Tanya, Part I; Likkutei Amarim 1:13

Hook

Imagine standing at a precipice, the weight of the world, or perhaps a world of worlds, pressing down on you. Before you, a vast and complex landscape stretches out, a tapestry woven with threads of aspiration and struggle, of profound idealism and sobering reality. This is the landscape of the Jewish people, and specifically, the journey of Zionism and the modern State of Israel. We are grappling, as we always have, with fundamental questions of identity, purpose, and the very nature of goodness. How do we navigate the internal tensions of our own being, the conflict between our highest ideals and our everyday realities? How do we reconcile the divine spark within us with the undeniable pull of our baser instincts? And how, on a collective level, do we strive for a society that embodies justice, compassion, and truth, even as we face the inherent imperfections of human endeavor? The text before us, a profound exploration from the Tanya, delves into these very questions, offering a framework for understanding the human condition and the spiritual struggle that defines our existence. It asks us to confront the paradox of self-perception: being commanded to be righteous, yet to see ourselves as if we were wicked. This seemingly contradictory directive is not an invitation to despair, but a potent call to a deeper, more nuanced understanding of ourselves and our responsibilities, a call that resonates powerfully with the ongoing narrative of the Jewish people and the State of Israel. The hope lies in this very struggle, in the conscious engagement with our internal worlds and our collective destiny, a journey that is both deeply personal and profoundly historical. The dilemma lies in the difficulty of this task, the ever-present temptation of self-deception, and the monumental challenge of translating spiritual insight into tangible societal progress.

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 core teachings presented in this excerpt originate from the foundational texts of Jewish tradition, specifically the Talmud (compiled between the 3rd and 6th centuries CE) and the Midrash (collections of homiletic teachings and biblical interpretations dating from the early centuries CE up to the medieval period). The Tanya, the specific work from which this excerpt is drawn, was authored by Rabbi Schneur Zalman of Liadi and first published in 1796. It serves as the foundational text of Chabad Hasidism, a prominent Jewish mystical and philosophical movement. The Tanya seeks to synthesize the esoteric teachings of Kabbalah with practical guidance for daily Jewish life, making profound spiritual concepts accessible to the common person.

### Actors and Aims

Primary Actors: The teachings are attributed to various rabbinic authorities throughout Jewish history, including the compilers of the Talmud and Midrash, and most directly, Rabbi Schneur Zalman of Liadi, the author of the Tanya.

Aims:

• Understanding the Human Soul: The primary aim is to illuminate the complex nature of the human soul, its inherent duality, and the spiritual struggle for self-mastery. This includes exploring the concepts of righteousness, wickedness, and the intermediary state of the benoni.
• Reconciling Apparent Contradictions: The text directly addresses apparent contradictions within Jewish tradition (e.g., the oath before birth versus the Mishnaic dictum about self-perception), aiming to provide a cohesive and profound understanding of these teachings.
• Practical Spiritual Guidance: By dissecting these spiritual concepts, the Tanya aims to provide individuals with the tools and insights necessary to navigate their spiritual lives, foster self-awareness, and serve God with joy and sincerity. It seeks to empower individuals to strive for spiritual growth despite the inherent challenges of human existence.
• Elevating the "Intermediate" Person: A significant aim is to redefine and elevate the status of the benoni (intermediate person), demonstrating that this state is not one of mediocrity but a crucial stage of spiritual engagement and potential.

### Historical Significance

These teachings are not merely ancient wisdom; they are deeply embedded in the historical consciousness of the Jewish people. The concepts of self-reckoning, the struggle against the yetzer hara (evil inclination), and the pursuit of righteousness have been central to Jewish thought and practice for millennia. The Tanya's articulation of these ideas, particularly its nuanced understanding of the benoni, arrived at a critical juncture in Jewish history. Published in the late 18th century, it emerged during a period of great upheaval and transformation for European Jewry, preceding the Haskalah (Jewish Enlightenment) and the rise of modern political movements like Zionism. The Tanya's emphasis on internal spiritual strength and the potential for profound transformation within each individual offered a powerful counterpoint to assimilationist pressures and a foundation for renewed Jewish vitality. Its teachings provided a framework for understanding Jewish identity and purpose that would continue to inform Jewish thought and action, including the nascent Zionist movement, which would later seek to translate spiritual aspirations into national and physical reality.

Two Readings

### Reading 1: The Covenantal Imperative of Self-Awareness and Continuous Striving

This reading frames the Tanya's excerpt through the lens of the covenantal relationship between the Jewish people and God, emphasizing the inherent responsibility and the ongoing, dynamic nature of spiritual growth. It sees the oath administered before birth not as a punitive decree, but as a profound initiation into a sacred trust. The command to "be righteous and be not wicked" is understood as an affirmation of the covenantal promise—that Israel is called to a life of holiness, to be a "light unto the nations." This aspiration is not a static achievement but a continuous striving, a perpetual engagement with the divine will.

The apparent contradiction between "regard yourself as if you were wicked" and "be not wicked in your own estimation" is resolved by understanding the distinction between objective self-assessment and subjective self-perception within the covenantal framework. The instruction to see oneself as potentially wicked, even when lauded by the world, is a crucial aspect of maintaining humility and vigilance. It acknowledges the ever-present danger of spiritual complacency and the insidious nature of the yetzer hara. This self-scrutiny is not meant to breed despair, but to foster a deep sense of accountability before God. It is the internal compass that keeps the covenantal commitment alive, preventing the erosion of spiritual standards under the guise of external validation. This is why the Tanya cautions against being so perturbed by this self-appraisal that one becomes "grieved at heart and depressed." Such a state would undermine the ability to serve God "joyfully and with a contented heart"—a cornerstone of authentic covenantal service. The joy in service, even amidst self-awareness of imperfection, is a testament to faith in God's mercy and the possibility of teshuvah (repentance).

The classification of individuals into tzaddik (righteous), rasha (wicked), and benoni (intermediate) is viewed not as a fixed spiritual destiny, but as a dynamic assessment of one's current relationship with the covenantal obligations. The "righteous man who prospers" and the "righteous man who suffers" reflect different manifestations of spiritual integrity, not a qualitative difference in their fundamental connection to God. The benoni, far from being a passive recipient of divine judgment, is understood as one who is actively engaged in the daily struggle to uphold the covenant. Rabbah's self-identification as a benoni is not an admission of failure, but a profound recognition of the ongoing battle against the yetzer hara, a battle that even the greatest among us must continually wage. The Tanya's explanation of the two souls—one from kelipat nogah (the realm of mixed good and evil) and one from the divine – underscores the internal covenantal dynamic. For the Jew, the soul from kelipat nogah contains the potential for good, making the struggle a process of elevating and refining the divine spark within this complex admixture. The aim is not to eradicate the "lower" soul entirely, but to ensure that it remains subservient to the divine imperative, a constant act of kiddushin (sanctification). This reading emphasizes that the covenantal path is one of constant effort, self-examination, and unwavering commitment, a journey of becoming, rather than arriving. It calls for a deep personal and collective responsibility to live up to the covenantal ideals, even in the face of overwhelming challenges.

### Reading 2: The Existential Imperative of Self-Mastery and the Pursuit of Authentic Identity

This reading interprets the Tanya's excerpt through the lens of existential philosophy and psychology, focusing on the individual's quest for authentic identity and self-mastery in a complex and often contradictory world. The oath administered before birth is seen as an existential imperative—a profound awareness of the inherent freedom and responsibility that comes with human existence. "Be righteous and be not wicked" is not a divine commandment in the traditional sense, but a call to self-definition and the construction of one's own moral framework. The injunction to "regard yourself as if you were wicked," even when the world affirms your righteousness, speaks to the existential burden of radical self-awareness. It is a recognition that external validation is ultimately superficial and that true authenticity lies in confronting one's own potential for failure, self-deception, and moral compromise. This internal confrontation is crucial for genuine self-knowledge, preventing the dangerous illusion of moral perfection.

The tension between the two Mishnaic dicta is framed as a core existential dilemma: how to maintain a healthy self-regard without succumbing to arrogance or self-deception, and how to confront one's own flaws without falling into debilitating self-loathing. The Tanya's insight that considering oneself wicked can lead to "grief at heart and depression" and hinder one's capacity for genuine engagement with life (serving God "joyfully") highlights the psychological necessity of balanced self-appraisal. This is not about denying one's flaws, but about integrating them into a cohesive sense of self, a self that is capable of growth and meaningful action. The concept of the five types—righteous, wicked, and the intermediate benoni—is interpreted as a spectrum of existential states, reflecting an individual's current relationship with their own agency and the choices they make. The "righteous man who prospers" and "suffers" represent different life outcomes for those who have achieved a degree of self-mastery. The benoni is not simply an "average" person, but one who is in a constant state of existential negotiation, grappling with competing desires and motivations.

Rabbah's declaration of being a benoni is seen as a profound act of existential honesty. It signifies a deep understanding of the ongoing internal struggle for self-integration, the realization that even at the highest levels of accomplishment, the potential for moral lapse remains. The Tanya's exploration of the two souls—one from the "blood of man" and the other from "divine" origin—becomes a metaphor for the inherent duality of human consciousness. The "soul which originates in the kelipah and sitra achara" represents the primal drives, the biological impulses, and the egoistic tendencies that are part of our embodied existence. The "good characteristics" found even in this soul, stemming from kelipat nogah, suggest that even our baser instincts are not entirely devoid of the potential for transformation. The "souls of the nations of the world" being from "other, unclean kelipot which contain no good whatsoever" serves as a stark contrast, highlighting the unique internal landscape of the Jewish person as a site of this complex admixture, a battleground for self-creation. This reading emphasizes that the pursuit of authenticity is an ongoing, often arduous process of self-discovery and self-creation, demanding constant vigilance against the forces that would lead to inauthenticity and moral compromise. It is a call to embrace the full spectrum of human experience, to integrate our contradictions, and to forge a meaningful existence through conscious choice and continuous self-reflection.

Civic Move

### Action: The "Shared Responsibility Dialogue"

This Civic Move proposes a structured dialogue initiative designed to foster understanding and repair within the complex landscape of Israeli society and its relationship with the broader Jewish people. It draws inspiration from the Tanya's exploration of internal struggle and the need for nuanced self-assessment, applying these principles to the collective sphere.

### Goal: To create a safe and structured space for diverse voices within Israeli society and its global Jewish diaspora to engage with the inherent tensions and aspirations surrounding national identity, social responsibility, and the ongoing project of building a just and ethical society. The dialogue aims to move beyond entrenched positions and foster a deeper appreciation for shared responsibilities and individual contributions.

### ### The Initiative: "Olam Katan, Tikun Gadol" (A Small World, A Great Repair)

This initiative will consist of a series of facilitated dialogues, both within Israel and between Israeli and diaspora communities. The core principle is to apply the Tanya's wisdom about self-awareness and the benoni to the collective national consciousness.

### ### Structure of the Dialogue:

1. Pre-Dialogue Preparation (The "Oath"): Participants will be encouraged to engage with preparatory materials that introduce the core concepts from the Tanya excerpt, focusing on the paradox of self-assessment and the idea of continuous striving. This could include short readings, videos, or guided meditations on the themes of humility, accountability, and the complexities of human motivation. Participants will be invited to reflect on their own roles and responsibilities in the national narrative.

2. Facilitated Small Group Discussions (The "Benoni" in Society): Participants will be divided into small, diverse groups (ideally including individuals from different religious, political, and socio-economic backgrounds within Israel, and representatives from various diaspora communities).

   • Prompt 1: "In Our Eyes, We Are...": Drawing on the Tanya's injunction to see ourselves as if wicked, groups will be asked to discuss: "What are the collective 'blind spots' or areas where our society, despite its achievements, might be falling short of its highest ideals? Where do we, as a people, need to be more vigilant and self-critical, even when the world praises us?" This encourages a non-judgmental examination of societal shortcomings and a recognition of the "evil inclination" at a collective level.
   • Prompt 2: "In Our Hearts, We Aspire...": Drawing on the aspiration to be righteous, groups will discuss: "What are the core values and aspirations that define our collective identity and our vision for the future? What kind of society are we striving to build, and what are the foundational principles that should guide us?" This focuses on the positive aspirations and the "good inclination" of the collective.
   • Prompt 3: "Navigating the Intermediate Path (The Benoni Collective):" This is the crucial step. Groups will discuss: "Given our self-awareness of both our aspirations and our shortcomings, how can we, as a collective, navigate the challenges of building a just and ethical society? What practical steps can we take to bridge the gap between our ideals and our realities? How can we foster a sense of shared responsibility for the 'intermediate' state of our society, recognizing that perfection is a journey, not a destination?" This encourages practical solutions and a commitment to ongoing repair.

3. Plenary Session (The "Five Types" of Societal Engagement):

   • Sharing Insights: Each small group will share key insights and practical suggestions from their discussions.
   • Identifying Societal Archetypes: Facilitators will guide a discussion on how the Tanya's categories (righteous who prosper/suffer, wicked who prosper/suffer, benoni) can be seen metaphorically in the ways different segments of society engage with its challenges. For example, are there groups acting as "righteous who suffer" by advocating for justice despite facing opposition? Are there instances of "wicked who prosper" where societal neglect leads to negative outcomes? The focus remains on understanding dynamics, not labeling individuals or groups permanently.
   • Focus on the Benoni Collective: The emphasis will be on how the majority, the "intermediate" collective, can actively contribute to positive change. This involves acknowledging the complexities and imperfections of collective action while still striving for moral progress.

4. Commitment to Action (The "Civic Deed"):

   • Personal Reflection & Commitment: Participants will be invited to write down one personal commitment stemming from the dialogue – a specific action they will take to contribute to societal repair or understanding.
   • Community Projects: The initiative will support the development of small, community-based projects that emerge from the dialogue, focusing on areas of shared concern identified by the participants (e.g., intergroup dialogue programs, initiatives addressing social inequality, educational programs on civic responsibility).

### ### Rationale and Connection to the Text:

• Shared Responsibility: The Tanya's emphasis on the individual's internal struggle for self-mastery directly translates to the collective responsibility of a people. Just as an individual has two souls, a nation has diverse internal forces and aspirations. The dialogue aims to bring these to the surface and foster a sense of shared ownership over the national narrative and its future.
• Nuanced Self-Assessment: The injunction to see oneself as if wicked, even when praised, encourages a critical yet constructive approach to societal self-assessment. It moves beyond nationalistic triumphalism or self-flagellation, fostering a mature recognition of both strengths and weaknesses.
• The Benoni as a Model for Collective Action: By focusing on the benoni, the initiative acknowledges that societal perfection is an elusive ideal. However, it reframes the benoni state not as a passive acceptance of mediocrity, but as an active, ongoing process of striving, learning, and repair. The collective benoni is the engine of continuous improvement.
• Bridging Divides: The dialogue aims to facilitate empathy and understanding between disparate groups within Israeli society and between Israel and its diaspora. By creating a space for honest conversation, it can help to mend societal rifts and strengthen the bonds of peoplehood, recognizing that every individual and community contributes to the "soul" of the nation.
• Future-Mindedness: Like the hopeful tone of the Tanya, this initiative is future-minded. It recognizes that the building of a just society is an ongoing process that requires continuous effort, learning, and adaptation. The "great repair" is not a singular event, but a sustained commitment to living up to our highest ideals.

This "Shared Responsibility Dialogue" seeks to be more than just a discussion; it aims to be a tangible step towards "repair" (tikkun) on a collective level, inspired by the profound insights into the human soul offered by Jewish tradition.

Takeaway

The Tanya's challenging paradox—to be righteous yet see oneself as if wicked—is not an invitation to crippling self-doubt, but a profound blueprint for authentic striving and collective responsibility. It teaches us that true spiritual and societal progress arises not from an illusion of perfection, but from a constant, humble engagement with our inherent complexities. For the Jewish people, and especially for the State of Israel, this means embracing the ongoing work of self-awareness, acknowledging our shortcomings with honesty, and channeling our aspirations into concrete actions that foster justice and compassion. The journey from aspiration to reality is rarely linear; it is the path of the benoni, the intermediate person, who grapples with the duality of our nature, both individually and collectively. By fostering dialogue that encourages this nuanced self-assessment and shared responsibility, we can move closer to building a society that reflects not just our highest ideals, but the profound, hopeful reality of continuous, imperfect, yet determined, repair. The ultimate takeaway is this: true strength lies not in denying our flaws, but in confronting them with courage, fostering understanding, and committing to the ongoing, vital work of building a better future, together.