Tanya, Part I; Likkutei Amarim 11:1

The Big Question

Have you ever found yourself wrestling with your own choices? Perhaps you've done something you later regretted, or maybe you've felt a strong urge to do something good, but found yourself unable to act on it. This internal struggle is a universal human experience, and in Judaism, it's a central theme. We often talk about "good" and "evil," but what do these terms really mean when we look within ourselves? Are we inherently good, inherently bad, or something in between? And how does this internal landscape shape our actions and our relationship with the Divine? Today, we're going to begin exploring a profound Jewish text, the Tanya, which delves deeply into the human soul and its capacity for both immense good and significant struggle. This text offers a framework for understanding our inner world, not as a static state, but as a dynamic battlefield where different forces constantly interact. It’s a journey into the very core of what it means to be human, within a Jewish context.

One Core Concept

At its heart, this passage from the Tanya introduces the idea of the soul as a space containing both divine goodness and a counteracting force of "evil" or "kelipah" (shell). These forces are in constant tension, and their relative strength determines a person's spiritual state at any given moment.

Breaking It Down

The Dynamic of Opposition

The Tanya opens by quoting Ecclesiastes 7:14, highlighting the stark contrast between the "wicked man who prospers" and the "righteous man who suffers." This isn't just a theological observation; it's a pointer to the internal reality of individuals. The text explains that in a person, the "goodness that is in his divine soul," located in the brain and the right side of the heart, can be "subservient to, and nullified by, the evil of the kelipah that is in the left part." This immediately tells us that our inner world isn't a simple equation of good versus bad. Instead, it's a complex interplay, where one force can overpower another.

Degrees of Struggle

The text doesn't present a simplistic "good or evil" binary. Instead, it emphasizes that this dynamic exists in "myriads of degrees." This is where the concept becomes incredibly relatable.

The Mildly Wicked: A Fleeting Struggle

The first category described is someone in whom the "subservience and nullification" of good by evil is "in a very minor way." These struggles are not constant; they happen "on rare occasions." When the evil prevails, it doesn't overwhelm the entire "small city" (our body and mind). Instead, it influences "only a part of it." This influence can manifest in three ways, corresponding to the "three garments" of the soul: deed, speech, and thought.

• Deed: This could be the commission of "minor transgressions." The emphasis is on the minor nature, suggesting that even when struggling, the individual isn't falling into the deepest pits of sin.
• Speech: This might involve utterances that "border on slander and scoffing." Again, it's about the edges, the things that aren't outright malicious but still lean towards negativity.
• Thought: This is where things get particularly interesting. The text states that "contemplations of sin" are "more serious than actual sin." Why? Because thought is the "innermost and closest to the soul." When the mind entertains sinful thoughts, the contamination strikes closer to our core being. This can range from actively contemplating a sin to harboring "impure fancies" or, even when it's time for spiritual pursuits like Torah study, turning one's mind to "vain things."

Even in these moments, when the "evil in his nefesh prevails," the text offers hope. The "good that is in his divine soul asserts itself," leading to "remorse" and a desire for "pardon and forgiveness." This capacity for repentance, for feeling regret and seeking atonement, is a crucial element.

The More Deeply Entangled

Next, the Tanya describes someone where "wickedness prevails more strongly." Here, all three "garments of evil" can be involved, leading to "more heinous and more frequent sins." However, even for this person, "intermittently he suffers remorse, and thoughts of repentance enter his mind." This suggests that the good, though weakened, is still present and capable of resurfacing. This state is described by the Rabbis as "The wicked are full of remorse." This implies a deep internal conflict, where the desire to do better is present, but the strength to overcome the evil is lacking. They haven't yet achieved the ability to "vanquish the evil so as to rid himself entirely of his sins and be as one who confesses and abandons [his evil ways, once and for all]."

The "Wicked Who Suffers"

The most challenging category is the "wicked who suffers." This is the person who "never feels contrition, and in whose mind no thoughts of repentance at all ever enter." For this individual, the "evil that is in his soul has alone remained in him," having "so prevailed over the good that the latter has already departed from within him, standing aloof." The commentary explains this as a state of "suspended animation"—the good is paralyzed, but not destroyed. This is a critical distinction, as it implies that even in the darkest of states, the possibility of reactivation and repentance remains open, as "the gates of repentance are not closed to anyone." The final mention of the Shechinah (Divine Presence) resting even on a "gathering of ten [Jews]" who are wicked underscores this profound Jewish belief in the inherent spark of divinity within every person, however obscured.

How We Live This

This understanding of the inner struggle has profound implications for how we approach our lives and our spiritual development.

Self-Awareness and Compassion

Firstly, this teaching fosters a deeper sense of self-awareness. We can begin to identify the internal tug-of-war within ourselves. When we act in ways we regret, we can recognize it not as an indication of our inherent, unchangeable nature, but as a moment where the kelipah gained temporary dominance. This can lead to greater self-compassion. Instead of harsh self-judgment, we can approach ourselves with understanding, recognizing that this struggle is part of the human condition.

The Power of Teshuvah (Repentance)

Secondly, the emphasis on remorse and the possibility of repentance is central to Jewish life. Teshuvah isn't just about saying "sorry"; it's about a profound internal process of turning back towards goodness. Even when we've stumbled, the presence of remorse, the flicker of a desire to do better, is a sign that the divine soul is still active. This encourages us to cultivate these moments, to lean into them, and to actively seek forgiveness and make amends. The Tanya reminds us that the capacity for change is always present, even if it requires significant effort.

A Framework for Growth

This understanding provides a framework for personal growth. It suggests that spiritual development is not about achieving a perfect, static state of goodness, but about learning to navigate the internal landscape, strengthening the good, and diminishing the influence of the negative. It encourages us to be mindful of our thoughts, speech, and actions, recognizing how they can either strengthen our connection to the divine or draw us away.

Understanding Others

Finally, this perspective can cultivate empathy for others. When we see someone struggling, we can remember that they too might be engaged in this internal battle. This doesn't excuse harmful behavior, but it can foster a more compassionate and nuanced understanding of human complexity, recognizing that individuals are often fighting unseen internal wars.

One Thing to Remember

The most crucial takeaway from this passage is that the struggle between good and evil within us is dynamic and exists on a spectrum. Even in moments of falling short, the presence of remorse is a powerful indicator of the enduring divine spark within, offering the continuous possibility of turning towards goodness.