Tanya, Part I; Likkutei Amarim 11:1

Hook

Remember those campfire sing-alongs, belting out tunes with the whole camp? There was this one song, it always started with a hush, then built up to a crescendo, you know the one? "Dayenu!" – "It would have been enough!" We’d sing about all the amazing things God did for us, and even if He only did one of them, we’d still say, "Dayenu!" It was a song of gratitude, of recognizing blessings, big and small. Well, today, we're going to dive into a text that feels like the opposite of "Dayenu," a text that gets real about the struggles within us, the times when "enough" feels impossible, and how we navigate those moments. Get ready, because we're bringing campfire Torah to your grown-up living room!

Context

This section of Tanya, known as Likkutei Amarim, dives deep into the human psyche, exploring the inner workings of our souls. It's like looking at a complex ecosystem, where different forces are constantly at play.

Inner Wilderness

Imagine you're on a hike, deep in the woods. You're surrounded by towering trees, the rustling of leaves, the scent of pine. It’s beautiful, but also a little wild, right? This text is like that – it's exploring the wildness within us, the internal landscape where good and evil, light and shadow, are constantly interacting.

The Two Sides of the Coin

• Tanya is talking about two fundamental forces within us: the divine soul, which is inherently good and connected to God, and the "evil inclination" or kelipah, which pulls us away from that connection. It's like having two different voices in your head, one whispering encouragement and the other, doubt or temptation.
• The text describes these forces as being "opposite the other," drawing on a verse from Ecclesiastes. This isn't just a philosophical idea; it's about how these two inclinations manifest in our lives, in our choices and actions.
• Think of it like a compass. One needle always points north (towards the divine), but the other can swing wildly, pulled by magnetic interference (the kelipah). Our task is to learn to read and follow the true north, even when the other needle is spinning.

Text Snapshot

"One is the opposite the other"—the ‘wicked man who prospers’ is antithetical to the ‘righteous man who suffers.’ That is to say, the goodness that is in his divine soul which is in his brain and in the right part of his heart is subservient to, and nullified by, the evil of the kelipah that is in the left part. This type, too, is subdivided into myriads of degrees… There is the person in whom the said subservience and nullification are in a very minor way… Presently, however, the good that is in his divine soul asserts itself, and he is filled with remorse, and he seeks pardon and forgiveness of G–d.

Close Reading

This passage from Tanya is a deep dive into the spectrum of human behavior and the internal struggles that define it. It’s not just about categorizing people as "good" or "bad," but about understanding the dynamic interplay of forces within each of us. Let's break down some of the key insights.

Insight 1: The "Small City" and the Battleground Within

The Tanya introduces the concept of the "small city," which is a metaphor for our bodies. This "city" is the battleground where the divine soul (our inner goodness) and the kelipah (the evil inclination) fight for control. The text then describes different levels of this struggle. Some individuals experience only minor victories for the kelipah, where it prevails for brief periods, leading to actions that might be considered minor transgressions – a slip in speech, a fleeting impure thought, or even idleness when one should be engaged in learning Torah.

This is where the experience of being human truly resonates. We’ve all had those moments, right? Maybe it’s the urge to gossip about a colleague, the fleeting daydream that pulls you away from an important task, or the procrastination that keeps you from starting that project you know you should be doing. Tanya acknowledges this reality: the struggle is real, and it plays out in the "small city" of our bodies, influencing our deeds, our words, and our thoughts.

The brilliance here is in the nuance. It’s not an all-or-nothing scenario. The text highlights that even in these moments of lapse, the "good that is in his divine soul asserts itself." This is the spark of remorse, the inner nudge that says, "This isn't right." This is the moment of potential repentance, the seeking of pardon. It’s like the city’s watchtower, spotting the encroaching shadow and sounding the alarm.

• Translation to Home/Family Life: This insight teaches us radical self-compassion and understanding. When we see our children (or ourselves!) falter, it's easy to jump to judgment. But Tanya reminds us that these are often moments of internal struggle. Instead of just punishing the "bad behavior," we can try to understand the "battleground" at play. For example, if a child is acting out, is it a fleeting moment of frustration (a minor transgression in speech or deed), or is it a deeper struggle? This understanding can shift our response from condemnation to guidance. We can help them recognize the "remorse" when it arises, and guide them towards seeking forgiveness and making amends. It also means we need to be aware of our own "small city" and the battles we're fighting. Are we allowing our own kelipah to influence our words and actions towards our family? Recognizing our own struggles allows us to approach our family’s struggles with more empathy and grace.

Insight 2: The Spectrum of "Wickedness" and the Lingering Spark

The Tanya further elaborates on the spectrum of the kelipah's influence, describing individuals where this inclination prevails more strongly. In these cases, all "three garments" of the soul – thought, speech, and deed – can be affected, leading to more significant and frequent transgressions. Yet, even here, the text offers a glimmer of hope: "intermittently he suffers remorse, and thoughts of repentance enter his mind." This indicates that the "good that is in his soul" hasn't been extinguished; it's just gathering strength intermittently.

This is the description of the person who might be characterized as "wicked" by external standards, but who still experiences internal conflict. They may be caught in a cycle of sin, but the inner voice of conscience still speaks, albeit sometimes faintly. The Tanya distinguishes this from the truly hardened individual who "never feels contrition, and in whose mind no thoughts of repentance at all ever enter." This latter individual is described as the "wicked who suffers" (רשע ורע לו), signifying that their evil has so predominated that the good has been pushed to the periphery, standing aloof. However, even for this person, the text offers a profound assurance: "the gates of repentance are not closed to anyone." This is a powerful testament to the enduring spark of divine goodness within every soul.

The concept of the "three garments" is crucial here. Think of them as the outward expressions of our inner state. When the kelipah takes hold, it can manifest as negative thoughts, harsh words, or harmful actions. But the fact that repentance can still arise, even intermittently, suggests that the core of our being, our divine soul, remains intact. It’s like a powerful engine that, even if sputtering, can still be restarted.

• Translation to Home/Family Life: This insight helps us understand that even when we or our loved ones seem to be in a dark place, or engaging in behaviors that are problematic, there is still potential for change and growth. It encourages us to avoid writing people off entirely. For our children, this means maintaining open lines of communication and never giving up on them, even if they've made significant mistakes. It encourages us to look for the "lingering spark" of good, to acknowledge their efforts, however small, and to create an environment where repentance and reconciliation are possible. For ourselves, it means recognizing that even if we feel we've gone astray, the possibility of turning back is always present. It’s an invitation to cultivate the "good that is in our soul," to nurture that spark, and to be patient with ourselves and others on this journey of growth. It also reminds us that true transformation often comes through consistent effort, not just fleeting remorse.

Micro-Ritual

Let’s create a simple ritual to bring this idea of inner balance and the pursuit of good into your home, inspired by the concept of Shabbat and Havdalah.

The "Balancing the Scales" Candle Lighting & Blessing

This ritual is perfect for Friday night, as you light Shabbat candles, or as a mini-Havdalah ritual on Saturday night. It's about acknowledging the internal tug-of-war and actively choosing to invite in the good.

What you’ll need:

• Your regular Shabbat candles (or a special candle for Havdalah)
• A quiet moment, perhaps just before or after lighting the candles.

How to do it:

1. Hold the Flame: As you light the candles, or just after, hold your hands gently near the flame (without touching, of course!). Feel the warmth. This warmth represents the divine spark within you, the "goodness that is in your divine soul."

2. Acknowledge the Struggle (Silently or Out Loud): Take a deep breath. Silently, or in a whisper, acknowledge the internal "tug-of-war." You can say something like:

   • "Holy One, I acknowledge the different forces within me, the light and the shadow."
   • Or, more simply: "Help me to choose the good."

3. The "Inner Balance" Blessing: Now, bring your hands together as if you are gently cupping them. Imagine you are holding both the divine spark (the warmth) and the awareness of the struggle. Then, recite this short blessing (or create your own!):

   "Blessed are You, Adonai our God, Sovereign of the universe, who has sanctified us with Your commandments and commanded us to nurture the divine spark within. May the light of this flame remind me to bring balance to my thoughts, words, and deeds, and to always seek the good."

4. The "Dayenu" Echo: After the blessing, take a moment. Instead of saying "Dayenu," think about one small good deed or positive thought you want to nurture in the coming week. It could be as simple as being more patient, offering a compliment, or taking a few minutes to reflect. As you extinguish the candles (for Havdalah) or let them burn down (for Shabbat), carry that intention with you.

Why this works:

• Experiential: The warmth of the candle connects you to the "divine spark" metaphorically. The act of cupping your hands symbolizes holding both aspects of yourself.
• Mindful: It creates a pause to acknowledge the internal landscape, rather than just rushing through rituals.
• Action-Oriented: It leads to a concrete intention for positive action.
• Adaptable: It can be integrated into existing Shabbat or Havdalah practices, making it easy to adopt.

This micro-ritual isn't about perfection; it's about the intention to nurture the good. It’s a reminder that even when the "wickedness" feels strong, the divine spark is always there, waiting to be fanned into flame.

Chevruta Mini

Let's discuss this! Grab a partner, a family member, or even just ponder these questions yourself:

Question 1

Tanya describes the "wicked man who prospers" and the "righteous man who suffers." How does this contrast challenge our typical assumptions about what it means to be successful or to be struggling in life?

Question 2

The text states that "the gates of repentance are not closed to anyone." What does this idea mean to you personally, and how might it change how you approach a situation where someone (or yourself) has made a significant mistake?

Takeaway

This week's "campfire Torah" from Tanya reminds us that the human experience is a complex tapestry of light and shadow, of divine sparks and challenging inclinations. It’s not about achieving a flawless existence, but about recognizing the ongoing struggle within the "small city" of our being. The key takeaway is the profound truth that even in our moments of faltering, the divine spark within us remains, offering the potential for remorse, repentance, and a return to goodness. Our task is to be aware of this internal landscape, to nurture that spark, and to approach ourselves and others with compassion, understanding that the journey towards good is a lifelong one, and the invitation to return is always open.

Sing-able line suggestion: (Sung to the tune of "Oseh Shalom")

“The spark within, it flickers bright, Guiding us towards the light, Turning darkness into day…”