Tanya, Part I; Likkutei Amarim 11:1

Hook

This passage from Rabbi Schneur Zalman of Liadi's Tanya, a foundational text of Chabad Hasidism, presents a profoundly disquieting yet ultimately hopeful portrait of human nature and the spiritual struggle. It grapples with the stark dichotomy of the righteous and the wicked, not as fixed states, but as fluid, ever-shifting battlegrounds within the individual soul. The Tanya plunges into the intricate inner workings of the human psyche, detailing how the divine spark, the "good" in our soul, can be overshadowed by the "evil" of the kelipah (husk or shell), leading to transgressions of thought, speech, and deed. Yet, even in the darkest corners of this internal conflict, the text points to the enduring presence of good and the perennial possibility of repentance. This exploration of internal struggle, of the dynamic interplay between good and evil within a person, holds a potent resonance for any endeavor that seeks to build and sustain a collective endeavor, especially one as complex and challenging as the Zionist project and the modern State of Israel. It asks us to consider: how do we navigate the internal divisions within ourselves, and how do those internal struggles manifest in our collective life? How do we foster a spiritual and ethical framework that acknowledges human frailty while championing the persistent capacity for growth and redemption? The hope embedded in the Tanya lies in its unwavering belief in the possibility of return, in the idea that the gates of repentance are never truly closed, offering a vital lens through which to view the ongoing narrative of the Jewish people and their return to their ancestral homeland.

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. There is the person in whom the said subservience and nullification are in a very minor way, and even these are not permanent or recurring at frequent intervals; but on rare occasions the evil prevails over the good and conquers the “small city,” that is, the body—yet not all of it, but only a part of it, subjecting it to its (evil’s) discipline, in deed alone, in speech alone, or in thought alone. 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. 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, having so prevailed over the good that the latter has already departed from within him, standing aloof, so to speak, over him.

Context

Date:

Late 18th Century (specifically, the first part of the Tanya, Likkutei Amarim, was published in 1795). This period marks the emergence of Hasidism as a major force within Eastern European Jewry, a movement deeply focused on imbuing Jewish life with spiritual fervor, joy, and a direct, personal connection to God.

Actor:

Rabbi Schneur Zalman of Liadi (1745–1812), the founder of the Chabad-Lubavitch Hasidic movement, known as the Alter Rebbe. He was a prodigious scholar, Kabbalist, and philosopher, tasked with articulating the complex spiritual teachings of Hasidism in a systematic and accessible manner for a broad audience. The Tanya is his magnum opus.

Aim:

To provide a comprehensive guide to spiritual life and the inner workings of the soul, making profound Hasidic philosophy accessible to the common Jew. The Alter Rebbe sought to explain the nature of the divine soul and the animal soul, the struggle between them, and the path to spiritual growth and connection with God through understanding, love, and fear of God. He aimed to equip individuals with the intellectual and emotional tools to navigate their spiritual challenges, emphasizing the importance of introspection, repentance (teshuvah), and the constant effort to elevate the self and the world.

Two Readings

Reading 1: The Internal Landscape of the Soul – A Microcosm of Collective Struggle

This reading views the Tanya's depiction of the internal struggle between the divine soul and the kelipah as a profound metaphor for the collective experience of the Jewish people, particularly in the context of Zionism and the modern State of Israel. The "small city" of the body, in this interpretation, represents the collective Jewish entity – the people, its institutions, and its land. The divine soul, with its innate inclination towards goodness, holiness, and covenant, mirrors the enduring spirit of Jewish peoplehood, its historical yearning for sovereignty, and its ethical imperatives. Conversely, the kelipah, the force of impurity and opposition, can be understood as the myriad challenges and temptations that confront the collective. These can manifest as internal divisions, assimilationist pressures, the allure of secular ideologies that may contradict core Jewish values, or even the ethical compromises that a nation-state, in its pursuit of security and survival, might be tempted to make.

The Tanya describes individuals who are "subservient to, and nullified by, the evil." In the collective realm, this could correspond to moments or periods where the Jewish people, in its national aspirations, has been swayed by assimilationist trends, has prioritized material success over spiritual integrity, or has succumbed to internal strife and disunity. The "minor transgressions" in deed, speech, or thought, when writ large upon the national canvas, can become significant societal challenges. For instance, the Tanya's mention of "uttering something that borders on slander and scoffing" can be seen in the context of divisive rhetoric or the demonization of fellow Jews within the national discourse. Similarly, "contemplations of sin" or "vain things" could represent the collective susceptibility to ideologies that undermine Jewish identity or divert attention from core responsibilities.

However, the Tanya's ultimate message is one of persistent hope and the possibility of repentance. The individual who "is filled with remorse, and he seeks pardon and forgiveness of G–d" finds a parallel in the collective's capacity for introspection, ethical reckoning, and renewed commitment to its foundational principles. When the Jewish people, facing internal or external crises, engage in a process of self-reflection, acknowledge past mistakes, and recommit to its covenantal obligations, this is a manifestation of collective teshuvah. The Tanya's description of the "wicked who suffers" as one "in whom no thoughts of repentance at all ever enter" serves as a stark warning. In the collective context, this could represent a national trajectory of denial, a refusal to confront difficult truths, or an abandonment of ethical responsibility, leading to a spiritual and moral decline.

The Tanya’s assertion that even the "completely wicked" can repent, for "the gates of repentance are not closed to anyone," is a powerful affirmation for a people who have faced near-annihilation. It suggests that the Zionist enterprise, in its striving for renewal and self-determination, is not merely a political act but also a spiritual one, a continuous effort to align the collective will with the divine purpose. The existence of the Shechinah (divine presence) resting even on a "gathering of ten Jews," regardless of their individual spiritual state, underscores the inherent sacredness of the Jewish collective. This reading emphasizes that the ethical and spiritual challenges faced by Israel are not unique to modernity but are continuations of an ancient struggle for self-mastery and covenantal fidelity, played out on a national stage. The hope lies in the persistent presence of the "good" within the collective, the enduring capacity for self-correction and return to a higher purpose, mirroring the individual's journey toward spiritual wholeness.

Reading 2: The Covenantal Imperative and the Challenge of Statehood

This reading frames the Tanya's insights through the lens of the covenantal relationship between God and the Jewish people, and the unique challenges presented by the establishment of a modern nation-state. The Tanya's exploration of the internal battle between the divine soul and the kelipah is here understood as a detailed exposition of the inherent tension within any covenantal community, a tension that is amplified when that community achieves national sovereignty. The "goodness that is in his divine soul" represents the core tenets of the covenant: justice, righteousness, compassion, and holiness, as well as the historical memory and spiritual heritage that bind the Jewish people. The kelipah, the opposing force, can be seen as the corrupting influences and temptations that arise from the exercise of temporal power and the demands of secular statecraft.

The Tanya's distinction between different degrees of spiritual weakness—from minor transgressions in thought, speech, or deed, to more pervasive sinfulness—mirrors the complex ethical dilemmas faced by a state. For instance, the "wicked man who prospers" could represent a state that achieves material success or military victory through means that compromise its ethical principles. The "righteous man who suffers" might be a more idealistic vision, a state that endures hardship precisely because it strives to uphold its values, even when it is politically or strategically disadvantageous.

The Tanya's emphasis on teshuvah (repentance) becomes particularly relevant here. For an individual, repentance involves a conscious turning away from sin and a return to God. For a nation, and specifically for the State of Israel, this translates into a continuous process of ethical self-scrutiny, a willingness to confront the moral implications of its policies, and a commitment to act in accordance with the highest Jewish ethical standards. The Tanya's warning against those who "never feel contrition" is a potent reminder of the dangers of national hubris, of becoming so entrenched in the exercise of power that one loses the capacity for self-criticism and moral accountability.

The concept of the "small city" being conquered by the kelipah in part resonates with the idea that even a nation dedicated to God can be partially compromised by the demands of the secular world. The "garments" of deed, speech, and thought can be seen as the actions of the government, the pronouncements of its leaders, and the prevailing public discourse. When these become corrupted, even if only partially, it represents a diminishment of the nation's spiritual integrity. The Tanya's insistence that "contemplation of sin is more serious than actual sin" highlights the crucial role of intention and the internal moral compass. In the political sphere, this suggests that the underlying motivations and ethical frameworks that guide policy decisions are as, if not more, important than the outward results. A policy enacted with impure intentions, even if it yields positive outcomes, can be spiritually damaging.

The Tanya's hope lies in the inherent resilience of the divine spark within the Jewish collective. The capacity for remorse and the pursuit of pardon, even for the "wicked who suffers," suggests that the State of Israel, despite its inevitable imperfections and ethical challenges, retains the potential for spiritual renewal. The inclusion of the verse about the Shechinah resting on any gathering of ten Jews, even if wicked, underscores the profound belief that the Jewish people, in their collective existence, are imbued with a divine purpose that transcends individual failings. This reading emphasizes that Zionism and the modern State of Israel are not just a political project but a continuous, often arduous, endeavor to manifest the covenantal ideals in the challenging arena of international politics and societal development, demanding constant vigilance and a commitment to ethical refinement.

Civic Move

The Practice of "Ethical Auditing" in the Public Square

Inspired by the Tanya's profound exploration of the inner struggle between good and evil, and the persistent call for teshuvah (repentance), I propose the establishment of a regular, public "Ethical Auditing" initiative within the framework of Israeli civic life. This move is designed to foster introspection, dialogue, and repair, acknowledging the complexities of human fallibility and the enduring capacity for growth, both individually and collectively.

The "Ethical Auditing" would not be a punitive tribunal, but rather a structured, facilitated process of collective self-reflection. It would draw upon the wisdom embedded in texts like the Tanya, which dissects the internal mechanisms of sin and redemption, and apply these principles to the public sphere. The aim is to create a space where the nation can collectively examine its actions, intentions, and the prevailing ethical climate, analogous to an individual examining their own thoughts, speech, and deeds.

Here's how it could function:

• Thematic Focus: Each "auditing" session would focus on a specific area of national life, such as the treatment of minorities, environmental stewardship, the ethical dimensions of security policies, or the discourse surrounding social justice. This mirrors the Tanya's detailed examination of different forms of transgression.
• Textual and Historical Grounding: The sessions would begin with the study of relevant Jewish texts – including passages from the Tanakh, Rabbinic literature like the Tanya, and historical accounts of ethical challenges faced by the Jewish people. This provides a rich historical and ethical framework, grounding the discussion in a long tradition of moral inquiry.
• Facilitated Dialogue: Trained facilitators, who understand both Jewish ethical thought and contemporary societal dynamics, would guide the discussions. The goal would be to foster open, honest, and respectful dialogue, encouraging participants to articulate their concerns, acknowledge different perspectives, and move beyond simplistic blame. This aligns with the Tanya's nuanced portrayal of varying degrees of moral failing.
• Identifying "Internal Kelipot": Participants would be encouraged to identify the "kelipot" – the negative inclinations, societal pressures, or ingrained biases – that may be influencing collective decisions and actions. This might include nationalistic fervor that overshadows ethical considerations, fear that leads to dehumanization, or economic interests that override moral imperatives.
• Exploring "Remorse" and "Teshuvah": The process would explicitly consider moments of national "remorse" and the pathways to collective "teshuvah." This involves acknowledging where the nation may have strayed from its ethical ideals and exploring concrete steps for repair and recommitment. This directly engages with the Tanya's central theme of repentance as an ongoing possibility.
• "Small City" Interventions: Just as the Tanya speaks of the "small city" of the body being conquered in part, the auditing would focus on specific areas where the collective "small city" of Israel might be vulnerable. This could lead to concrete policy recommendations or shifts in public discourse.
• Emphasis on "Peoplehood" and "Responsibility": The core of the initiative would be to strengthen the sense of shared "peoplehood" and collective "responsibility." It would aim to move beyond partisan divides by focusing on the shared ethical obligations that bind all Jews, irrespective of their political views. This directly addresses the constraint of centering peoplehood and responsibility.
• Public Reporting and Action: The outcomes of the "Ethical Auditing" would be publicly reported, not as pronouncements of guilt, but as humble assessments and calls to action. This could inform policy debates, shape public education initiatives, and inspire grassroots efforts for positive change.

This "Ethical Auditing" is a concrete manifestation of the Tanya's profound insight: that spiritual growth and ethical rectitude are not static achievements but a dynamic, ongoing process. By creating structured opportunities for collective introspection and dialogue, we can harness the enduring hope for teshuvah and strengthen the moral fiber of the State of Israel, ensuring that its pursuit of security and prosperity is always tempered by a deep commitment to justice, compassion, and holiness. It is an act of collective responsibility, a commitment to the ongoing work of building a just and ethical society, one that constantly strives to align its actions with its deepest values. This initiative seeks to move beyond the sensationalism of conflict and instead focus on the essential work of repair and renewal, grounded in the timeless wisdom of our tradition and the hopeful vision of a better future.

Takeaway

The Tanya, through its intricate dissection of the human soul's internal battle, offers a profound and hopeful lens through which to understand the complexities of Zionism and the modern State of Israel. It teaches us that the struggle between our highest aspirations and our baser inclinations is not a sign of failure, but an inherent part of the human condition, and by extension, the collective human endeavor. The hope lies not in achieving perfect purity, but in the persistent capacity for self-awareness, remorse, and, crucially, teshuvah – a turning back towards the good, a renewal of covenantal commitment. Even in the face of significant ethical challenges, the possibility of redemption remains, for the "gates of repentance are not closed to anyone." For Israel, this means embracing a continuous process of ethical self-examination, recognizing that the pursuit of national goals must always be intertwined with a deep commitment to justice and compassion. The "Civic Move" of "Ethical Auditing" is an attempt to translate this ancient wisdom into a practical, forward-looking approach, fostering a culture of responsibility and dialogue that strengthens the moral core of the nation and honors the enduring hope for a just and redeemed future.