a thriving nation lies in fostering a civic culture that encourages both critical self-reflection and a commitment to collective responsibility, recognizing that the strength of the nation depends on the ongoing, imperfect, but determined efforts of its people to build a better future together. This reading highlights the necessity of humility, dialogue, and a constant striving for improvement in the complex endeavor of forging and sustaining a modern state.

Civic Move

### Action: The "Shared Scrolls" Initiative

The Action: Establish a "Shared Scrolls" initiative within communities, particularly in Israel and its diaspora, focusing on intergroup dialogue and learning inspired by the text's exploration of self-perception and collective responsibility. This initiative would involve small, diverse groups (e.g., secular and religious Israelis, Israelis and Palestinians, Jewish and non-Jewish neighbors) engaging in structured discussions around foundational texts that grapple with ethical dilemmas, self-assessment, and the nature of justice.

How it Works:

1. Text Selection: Curate a series of texts, starting with the Tanya passage itself, but also including excerpts from other traditions that address similar themes: the Declaration of Independence, writings of Rav Kook, Palestinian poets, or even secular philosophical works on ethics and governance. The key is to select texts that, like the Tanya passage, present complex or seemingly contradictory ideas about human nature and societal obligation.
2. Facilitated Dialogue: Each session would be facilitated by a trained individual who can guide the conversation, ensuring that all voices are heard and that discussions remain respectful and focused. The facilitator would help participants explore the text's insights through the lens of their own lived experiences and perspectives.
3. Focus on "Benoni" and "Self-Appraisal": Discussions would explicitly explore the concept of the benoni – the idea that most people are neither perfect saints nor irredeemable sinners, and the implications of this for how we view and interact with others. Crucially, the dialogue would delve into the tension between self-critique (the Tanya's directive) and avoiding self-deprecation (the Mishnah's warning), and how this applies to our understanding of our own communities and the "other."
4. Connecting to National Experience: Participants would be encouraged to draw parallels between the text's themes and the challenges of building and sustaining the State of Israel, as well as the broader regional context. This could involve discussions about shared responsibilities, the difficulty of achieving perfect justice, and the ongoing need for introspection and humility in national decision-making.
5. Emphasis on Empathy and Shared Responsibility: The goal is not to achieve consensus but to foster deeper understanding, empathy, and a shared sense of responsibility for the future. By engaging with challenging texts in a safe and structured environment, participants can begin to see the humanity and complexity in those with different perspectives, moving beyond simplistic binaries.

Why it Matters: This initiative directly addresses the tensions highlighted by the Tanya passage by providing a practical arena for applying its lessons. In a region often defined by entrenched narratives and deep-seated mistrust, the "Shared Scrolls" initiative offers an "on-ramp" to dialogue by focusing on universal human experiences and ethical quandaries embedded in texts that resonate across divides. It encourages the kind of humble self-assessment and recognition of shared humanity that is essential for repairing relationships and building a more hopeful future. By confronting the inherent complexities of human nature and societal responsibility, as illuminated by this ancient text, it offers a path toward greater understanding and collective action.

Takeaway

The Tanya's profound insight into the human soul—the directive to strive for righteousness while maintaining a humble awareness of our imperfections—offers a vital framework for navigating the complexities of individual life and collective endeavor. This ancient wisdom, far from being an abstract theological discourse, speaks directly to the ongoing, often messy, process of nation-building and reconciliation. It reminds us that true progress is not achieved through self-righteous certainty, but through a continuous, humble striving—a willingness to acknowledge our own limitations while dedicating ourselves to the highest ethical aspirations. For the Jewish people, and for the State of Israel, this means embracing the paradox of constant self-reflection and unwavering commitment. It calls for a civic spirit that interrogates its own motivations, fosters empathy for others, and recognizes that the pursuit of a just and hopeful future is an unending journey, undertaken not by perfect beings, but by imperfect ones striving for a higher purpose, together.