Tanya, Part I; Likkutei Amarim 12:1

Hook

We live in an age of stark polarities, where the complexities of national identity and geopolitical realities are often flattened into opposing narratives. For those who hold a deep, principled connection to Israel, this can feel particularly acute. How do we grapple with the messy, often contradictory, realities of a modern nation-state born of ancient prophecy and urgent necessity, while holding fast to our ideals? How do we acknowledge the profound aspirations and breathtaking achievements of Zionism, yet remain honest about its struggles, its moral dilemmas, and the difficult choices it faces? The challenge is not merely external, but deeply internal: how do we maintain our "strong spine" of conviction while cultivating an "open heart" of empathy and self-reflection? This is the enduring dilemma of the benoni, the "intermediate person" in Chassidic thought – one who ceaselessly battles their inner impulses, never fully conquering them, yet never succumbing to sin. Can a nation, a people, or even a movement, embody this same dynamic tension, striving for its highest ideals even as it navigates the gritty, often compromising, path of existence? This text invites us to consider that perhaps the very essence of a vibrant, moral Zionism lies not in achieving a static perfection, but in the relentless, hopeful, and often agonizing process of becoming.

Text Snapshot

The Tanya, Part I; Likkutei Amarim 12:1, introduces the benoni (intermediate person) as one in whom evil never gains enough power to cause actual sin in thought, speech, or act. While the animal soul's desires may reawaken, the divine soul's intellect and innate love for G-d enable constant triumph over these impulses. The benoni is not a tzaddik (righteous person) because the evil inclination is not sublimated, but they never commit transgression, continually striving to direct their being towards holiness, ensuring the brain rules the heart and repelling harmful thoughts and actions.

Context

The Benoni: An Individual's Inner Battle

The Tanya, authored by Rabbi Schneur Zalman of Liadi in the late 18th century, is the foundational text of Chabad Chassidism. Its primary aim is to guide the individual in their spiritual quest, offering a practical path to divine awareness and self-mastery. Chapter 12:1, specifically, delineates the concept of the benoni, a figure often misunderstood yet central to the Tanya's message. Unlike the tzaddik who has completely transformed their evil inclination, or the rasha (wicked person) who succumbs to it, the benoni lives in a perpetual state of inner conflict. This isn't a passive struggle; it's an active, daily discipline where the divine soul, rooted in intellect (Chabad – Chochmah, Binah, Da'at), constantly asserts its dominance over the animal soul's desires. The benoni never allows evil to materialize into action, speech, or persistent thought. This concept was revolutionary, offering spiritual accessibility to the masses by suggesting that the most common experience of Jewish life – the struggle for moral and spiritual integrity – was not a sign of failure, but the very definition of a high spiritual rank. It democratized holiness, teaching that consistent effort and intellectual control, rather than effortless purity, were the true measures of spiritual success. The Tanya emerged in a period of intense spiritual and social upheaval for Eastern European Jewry, providing a framework for inner resilience amidst external pressures and internal challenges to traditional observance. It aimed to foster a deep, intellectual appreciation for G-d's unity and to inspire a fervent, yet disciplined, love and awe.

Zionism: A People's Collective Struggle

Centuries later, the Zionist movement emerged, a response to a different, yet equally profound, set of challenges. Born in the crucible of escalating antisemitism, the decline of traditional religious structures, and the rise of modern nationalism, Zionism was a diverse, multifaceted movement. Its primary actors were the Jewish people, fragmented across the globe, united by a shared history, culture, and an ancient longing for their ancestral land. The aim was nothing less than the national self-determination of the Jewish people in their historic homeland, Eretz Yisrael. This involved not only securing a physical refuge but also fostering a cultural and spiritual renaissance, creating a society that would embody Jewish values while thriving in the modern world. Early Zionism, particularly the secular political Zionism championed by Theodor Herzl, focused on the diplomatic and political efforts to establish a state. Religious Zionism, influenced by thinkers like Rav Kook, sought to integrate the national revival with a profound spiritual purpose, viewing the return to the land as a step in the messianic process. Socialist Zionism emphasized creating a just, egalitarian society. Despite their differences, all strands of Zionism shared a common thread: the conviction that the Jewish people deserved to be masters of their own destiny, free from persecution and able to contribute uniquely to humanity.

Bridging the Individual and the Collective: Tanya and Zionism

At first glance, an 18th-century Chassidic text on individual spiritual psychology seems distant from a 20th-century political movement for national liberation. However, the profound insights of the Tanya offer a potent lens through which to understand the complex journey of Zionism and modern Israel. The Tanya's concept of the benoni provides a metaphorical framework for understanding the ongoing struggle of the Jewish people as a collective, and the State of Israel as a national entity.

Consider the "small city" (the body/soul in Tanya) as the nascent and then established State of Israel, or even the collective Jewish people globally. The "evil inclination" (the yetzer hara) is not merely individual lust, but can be translated into the myriad challenges that threaten the Zionist project and the integrity of Israel: external existential threats, internal political fragmentation, moral compromises inherent in wielding power, economic disparities, social injustices, and the constant temptation for cynicism or despair. The "divine soul" (nefesh Elokit) represents the foundational ideals of Zionism: the pursuit of justice (Mishpat), righteousness (Tzedek), peace (Shalom), the aspiration to be a "light unto nations" (Or LaGoyim), the commitment to democratic values, and the profound historical and spiritual connection to the land and its heritage.

Just as the benoni never fully eradicates their evil inclination but consistently prevents it from manifesting as sin, so too Israel and the Zionist project are in a perpetual state of striving. Perfection is not attainable in the messy reality of statecraft, security, and diverse demographics. There will always be "desires" (temptations, pressures, conflicting interests) that "reawaken" after moments of high spiritual clarity or national unity. The challenge, as for the benoni, is to ensure that these desires, these pressures, these internal and external "evils," never "capture the small city" – never translate into actions, policies, or persistent societal attitudes that fundamentally betray the core "divine soul" ideals of the nation.

The Tanya's emphasis on the "brain ruling over the heart" becomes critically relevant. In the context of a nation, this implies that reasoned, ethical, and principled decision-making, guided by a deep understanding of history and values, must prevail over reactive emotions, tribalistic impulses, fear-mongering, or short-sighted political expediency. It calls for constant vigilance against the "folly of the kelipah and sitra achara" (the forces of impurity and opposition) manifesting as destructive rhetoric, dehumanization, or actions that undermine the long-term moral fabric of the society.

This metaphorical application suggests that the "intermediate" state is not a compromise, but a dynamic, active, and noble form of existence. For Israel, this means acknowledging its imperfections and ongoing struggles, not as failures, but as integral parts of its journey. It is a call to constant self-assessment, moral courage, and an unwavering commitment to its founding ideals, even when the path is fraught with tension and difficult choices. It is a hopeful vision, for it posits that the nation, like the benoni, can continuously strive for holiness and uphold its responsibilities, even without achieving an impossible, static utopia. The Tanya thus offers a spiritual bedrock for a resilient and ethically conscious Zionism, emphasizing internal discipline and moral fortitude as essential for collective survival and flourishing.

Two Readings

The Benoni Nation: A Constant Striving for Idealism Amidst Realpolitik

The concept of the benoni offers a profound and nuanced lens through which to understand the State of Israel, not as a static entity, but as a dynamic, living organism perpetually engaged in its own internal and external struggles. In this reading, we view the State of Israel, and indeed the broader Zionist project, as a "Benoni Nation." Just as the individual benoni never fully eradicates their evil inclination but prevents it from materializing into sin, so too Israel is engaged in a ceaseless effort to uphold its foundational ideals—its "divine soul"—while navigating the harsh realities and inevitable compromises of statecraft, security, and complex geopolitics—its "animal soul."

The "small city" described in Tanya 12:1 can be understood as the State of Israel itself, or the collective Jewish people. Its existence is constantly contested, both physically and ideologically. The "evil inclination" (yetzer hara) in this national context is multi-faceted. It encompasses external threats to its existence, which demand difficult security decisions that can sometimes challenge ethical boundaries. It also includes internal divisions and polarizations—the deep chasms between religious and secular, Ashkenazi and Mizrahi, left and right, Jewish and Arab citizens—that threaten national cohesion. Furthermore, it represents the temptations inherent in power: the potential for corruption, the erosion of democratic norms, the allure of nationalism over universal humanistic values, or the complacency that can set in once immediate existential threats recede. These are the "lusts of the world and its delights" that reawaken after moments of national clarity or spiritual elevation, threatening to "clothe themselves in the body" of the state's policies and actions.

The "divine soul" of the Benoni Nation, conversely, represents the foundational ideals upon which Israel was imagined and built. These are the prophetic visions of justice, righteousness, peace, and the aspiration to be a "light unto nations." They are enshrined in its Declaration of Independence, which promises full social and political equality to all its citizens, irrespective of religion, race, or sex, and pledges to safeguard the holy places of all religions. They are echoed in the Zionist pioneers' commitment to building a just society, reclaiming ancient Hebrew culture, and fostering mutual aid. These ideals represent the "thought, speech, and act engaged in the 613 commandments of the Torah"—the aspirational framework for a moral and ethical state.

The core struggle of the Benoni Nation is to prevent its "evil inclination" from ever "capturing the small city." This means that despite the intense pressures, the profound disagreements, and the difficult choices, Israel must never fundamentally betray its core democratic and Jewish values. It must strive to maintain its commitment to human rights, to uphold the rule of law, to foster equality for all its citizens, and to pursue peace, even when faced with significant provocations or internal dissent. The benoni's ability to "divert his attention altogether from the craving of his heart toward the completely opposite direction, particularly in the direction of holiness" translates into Israel's capacity to pivot from reactive, self-protective measures towards proactive, value-driven policies that align with its highest ideals.

Consider the ongoing challenge of the Israeli-Palestinian conflict. For the Benoni Nation, the "evil" might manifest as despair, dehumanization of the other, or succumbing to cynical realpolitik that disregards the plight of those under its control. The "divine soul" calls for a relentless pursuit of a just resolution, respect for the dignity of all peoples, and a commitment to security and self-determination. A Benoni Nation, therefore, would not achieve a perfect solution, but would constantly strive, through its "thought, speech, and act" (diplomacy, aid, security measures, internal discourse), to prevent any action that constitutes a fundamental betrayal of its moral covenant, even while acknowledging the internal "desires" (fear, anger, territorial claims) that reawaken.

Similarly, internal Israeli society, with its deep religious-secular divides or socio-economic disparities, represents another arena for the Benoni Nation's struggle. The "evil" here might be the temptation for one group to impose its will on others, to prioritize tribal identity over shared citizenship, or to allow economic inequality to fester. The "divine soul" calls for robust democratic dialogue, mutual respect, equitable resource distribution, and the cultivation of a shared civic identity that transcends sectarian lines. The Benoni Nation would not be free of these tensions, but would actively employ its "wisdom" (intellectual faculties, democratic institutions, legal frameworks) to ensure that these tensions do not lead to actual "sin" – to the systematic oppression of minorities, the undermining of democratic institutions, or the abandonment of its commitment to social justice.

This reading acknowledges that Israel, like the benoni, is not a tzaddik. It is not a flawless utopia, nor does it operate in an ideal world. It faces immense challenges and makes difficult, often controversial, choices. But its status as a Benoni Nation implies a constant, active resistance to succumbing to the "folly of the wicked fool." It means that even when "lusts of the world" (e.g., security paranoia, nationalistic fervor, economic pressures) reawaken, the "brain rules over the heart," ensuring that core values prevail and that actual "sin" (grave moral transgressions, systematic injustices, abandonment of democratic principles) is averted. The strength of the Benoni Nation lies not in its freedom from struggle, but in its unwavering commitment to engage in that struggle with integrity, self-reflection, and an enduring hope for a more just and peaceful future. It is a nation in perpetual spiritual and ethical motion, defined by its striving, not by its static perfection.

The Benoni Citizen: Individual Responsibility in the Collective Project

While the first reading focuses on the State of Israel as a collective benoni, this second reading shifts the lens to the individual citizen within the Zionist project. The Tanya's intricate description of the benoni's internal battle—the constant vigilance required to prevent negative thoughts, speech, and actions from taking hold—provides a powerful metaphor for the individual's ethical and civic responsibility in building and sustaining a moral nation. Here, each Israeli citizen, and indeed each person connected to the Zionist enterprise, is called to be a "Benoni Citizen."

The "small city" in this context is the individual's own being—their mind, heart, and actions—which contributes directly to the larger collective "city" of Israel. The "evil inclination" is not just personal temptation, but also the societal temptations that can erode the fabric of a nation: cynicism, apathy, tribalism, corruption, intolerance, or the tendency to engage in destructive discourse. These are the "lusts of the world and its delights" that can manifest as self-serving behavior, indifference to the suffering of others, or an unwillingness to engage in the difficult work of civic participation. The Tanya states that "a man does not sin unless a spirit of folly enters into him" – in the civic context, this "folly" can be understood as uncritical acceptance of divisive narratives, succumbing to groupthink, or failing to engage with opposing viewpoints with intellectual honesty.

The "divine soul" of the Benoni Citizen is their inherent capacity for goodness, their moral compass, and their commitment to the foundational values of the Jewish people and the State of Israel. This manifests as "thought, speech, and act engaged in the 613 commandments of the Torah," which can be reinterpreted as active citizenship, ethical conduct, responsible dialogue, critical thinking, and a dedication to the common good. It means upholding democratic principles, advocating for justice, participating in community building, and contributing to a vibrant civil society. The "burning love in the right part of his heart, to cleave to Him by virtue of the fulfillment of the Torah and its commandments out of love" can be understood as a passionate, principled commitment to the ideals of Israel and a fervent desire to see it flourish as a just and moral society.

The Benoni Citizen's struggle is to constantly ensure that the "brain rules over the heart." This means that reasoned deliberation, ethical reflection, and intellectual engagement must guide their civic actions and interactions, rather than raw emotion, prejudice, or unexamined biases. When "animosity or hatred... or jealousy or anger, or a grudge and suchlike" rise from the heart (as they inevitably do in a diverse and often polarized society), the Benoni Citizen "gives them no entrance into his mind and will." Instead, their intellect "exercises its authority and power over the spirit in his heart to do the very opposite and to conduct himself toward his neighbor with the quality of kindness and a display of abundant love." This is a call to active empathy, to seeking understanding across divides, and to responding to negativity with constructive engagement, even "to repay the offenders with favors, as taught in the Zohar, that one should learn from the example of Joseph toward his brothers."

Consider the current political and social climate in Israel, often marked by deep polarization. A Benoni Citizen, faced with a highly contentious political issue, would not automatically succumb to tribal loyalty or demonize those with differing views. Instead, they would engage in critical thought, seek out diverse perspectives, and strive for constructive dialogue. Their "thought, speech, and act" would be geared towards fostering unity and understanding, rather than exacerbating division. They would resist the "sinful thoughts" of contempt or dismissiveness towards fellow citizens, recognizing that such internal negativity, even if not acted upon, still harms the collective spirit.

Furthermore, the Benoni Citizen understands that the strength and moral standing of Israel are not solely determined by its government or its military, but by the aggregate moral integrity of its individual citizens. Every act of kindness, every instance of responsible civic engagement, every moment of resisting cynicism and embracing hope, contributes to the "divine soul" of the nation. Conversely, every act of intolerance, every succumbing to prejudice, every moment of apathy or disengagement, strengthens the "evil inclination" within the collective "small city."

This reading places a heavy emphasis on personal accountability. It challenges individuals to continually examine their own biases, confront their own prejudices, and actively choose to contribute positively to the national conversation and social fabric. It acknowledges that achieving a state of complete unity or perfect harmony might be elusive, just as the benoni never fully sublimes their evil inclination. However, it mandates a constant, active effort to prevent destructive forces from taking hold. The Benoni Citizen is one who, even after the inspiring "prayer" of national celebration or collective achievement, remains vigilant against the reawakening of individual or communal "lusts"—the temptation to turn inward, to become complacent, or to lose sight of the broader national mission of building a just and thriving society. Their ongoing struggle, their refusal to permit "sinful thoughts" or actions to prevail, is the bedrock upon which the moral resilience and future hope of the Zionist project truly rest. It is a powerful call to personal spiritual and ethical heroism in the service of a collective vision.

Civic Move

The "Benoni's Forum for Resilient Dialogue: Bridging Divides for a Stronger Israel"

Inspired by the Tanya's profound insights into the benoni's constant struggle to maintain moral and intellectual integrity amidst internal challenges, this civic move proposes a structured, intensive program designed to foster resilient dialogue and build bridges across the deep societal divides within Israel. The aim is to empower individuals and communities to embody the benoni's qualities—intellectual control over emotional impulses, a persistent commitment to core values, and the active redirection of negative energy towards positive action—in the context of national discourse and social cohesion.

Goal:

To cultivate a cadre of "Benoni Citizens" who can model constructive engagement, ethical deliberation, and compassionate understanding across Israel's most contentious social and political fault lines, thereby strengthening the nation's "divine soul" against internal "evil inclinations" of polarization, dehumanization, and apathy.

Specific Steps:

1. Curriculum Development: The Benoni's Guide to National Discourse (3-4 months)

• Phase 1: Foundations in Tanya & Jewish Thought: Develop a robust curriculum that introduces the concept of the benoni (Tanya 12:1 and related chapters) and its metaphorical applications to collective and individual responsibility in a national context. Integrate other relevant Jewish texts on machloket l'shem Shamayim (disagreement for the sake of heaven), ahavat Yisrael (love of Israel/fellow Jew), and the ethical imperatives of statecraft (e.g., Maimonides, Rav Kook). This phase will ground participants in a shared intellectual and spiritual framework.
• Phase 2: Modern Israeli Challenges: Incorporate case studies and readings on contemporary Israeli societal tensions (e.g., religious-secular relations, Jewish-Arab coexistence, socio-economic gaps, political polarization around judicial reform, security policy). The goal is not to solve these issues, but to analyze them through the benoni lens, identifying the "evil inclinations" (e.g., fear, prejudice, tribalism, despair) and the "divine soul" aspirations (e.g., justice, equality, shared society, security).
• Phase 3: Dialogue Skills & Emotional Intelligence: Integrate practical modules on active listening, empathetic communication, non-violent communication (NVC), conflict resolution, and cognitive behavioral techniques to help participants identify and manage their own emotional "animal soul" responses when engaging in difficult conversations. Emphasize the benoni's principle of "brain ruling heart."

2. Participant Recruitment & Formation of "Benoni Circles" (2 months)

• Target Audience: Recruit 100-150 diverse participants annually, divided into cohorts. Participants should represent a broad cross-section of Israeli society: religious Zionists, secular Israelis, ultra-Orthodox, Israeli Arabs, Druze, Ethiopian-Israelis, recent immigrants, residents of periphery towns, settlers, and residents of central Israel. Prioritize individuals in leadership positions or those with high community influence (e.g., educators, community organizers, aspiring politicians, journalists, religious leaders).
• Circle Formation: Create "Benoni Circles" of 10-12 participants, intentionally diverse in background. These circles will be the primary units for sustained dialogue and learning. Each circle will have a trained facilitator.

3. Intensive Retreats & Ongoing Virtual Engagement (6-8 months)

• Opening Retreat (3-4 days): Bring all participants together for an immersive experience. Introduce the curriculum, foster initial relationships, and establish ground rules for respectful, challenging dialogue. Begin with shared text study of Tanya 12:1 and initial discussions on its application.
• Bimonthly "Benoni Circle" Meetings (Virtual/In-person): Each circle meets regularly to delve into curriculum topics, engage in facilitated dialogue on specific societal tensions, and practice dialogue skills. The focus is on understanding diverse perspectives, identifying common ground, and collaboratively envisioning constructive paths forward, without necessarily seeking immediate consensus.
• Mid-Program Retreat (2-3 days): A second retreat to deepen connections, share insights across circles, and address emerging challenges in dialogue. This could include workshops on specific civic actions or policy proposals.
• Civic Action Challenge: Within their circles, participants identify a local or national issue related to societal division and propose a small-scale, practical "civic move" or intervention, applying their benoni learning to real-world challenges. This could be a community project, a joint advocacy effort, or an educational initiative.

4. Mentorship & Alumni Network (Ongoing)

• Mentorship: Pair participants with experienced mentors who have successfully navigated intergroup relations or public service in Israel.
• Alumni Network: Establish a vibrant alumni network to provide ongoing support, opportunities for continued learning, and collaboration on larger-scale initiatives. The goal is to create a growing community of "Benoni Citizens" who can influence their respective spheres.

Potential Partners:

• Academic Institutions: Hebrew University, Tel Aviv University, Bar-Ilan University, Ben-Gurion University (for curriculum development, research, and expert facilitators).
• Civil Society Organizations: Givat Haviva, Hand in Hand Schools, The Abraham Initiatives, Pardes Institute of Jewish Studies, Shalom Hartman Institute, BINA: The Jewish Movement for Social Change (for their expertise in dialogue, coexistence, and social action).
• Religious Institutions: Various Yeshivot, Seminaries, and community centers across denominations (for recruitment and spiritual guidance).
• Government & Municipalities: Local councils and relevant government ministries (e.g., Ministry of Education, Ministry of Social Equality) to support implementation and scale-up.
• Philanthropic Foundations: Foundations dedicated to strengthening Israeli society, fostering pluralism, and promoting shared society.

Examples of Successful Similar Initiatives (Modified for "Benoni" Lens):

• Masa Israel Journey / Birthright Israel Alumni Programs: Many of these programs include social action and dialogue components, demonstrating the potential for immersive experiences to foster connection and civic engagement. The "Benoni's Forum" would deepen the intellectual and spiritual framework.
• Dialogue Groups in Divided Societies: Initiatives in Northern Ireland, South Africa, and post-conflict regions have shown that structured dialogue, even when painful, can build trust and identify common ground. The Tanya framework adds a unique psychological and ethical dimension.
• "Study and Action" Programs: Programs like the "Gesher" organization or specific pre-military academies (Mechinot) that combine intensive Jewish study with social action. The "Benoni's Forum" would specifically focus on the internal "benoni" struggle as a tool for navigating external societal conflict.

This "Benoni's Forum" is not about achieving a utopian consensus, which the Tanya tells us is unrealistic for the benoni. Instead, it's about equipping individuals with the moral fortitude and intellectual discipline to constantly strive for a more just, unified, and ethical Israel, even amidst perpetual challenges. It is about actively preventing the "evil" of division and dehumanization from manifesting in destructive "thought, speech, and act," and instead channeling energy into building a resilient, compassionate, and truly hopeful future for the nation. It transforms the personal spiritual discipline of the benoni into a collective civic responsibility, making each citizen a guardian of Israel's "divine soul."

Takeaway

The ancient wisdom of the Tanya, through the lens of the benoni, offers a profoundly hopeful and realistic framework for understanding Zionism and modern Israel. It reminds us that the ideal is not a static, flawless state, but a dynamic, ongoing process of striving. Like the benoni, Israel, and each individual connected to its fate, is called to a perpetual, active battle—not against an external enemy alone, but against the "evil inclination" that can manifest as cynicism, division, moral compromise, or apathy. To be pro-Israel with complexity, with a strong spine and an open heart, is to embrace this benoni state: to relentlessly pursue justice, peace, and ethical governance, even as the "lusts of the world" (geopolitical pressures, internal strife, human imperfection) inevitably reawaken. It is to recognize that our greatest strength lies not in the absence of struggle, but in our unwavering commitment to ensuring that the "brain rules the heart," that our highest ideals always guide our actions, and that we never succumb to the temptation of abandoning our collective responsibility. The future of Israel, therefore, is not guaranteed by perfection, but by the continuous, courageous, and hopeful striving of a nation and its people to always choose the path of holiness.