Tanya, Part I; Likkutei Amarim 12:1

Hook

We stand at a crossroads, gazing at the modern State of Israel. For many, it is the miraculous fulfillment of an ancient dream, a testament to resilience, a vibrant democracy in a challenging neighborhood. For others, it's a source of profound anguish, a complex geopolitical reality fraught with moral dilemmas and seemingly intractable conflicts. Both perspectives hold truths, often clashing, always demanding our engagement. How do we hold these tensions? How do we root our profound love and hope for Israel in a framework that acknowledges its imperfections, its struggles, its everyday challenges, without abandoning the vision of its highest ideals?

The temptation is often to categorize: Israel is either wholly righteous, a tzaddik nation beyond reproach, or it is fundamentally flawed, "wicked" in its very essence. Such binary thinking, while emotionally satisfying in its simplicity, ultimately fails to capture the nuanced, living, breathing reality of a nation, just as it fails to capture the internal complexity of a human being. Life, especially collective national life, rarely fits neatly into such boxes. It is in this space of uncomfortable yet honest complexity that we can find a profound, ancient teaching that offers not a solution, but a lens: the concept of the benoni, the "intermediate person," from Chabad Hasidism.

The benoni is not a perfect individual whose struggles are over, nor is he one who succumbs to sin. Rather, the benoni is defined by a constant, daily, moment-to-moment spiritual battle, a relentless commitment to moral action even as inner temptations and "evil" impulses arise. This isn't a state of effortless virtue, but one of persistent, disciplined effort. It's about having a strong enough "brain" (intellect, conscious will) to always override the "heart's" (emotions, animalistic desires) potential to lead to transgression, even if those desires still bubble beneath the surface.

Imagine a nation-state striving to be a benoni. It's a nation born of immense hope and spiritual aspiration, yet plunged into the messy reality of power, security, and global politics. It's a nation that, like an individual, possesses both a divine soul—its founding ideals of justice, democracy, and a haven for the Jewish people—and an "animal soul"—the primal instincts for survival, self-preservation, national interest, and the pursuit of power that can, at times, lead to moral compromise or even transgression.

The hopeful dilemma, then, is this: Can Israel, in its collective being, strive to be a benoni nation? Can it commit, daily and consistently, to never allowing its "evil inclination"—the pressures of conflict, the allure of unchecked power, the internal divisions, the human frailties of its leaders and citizens—to manifest in actual "sin" (grave injustice, moral abandonment, systemic oppression)? Can it, through its "willpower in its brain" (its democratic institutions, its legal system, its ethical discourse, its civil society), continuously overcome the "lusts of the world" (security obsessions, nationalistic fervor, political expediency) and choose the path of holiness, justice, and compassion, especially in its interactions with its neighbors and its own citizens? This is a demanding and often painful aspiration, yet it is one that offers a path forward, acknowledging the profound challenges without succumbing to cynicism, and holding onto the animating spirit of Zionism with an open heart and a strong spine. It calls us to see Israel not as a static ideal, nor as an irredeemable failure, but as a dynamic, striving entity, perpetually engaged in the sacred work of self-realization and moral accountability.

Text Snapshot

The benoni (intermediate) is he in whom evil never attains enough power to capture the “small city,” so as to clothe itself in the body and make it sin. He has never committed, nor ever will commit, any transgression; neither can the name “wicked” be applied to him even temporarily, or even for a moment, throughout his life. However, after prayer, when the state of sublimity... departs, the evil in the left part reawakens, and he begins to feel a desire for the lusts of the world and its delights. Yet, because the evil has not the sole authority and dominion over the “city,” it is unable to carry out this desire from the potential into the actual... because the brain rules over the heart...

Context

Date

First published in 1797. This text emerges from a period of profound spiritual and societal upheaval within Jewish life in Eastern Europe, as traditional structures faced the challenges of modernity, enlightenment, and nascent secularization. It was a time when the individual's spiritual path took on new urgency.

Actor

Rabbi Schneur Zalman of Liadi (1745–1812), the founder of Chabad Hasidism. Known as the Baal HaTanya, his seminal work, Tanya, sought to demystify Kabbalistic concepts and make profound spiritual psychology accessible to the broader Jewish public, offering a practical pathway to divine service and inner peace.

Aim

To provide a clear, systematic guide for spiritual self-improvement, particularly by defining the benoni as an achievable spiritual ideal for every Jew. Rather than presenting the tzaddik (perfectly righteous individual) as the only goal, Rabbi Schneur Zalman offered a realistic and empowering framework for navigating the internal struggle between one's divine and animal souls, emphasizing the power of intellect and conscious choice to ensure moral conduct, even amidst persistent temptation.

Two Readings

The Tanya's concept of the benoni offers a remarkably potent, albeit challenging, framework through which to understand the aspirations and realities of Zionism and the modern State of Israel. It compels us to move beyond simplistic binaries and engage with the nation's journey as a dynamic, evolving process, marked by both profound ideals and persistent internal and external struggles.

Reading 1: The Idealist Vision (The Tzaddik's Dream of Zion)

Early Zionism, in its foundational dreams, often harbored a vision akin to the tzaddik—a perfected, morally sublime Jewish entity. This was the aspiration for a nation that would transcend the compromises and complexities of ordinary nationhood, a "light unto the nations" that would embody the highest ethical and spiritual ideals of Judaism. This tzaddik ideal wasn't necessarily about individual spiritual perfection, but about the collective national soul reaching a state of harmonious unity, where the "evil inclination" (the baser aspects of national self-interest, power politics, or internal discord) would be completely sublimated and transformed.

The founders of political Zionism, like Theodor Herzl, envisioned a state that would not only solve the "Jewish problem" of antisemitism and statelessness but would also be a model society. Herzl, though secular, dreamt of a modern, enlightened state built on European values of justice and progress, a place where Jews could finally be "normal" and contribute fully to civilization. This was a civic tzaddik dream, free from the distortions of the diaspora, where the Jewish "soul" could finally express itself unhindered.

Spiritual Zionists, like Rav Kook, took this even further. For Rav Kook, the return to the land and the building of the state were intrinsically linked to a profound spiritual renaissance. He saw the national revival not merely as a political act but as a cosmic one, a divine unfolding that would usher in an era of unparalleled holiness. The Jewish collective, in its land, would be a tzaddik writ large, its every action imbued with divine purpose, its internal and external life reflecting a perfected harmony between the sacred and the mundane. The very air of the Land of Israel, for Kook, possessed a unique holiness that would elevate the souls of its inhabitants, naturally guiding them towards righteousness. In this vision, the nation's "animal soul" would be so fully refined and integrated into its "divine soul" that temptation towards injustice or moral failing would be minimal, if not entirely absent. The "burning love of G-d" would be in a "revealed state" in the collective heart, constantly guiding its actions.

Think of the early pioneers—the halutzim. Their self-sacrifice, their unwavering dedication to building the land, their communal spirit, their idealism in establishing kibbutzim and moshavim rooted in socialist principles and a deep connection to the land—these were expressions of a profound, revealed love for the collective vision. They were, in many ways, striving to live as a collective tzaddik, where personal desires were subsumed by the greater national good, where the "three garments of the divine soul—thought, speech, and act—engaged in the 613 commandments of the Torah" were reinterpreted through the lens of nation-building, agricultural labor, and self-defense. Their energy was channeled towards creating a new, just society, a beacon of hope and morality. The initial fervor, the sense of a grand, unifying purpose, represented a time when the "Supernal Intellect is in a sublime state," much like the benoni during prayer, where the "evil that is in the left part is subjected to, and nullified in, the goodness that is diffused in the right part." This was the moment of collective spiritual elevation, a glimpse of the tzaddik nation.

This idealist vision, however, inherently carries the seeds of disappointment. No human endeavor, especially a nation-state entangled in geopolitical realities and populated by imperfect individuals, can sustain the purity of a tzaddik state indefinitely. The "state of sublimity... departs," and the nation, like the benoni after prayer, finds itself grappling once again with the "lusts of the world and its delights"—the pragmatic demands of security, the complexities of power, the inevitable internal disagreements, and the difficult compromises of governance. The tzaddik dream, while inspiring, can become a source of profound disillusionment when confronted with the messy, often morally ambiguous, realities of statecraft and conflict.

Reading 2: The Benoni's Reality (Modern Israel's Struggle)

The benoni offers a more realistic, yet no less demanding, framework for understanding modern Israel. If the tzaddik dream represents Zionism's highest, often unattainable, aspiration, the benoni model reflects its enduring, day-to-day struggle to live up to those ideals amidst a turbulent existence. Here, the "small city" is the State of Israel itself, with its diverse population, competing ideologies, and formidable external pressures.

Israel, as a benoni nation, possesses a profound "divine soul"—its commitment to being a democratic and Jewish state, a haven for Jewish peoplehood, a land rooted in ancient values of justice, compassion, and human dignity. These are the "three garments of the divine soul... implemented in the body," guiding its foundational laws, institutions, and the aspirations of its citizens. The very existence of Israel, overcoming immense odds, can be seen as an act of tremendous "willpower in its brain," driven by a profound, if often hidden, "natural adoration" for its heritage and people.

However, like the benoni, Israel also contends with an "animal soul" from the kelipah in its "left part"—the primal drives for security, national self-interest, territorial integrity, and the often-harsh realities of military necessity in a hostile environment. These are the "lusts of the world and its delights" that reawaken after moments of national clarity or moral elevation. The ongoing conflict with Palestinians, the threats from neighboring states, the internal political polarization, the economic disparities, the challenges to its democratic institutions, the moral compromises inherent in occupation—these are all manifestations of the "evil" that "reawakens."

The core of the benoni's struggle is that "evil has not the sole authority and dominion over the 'city,' it is unable to carry out this desire from the potential into the actual by clothing itself in the bodily limbs." For Israel, this means that despite the powerful pull of security concerns, nationalistic fervor, or internal animosity, the nation must continuously strive to prevent these impulses from translating into actual "sin"—into systemic injustice, moral abandonment, or the complete erosion of its democratic and Jewish values. This requires a collective "brain"—its Supreme Court, its robust civil society, its free press, its academic institutions, its vibrant internal discourse, its ethical military codes—to "rule over the heart." It is the constant internal battle to ensure that even when "folly of the wicked fool rises openly," it does not lead to actual transgression.

Consider the explicit instruction in Tanya regarding interpersonal relations: "as soon as there rises from his heart to his mind some animosity or hatred... he gives them no entrance into his mind and will. On the contrary, his mind 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, to the extent of suffering from him to the extreme limits without becoming provoked into anger... but rather to repay the offenders with favors, as taught in the Zohar, that one should learn from the example of Joseph toward his brothers."

This passage presents an almost impossibly high bar for a nation-state engaged in a protracted conflict. Yet, it serves as a powerful moral compass for Israel as a benoni nation. It acknowledges that animosity and hatred will rise, especially in a context of violence and historical grievance. The benoni framework doesn't deny the existence of these feelings; it demands that the "mind exercises its authority and power" to prevent them from translating into national policy or widespread societal behavior that leads to injustice or vengeance. It calls for a constant striving towards "kindness and a display of abundant love," even towards adversaries, a commitment to seeking resolution, justice, and reconciliation, rather than merely perpetuating cycles of hatred. The example of Joseph, who repaid his brothers with favors despite their profound betrayal, is a deeply challenging but vital metaphor for Israel's relationship with its neighbors. It demands an ethical stance that transcends mere reciprocity, urging the nation to actively seek ways to "repay offenders with favors," even amidst justifiable anger and fear, by consistently offering paths to peace, justice, and mutual respect.

This benoni reading understands that Israel will never be a perfect tzaddik nation, free from internal struggles or external pressures. But it can be a nation that, through conscious collective willpower and moral vigilance, consistently chooses to act in accordance with its highest ideals, refusing to allow the "evil" that arises to manifest in actual "sin." It's a call to continuous self-correction, introspection, and ethical striving, recognizing that the battle for the soul of the nation is a daily, ongoing endeavor, never fully won, but never to be abandoned. It is a vision that embraces complexity, demands responsibility, and retains hope for a nation perpetually striving to fulfill its divine potential on earth.

Civic Move

To truly engage with Israel through the lens of the benoni is to commit to a profound and often uncomfortable civic move: establishing and nurturing spaces for candid, compassionate, and future-minded dialogue about the nation's ongoing moral and practical struggles. This is not about condemnation or naive praise, but about embodying the benoni's internal discipline on a collective, societal level. It's about developing a national "brain" that can consistently "rule over the heart" of reactive emotion and short-sighted self-interest, allowing for ethical self-correction and a steadfast commitment to justice, both internally and externally.

Dialogue with a Strong Spine and Open Heart

We must create platforms—be they educational seminars, community forums, interfaith dialogues, or even digital spaces—where individuals and groups can engage with Israel's realities, acknowledging the "lusts of the world" and the "folly" that arise, without succumbing to despair or demonization. This means:

• Internal Self-Scrutiny (within Israel and Diaspora): Encourage Israelis and diaspora Jews to openly discuss the nation's internal challenges: the democratic erosion, the treatment of minority populations, the widening social gaps, the religious-secular divide. Frame these not as indictments of an inherently "wicked" state, but as the benoni's daily struggle against its "animal soul." How can we, as a collective, apply our "willpower in our brain" to restrain these impulses and ensure that they do not translate into systemic "sinful thoughts" or, G-d forbid, "actual sin" in policy and practice? This requires a strong spine to face uncomfortable truths and an open heart to listen to dissenting voices from within the community, understanding that their critique often stems from a deep love for Israel's foundational ideals.
• External Engagement (with Palestinians and the Arab world): This is perhaps the most challenging application of the benoni principle. The Tanya instructs us to "repay the offenders with favors, as taught in the Zohar, that one should learn from the example of Joseph toward his brothers." This does not demand blind appeasement or naive trust, especially in contexts of real security threats. Instead, it calls for a national commitment to consistently seeking pathways to peace, justice, and mutual recognition, even when animosity and hatred "rise from the heart." It means cultivating a "mind" that actively seeks opportunities for dialogue, empathy, and constructive action, even with those who are perceived as adversaries. It demands a willingness to acknowledge the suffering of the "other," to explore shared humanity, and to invest in initiatives that build bridges rather than reinforce walls of separation. This "repaying with favors" in a national context might involve equitable resource distribution, genuine diplomatic efforts, investment in joint economic ventures, or even unilateral gestures of goodwill that demonstrate a commitment to a shared future, despite past grievances. It requires immense moral courage and a refusal to allow the "evil in the left part" (the desire for revenge, the fear of vulnerability) to dictate the nation's ultimate path.
• Educational Reform: Develop and promote curricula, both in Israel and the diaspora, that present a nuanced, complex, and historically honest narrative of Zionism and Israel. This means teaching the ideals alongside the realities, the achievements alongside the moral dilemmas. Rather than presenting a sanitized version, empower learners to grapple with the tension between the tzaddik's dream and the benoni's daily struggle. Equip them with the critical thinking skills to analyze policies, question narratives, and contribute to ethical discourse, fostering a generation that understands that true support for Israel means demanding its moral best, not overlooking its flaws.

Cultivating Collective Willpower

The benoni's ability to "restrain himself and control the drive of lust that is in his heart" relies on "willpower in his brain." For a nation, this means:

• Strengthening Democratic Institutions: Robust democratic checks and balances, an independent judiciary, a vibrant civil society, and a free press are the "brain" that enables a nation to self-correct, to resist the "lusts" of unchecked power, and to ensure accountability. Protecting and reinforcing these institutions is a civic move of paramount importance.
• Promoting Moral Leadership: Supporting leaders who demonstrate moral courage, intellectual rigor, and a commitment to long-term peace and justice over short-term political gains or populist appeals. Leaders who can articulate the benoni's vision and inspire the nation to strive for its higher ideals, even in times of profound difficulty.
• Individual Responsibility: Each citizen, in their thoughts, speech, and actions, contributes to the collective "soul" of the nation. Embracing the benoni ideal personally means refusing to entertain "sinful thoughts" of hatred or animosity towards fellow citizens or perceived enemies, actively seeking to understand different perspectives, and channeling one's energy towards constructive engagement rather than divisive rhetoric. It means holding oneself accountable for one's own contribution to the national discourse.

This civic move is not about achieving perfect peace or an end to all struggles. It is about committing to the process of striving, of never giving up on the ideal of a just and compassionate Israel, even as we honestly confront its imperfections. It’s about building a collective capacity to acknowledge the "evil" that arises, to feel the "lusts of the world," but to consistently choose the path of holiness, justice, and reconciliation, guided by the "willpower in our brain" and an unwavering faith in the divine potential within the "small city" of Israel.

Takeaway

The Tanya's profound teaching of the benoni offers a uniquely powerful lens for understanding Zionism and the modern State of Israel. It liberates us from the paralyzing binary of perfection or damnation, replacing it with a far more honest, hopeful, and actionable framework. Israel, like the benoni, is not a static ideal, nor is it irredeemably flawed. It is a nation in perpetual motion, a dynamic entity constantly engaged in the vital, often agonizing, work of self-realization and moral accountability.

This perspective demands of us a strong spine to face the complex realities and moral challenges of nation-building and conflict, without flinching from difficult truths or glossing over imperfections. Yet, it also calls for an open heart, one that holds onto the animating spirit of Zionism—the profound hope for a just, secure, and thriving Jewish homeland—without succumbing to cynicism or despair. The benoni model teaches us that true strength lies not in the absence of struggle, but in the unwavering commitment to choose the path of righteousness, justice, and compassion, even when "evil" impulses and "lusts of the world" inevitably arise.

Ultimately, the takeaway is a call to continuous responsibility. Just as the individual benoni is never "wicked for a single moment" because of their active, conscious choice to overcome temptation, so too must the collective "small city" of Israel continually strive to embody its highest ideals, to ensure that its actions, speech, and collective thoughts are guided by its divine soul. This is a journey, not a destination, demanding constant vigilance, ethical introspection, and a steadfast faith in the power of conscious will to shape a future worthy of its sacred promise. Israel's greatness lies not in its flawlessness, but in its continuous striving to be a benoni nation—a nation perpetually engaged in the holy work of becoming.