Tanya, Part I; Likkutei Amarim 11:1

Hook

This passage from the Tanya, a foundational text of Chabad Hassidism, grapples with a profound and enduring human dilemma: the internal struggle between good and evil, and how that struggle manifests in our actions and our very identity. It invites us to consider the complex spectrum of human behavior, moving beyond simplistic binaries of "good" and "bad" to explore the nuances of internal conflict and the potential for change. For us, as inheritors of a vibrant, yet often embattled, Jewish peoplehood, understanding these internal dynamics holds particular resonance. How do we navigate the persistent tensions within ourselves and our communities? How do we strive for progress and repair when faced with the often-uncomfortable reality of human fallibility? The Tanya offers a framework for introspection that can, surprisingly, shed light on the civic challenges of building a just and hopeful future for Israel and the Jewish people.

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… There is also the person in whom the wickedness prevails more strongly… However, he has not enough strength to vanquish the evil… But he who never feels contrition, and in whose mind no thoughts of repentance at all ever enter, is called the “wicked who suffers,” for the evil that is in his soul has alone remained in him…

Context

• Date: The Tanya, by Rabbi Schneur Zalman of Liadi, was first published in 1797. This section, Likkutei Amarim (Collected Teachings) Chapter 11, is part of the foundational exposition of Chabad philosophy.
• Actor: Rabbi Schneur Zalman of Liadi, the founder of the Chabad movement, a significant branch of Hasidic Judaism. He was a prolific scholar and mystic, deeply concerned with articulating the inner life of the individual and its connection to the divine.
• Aim: To explain the Chabad understanding of the human soul, its internal conflicts, and the spiritual dynamics that lead to sin, remorse, and the possibility of repentance. It seeks to provide a framework for understanding the varied spiritual states of individuals within the Jewish people, emphasizing that even those who falter retain a spark of divine goodness.

Two Readings

Reading 1: The Covenantal Imperative of Internal Struggle

This reading views the Tanya's exploration of the soul's internal battle through the lens of a covenantal responsibility. The text doesn't merely describe human nature; it implies a divine mandate for individuals to engage with their inner selves. The "divine soul" in the brain and heart represents the inherent connection to God, the spark of holiness bestowed upon us. The "evil of the kelipah" (a Kabbalistic term for spiritual impurity or husk) signifies the forces that pull us away from this divine connection.

The Tanya's detailed descriptions of different degrees of spiritual struggle are not meant to categorize individuals into fixed types, but rather to illustrate the dynamic and often messy process of living a life aligned with the covenant. The "wicked man who prospers" and the "righteous man who suffers" are not necessarily absolute states, but rather descriptions of prevailing spiritual tendencies at a given moment. The crucial element is the internal wrestling. Even when "subservience and nullification" occur, the text offers hope: "Presently, however, the good that is in his divine soul asserts itself, and he is filled with remorse." This remorse is the echo of the covenantal call, a reminder of our inherent connection and the obligation to return.

From this perspective, the text highlights the personal responsibility to cultivate the "good" within. The emphasis on thought, speech, and deed as conduits for both sin and potential holiness underscores that our spiritual lives are lived out in tangible ways. The "three garments" of the soul—thought, speech, and action—are where the battle for the divine soul is waged. The Tanya, therefore, calls for a constant, conscious engagement with one's inner state, recognizing that even minor transgressions, or even impure thoughts, can lead to a distancing from God, and that the capacity for repentance is a testament to the enduring nature of the covenantal bond. This is not about external judgment, but about internal self-governance and the continuous effort to align one's will with the divine will, a core tenet of Jewish tradition. The inherent goodness, even when seemingly dormant, is a divine gift that demands our active participation in its flourishing.

Reading 2: The Civic Dimension of Human Complexity and Hope

This reading interprets the Tanya's insights through a civic lens, focusing on how understanding human internal complexity fosters a more compassionate and effective approach to building society, particularly within the context of a Jewish people striving for self-determination and national renewal. The Tanya's detailed taxonomy of spiritual states—from the minor transgressor experiencing intermittent remorse to the "wicked who suffers" whose good is seemingly dormant—serves as a powerful antidote to simplistic judgments and dehumanization.

In the realm of nation-building, especially in a context as fraught with historical trauma and ongoing challenges as modern Israel, the temptation to divide people into easily categorized "us" and "them" is ever-present. This passage from the Tanya reminds us that within every individual, and therefore within any collective, there exists a spectrum of struggle. The "wicked man who prospers" might be the individual who has achieved external success but is internally compromised, while the "righteous man who suffers" might be enduring hardship but holding onto an inner moral core. This understanding is crucial for fostering empathy and recognizing the shared humanity that binds us, even across deep divides.

The Tanya's emphasis on the "good that is in his divine soul" and its potential to "assert itself" through remorse is a profound source of civic hope. It suggests that even those who have strayed, or who seem to be mired in negativity, possess an inherent capacity for change and return. This perspective is vital for any society that seeks to integrate, rehabilitate, and build bridges. It moves us away from retributive justice alone and towards restorative practices, acknowledging that the path to repairing communal fraying often involves recognizing and nurturing the latent good within individuals.

Furthermore, the notion that "thoughts of repentance enter his mind" highlights the importance of creating environments where such introspection is possible and encouraged. This translates to civic responsibility: how do we foster public discourse that allows for honest self-reflection and growth, rather than immediate condemnation? How do we build institutions that recognize the possibility of redemption and offer pathways for it? The Tanya, in its profound exploration of the individual soul's battle, offers a foundational principle for civic action: to always look for the spark of good, to understand the complexities of struggle, and to believe in the power of collective and individual renewal. This is not about excusing wrongdoing, but about recognizing the shared human condition and striving for a future where all members of the peoplehood can find their way back to their noblest selves.

Civic Move

Building Bridges Through Shared Vulnerability: The "Courageous Conversations" Initiative

Recognizing that the internal struggles described in the Tanya are a universal aspect of the human condition, a powerful civic move would be to establish a nationwide initiative called "Courageous Conversations." This initiative would aim to foster dialogue and understanding across diverse segments of Israeli society, acknowledging the complexities of individual and collective identity, historical narratives, and present-day challenges.

The core of this initiative would be to create safe, facilitated spaces—both in person and online—where individuals from different backgrounds (e.g., secular and religious, Mizrahi and Ashkenazi, different political viewpoints, different socioeconomic strata) can share their personal experiences of internal conflict, their aspirations, and their fears. The focus would not be on debating policy or assigning blame, but on sharing stories of vulnerability and the search for meaning, drawing inspiration from the Tanya's acknowledgment of the ongoing internal struggle and the potential for growth.

Specific Actions:

• Curated Storytelling Platforms: Develop accessible platforms (podcasts, online forums, community events) where individuals can share anonymized or personal narratives about their internal journeys, their moments of doubt, their ethical dilemmas, and their aspirations for a better self and a better society. These stories would be framed with an introduction that connects them to the timeless human struggle for goodness, as articulated in texts like the Tanya.
• Facilitated Dialogue Workshops: Organize workshops in communities, workplaces, and educational institutions that bring together diverse groups for structured, facilitated conversations. These workshops would use prompts that encourage participants to reflect on their own internal conflicts and their hopes for communal harmony, emphasizing empathy and active listening. The facilitators would be trained to guide discussions with sensitivity, drawing on principles of mutual respect and the understanding that everyone is on a path.
• Educational Resources on Human Complexity: Create accessible educational materials—short videos, articles, discussion guides—that explain the concepts of internal struggle, the spectrum of human behavior, and the importance of empathy, drawing parallels from Jewish tradition and modern psychology. These resources would be designed to equip individuals with the language and understanding to engage in more nuanced and compassionate interactions.
• "Covenant of Understanding" Pledge: Encourage individuals and organizations to take a public pledge to engage in courageous conversations, to listen with an open heart, and to strive for understanding across divides, recognizing that such dialogue is essential for the collective well-being of the Jewish people and the State of Israel.

The "Courageous Conversations" initiative, inspired by the Tanya's profound insight into the human soul's internal landscape, would aim to transform societal discourse from one of division and judgment to one of shared humanity, vulnerability, and a collective commitment to growth and repair. By fostering an environment where individuals feel safe to acknowledge their own struggles and to listen to the struggles of others, we can begin to build a stronger, more resilient, and more hopeful future for Israel and the Jewish people.

Takeaway

The Tanya, in its intricate exploration of the soul's inner battlefield, offers us a profound lesson for navigating the complexities of peoplehood and nationhood. It reminds us that division and judgment are often the easiest paths, but true progress—both personal and collective—lies in recognizing the shared human struggle for goodness. Even in moments of apparent darkness or failure, the spark of the divine soul, and the potential for remorse and repentance, remains. As we strive to build a just and hopeful future for Israel, let us carry this understanding with us: to approach ourselves and others with compassion, to acknowledge the inherent complexities of human behavior, and to believe, always, in the enduring power of the good within, and the possibility of its assertion, for the betterment of all.