Tanya, Part I; Likkutei Amarim 12:10

Hook

We stand at a crossroads, not just in the physical landscape of our ancient homeland, but within the very soul of our people. Israel, in its modern iteration, embodies a profound paradox: it is a miracle of rebirth, a testament to resilience and the realization of a two-thousand-year-old dream, yet it is also a crucible of immense internal and external tension. We are a nation striving, often faltering, to build a society that reflects its highest ideals while navigating the brutal realities of a fractured world. This constant pull between aspiration and actuality, between our "divine soul" and our "animal soul," is the enduring dilemma that shapes our collective journey.

How do we, as a people, collectively embody the virtues we demand of ourselves individually? How does a nation, perpetually under scrutiny and threat, cultivate the wisdom to transcend its immediate impulses – fear, anger, tribalism – and choose the path of enduring justice, compassion, and moral integrity? This is not merely an academic question; it is the existential challenge facing Zionism today. We grapple with internal divisions that threaten to tear us apart, with the moral weight of conflict and occupation, and with the immense pressure to define ourselves not just by what we have achieved, but by who we are becoming.

The hope, however, lies in the very nature of this struggle. If we believe, as our tradition teaches, that creation is inherently good and that humanity is endowed with the capacity for moral choice, then a nation, as a collective of souls, must also possess this capacity. The Zionist project, at its heart, is a radical act of self-determination, an assertion of the Jewish people's right and responsibility to shape its own destiny in its own land. But this destiny, if it is to be truly redemptive, must be forged not just with strength and ingenuity, but with profound ethical awareness. It requires a constant, vigilant effort to align our national actions with our deepest values, to allow our "brain" of principle to rule our "heart" of passion.

This isn't about achieving a static state of perfection, for such a state is elusive, perhaps even illusory, for both individuals and nations. Rather, it is about the process of striving, the continuous, conscious effort to choose holiness, kindness, and justice, even when the "evil" impulse – be it fear, greed, or animosity – reawakens. It's about acknowledging our imperfections, owning our mistakes, and relentlessly pushing ourselves towards a more just and compassionate future. This is the promise of the benoni, the "intermediate" person, a concept from Chabad philosophy that offers a powerful lens through which to understand the ongoing, complex, and hopeful journey of modern Israel. It's a call to embrace our responsibility, not just as a people who have a land, but as a people who are building a land worthy of its name.

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… the brain rules over the heart… For this is how man is created from birth, that each person may, with the willpower in his brain, restrain himself and control the drive of lust that is in his heart… 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.

Context

Date: Late 18th Century (circa 1797)

The Tanya was first published in 1797, a time of profound societal and spiritual upheaval in the Jewish world. The Chassidic movement, born out of a desire for spiritual renewal and accessibility, was still relatively young and facing significant opposition. The Enlightenment was challenging traditional religious frameworks, and Jewish communities across Eastern Europe were grappling with both internal and external pressures. This period also saw the nascent stirrings of modern Jewish identity and communal organization.

Actor: Rabbi Shneur Zalman of Liadi (Baal HaTanya)

Rabbi Shneur Zalman (1745-1812), the founder of the Chabad-Lubavitch dynasty, was a towering intellectual and spiritual figure. Known as the Alter Rebbe ("Old Rebbe"), he was a student of Rabbi Dovber of Mezeritch, the successor to the Baal Shem Tov, founder of Chassidism. The Alter Rebbe was a master of both revealed Torah (Talmud, Halakha) and hidden Torah (Kabbalah, Chassidut). He was also a community leader, strategist, and even a political figure, famously imprisoned by the Tsarist regime on charges of sedition, though later acquitted. His life's work was dedicated to intellectualizing and systematizing Chassidic thought, making its profound spiritual insights accessible and actionable for every Jew.

Aim: To make Chassidic philosophy accessible and provide practical guidance for spiritual growth and self-mastery

The Tanya (also known as Likkutei Amarim, "Collected Sayings") was written as a practical handbook for spiritual development. Its primary aim was to demystify complex Kabbalistic and Chassidic concepts, translating them into a clear, structured system for understanding the human soul and its relationship with the Divine. Specifically, it sought to provide a roadmap for the "intermediate" person (benoni), who is neither a fully perfected tzaddik (righteous person) nor a rasha (wicked person). The Alter Rebbe recognized that most people fall into this "intermediate" category, struggling daily with their conflicting impulses. The Tanya offers a realistic, yet demanding, path to continuous self-improvement, emphasizing the power of intellect (sechel) to control and direct one's emotions and actions. It's about conscious choice, constant vigilance, and the recognition that true spiritual work is an ongoing process of aligning one's inner and outer life with the Divine will, rooted in the inherent goodness of the Jewish soul.

Two Readings

The Tanya's concept of the benoni — the intermediate person who never sins in deed, speech, or thought, yet constantly battles a reawakening evil impulse through the supremacy of intellect over emotion — offers a potent, if challenging, framework for understanding Zionism and modern Israel. This is a text about internal struggle, about the consistent, conscious choice to elevate one's divine soul over one's animalistic urges. When we project this intensely personal, spiritual struggle onto the collective, national canvas of Israel, two powerful readings emerge, centering on peoplehood and responsibility.

The Benoni Nation: A Framework for National Ethics and Self-Correction

This reading proposes that Israel, as a national entity, can be understood metaphorically as a collective benoni. Just as the individual benoni possesses both a divine soul and an animal soul, Israel embodies a profound tension between its founding ideals and its pragmatic, often harsh, realities. Its "divine soul" is represented by its prophetic vision, its democratic principles, its commitment to justice, its historical role as a "light unto nations," and the deep moral wellsprings of Jewish tradition. Its "animal soul," however, manifests in the collective impulses of fear, hyper-nationalism, the trauma of millennia of persecution, the desire for unchecked power, internal strife, and the moral compromises inherent in statecraft and ongoing conflict.

The core struggle of the benoni is ensuring that the "brain rules the heart." For a nation, this means that its foundational principles, its democratic values, the ethical demands of Jewish law and prophecy, and the long-term vision for a just society must consistently guide its policies and actions, even when confronted by the raw emotions of fear, anger, or the expediency of political gain. When the "evil in the left part reawakens" after moments of national clarity or aspiration — perhaps after a peace initiative, a moment of unity, or a period of introspection — the nation must consciously prevent this base impulse from "carrying out this desire from the potential into the actual."

Consider, for example, the tension between security needs and human rights. The animal soul of the nation, driven by historical trauma and immediate threats, might advocate for policies that prioritize absolute security at the expense of the rights or dignity of others. The benoni nation, however, must allow its "brain" – its commitment to universal human rights, its prophetic call for justice, its internal democratic checks and balances – to assert its supremacy. It must "restrain itself and control the drive of lust that is in its heart," diverting its attention "toward the completely opposite direction, particularly in the direction of holiness." This translates into a national responsibility to constantly review policies, to acknowledge and rectify injustices, and to seek ways to protect its citizens without dehumanizing or oppressing others. This is the essence of "wisdom surpassing folly as light surpasses darkness" on a national scale. A small amount of moral clarity and ethical wisdom can illuminate and dispel a great deal of the "foolishness of the kelipah" (the shell of evil) that can infect national discourse and policy.

The Tanya states that the benoni "has never committed, nor ever will commit, any transgression." This sets an incredibly high bar for a nation, and perhaps implies that the benoni nation is one that never willfully chooses evil, but rather battles constantly against the temptation to do so. It means that even when "folly of the wicked fool rises openly in the left part of his heart, creating a lust for all material things of this world," the nation, through its institutions, its leaders, and its informed citizenry, must prevent these desires from translating into "actual violation." This applies to issues like corruption, the treatment of marginalized communities, or the conduct of military operations. The ideal benoni nation is one that, even when faced with internal or external provocations, refuses to let hatred, animosity, or a desire for revenge dictate its actions.

The ultimate expression of this national benoni is in its interpersonal relations, extended to its neighbors and adversaries: "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 is arguably the most radical and challenging application of the benoni concept to a nation like Israel, living in a volatile region. It doesn't mean passively accepting harm, but it means that even in the face of provocation and historical grievance, the national response should be governed by a profound commitment to long-term peace, reconciliation, and the inherent dignity of all people, rather than by reciprocal cycles of hatred and violence. It demands a sophisticated and deeply moral foreign policy, one that seeks opportunities for "favors" and constructive engagement even with those who have caused pain, as Joseph did for his brothers who had wronged him. This is not naive idealism; it is the ultimate expression of the "brain ruling the heart," a strategic commitment to a higher moral ground that ultimately serves the nation's deepest, most enduring interests.

Rav Kook, a foundational figure in religious Zionism, envisioned Israel not merely as a political entity but as a spiritual organism, a collective soul destined to bring unique spiritual light to the world. This aligns perfectly with the benoni nation. Kook believed that the physical rebuilding of the land was inextricably linked to the spiritual rebuilding of the people, and that the nation's ethical character was paramount. The benoni framework provides a practical, daily mechanism for this spiritual and ethical striving: acknowledging the constant internal battle, committing to continuous ethical choice, and leveraging the power of intellect and divine values to guide national action. The very existence of Israel, striving to be both a secure homeland and a just society, is a testament to this ongoing, complex, and hopeful benoni journey.

The Benoni Citizen: Cultivating Individual Responsibility in a Collective Project

While the first reading focuses on the nation as a collective, this second reading brings the Tanya's insights back to the individual, emphasizing how the personal spiritual work of each citizen directly impacts the collective character of the nation. The strength and moral integrity of the "Benoni Nation" are ultimately dependent on the cumulative "benoni" efforts of its individual citizens. In an era of intense political polarization, social media echo chambers, and the dehumanizing rhetoric often accompanying conflict, the call for each citizen to be a benoni is more vital than ever.

The benoni citizen is one who, even amidst the clamor and discord of national life, consciously strives to maintain personal integrity in thought, speech, and action. This means resisting the temptation to succumb to "sinful thoughts" of hatred, despair, or apathy towards fellow citizens or perceived adversaries. In a highly charged environment, it's easy for animosity, jealousy, anger, or grudges to rise from the heart towards the mind, especially concerning those with differing political, religious, or social views. The benoni citizen, following the Tanya's teaching, "gives them no entrance into his mind and will." Instead, their "mind exercises its authority and power over the spirit in his heart to do the very opposite."

This translates into a commitment to respectful dialogue, even with those whose opinions are profoundly different or challenging. It means actively seeking to understand, rather than merely to refute. It means choosing compassion and empathy over knee-jerk condemnation. For example, when confronted with news or social media posts that evoke strong negative emotions – anger at a political decision, fear of a security threat, frustration with a particular segment of society – the benoni citizen does not allow these impulses to dictate their immediate response. Instead, they pause, engage their "intellectual faculties," and choose a response rooted in a deeper commitment to the common good, to the unity of peoplehood, and to the ethical demands of their tradition. They "thrust out" the initial surge of animosity and strive to "conduct himself toward his neighbor with the quality of kindness and a display of abundant love."

This internal discipline is particularly crucial in shaping public discourse. The benoni citizen refrains from spreading "slanderous gossip" or engaging in dehumanizing rhetoric, even when it feels justified by the perceived wrongs of others. They understand that such actions, even if not physically violent, contribute to a toxic national atmosphere that erodes trust and makes genuine resolution impossible. The Tanya's emphasis on "sinful thoughts, which are more serious than actual sin" suggests that harboring internal hatred or wishing ill upon others, even if not acted upon, is profoundly damaging to the soul. For the benoni citizen, this means a constant vigilance over one's internal landscape, ensuring that even in moments of intense disagreement or frustration, the fundamental humanity and shared destiny of all members of the people are affirmed.

Furthermore, the benoni citizen applies the principle of "brain rules the heart" to their civic engagement. This means approaching national issues not with blind emotional allegiance to a particular party or ideology, but with thoughtful analysis, critical thinking, and a commitment to fact-based understanding. It involves resisting the "lusts of the world" – personal comfort, apathy, self-interest – that might lead one to disengage from civic responsibility. Instead, the benoni citizen actively participates, advocates for justice, and holds leaders accountable, always striving to align the national project with its highest ethical calling. Their "hidden love that is the natural adoration in the divine soul" for their people and land fuels a persistent, constructive engagement, even when the "burning love of G-d is not in a revealed state in his heart" (i.e., even when feeling disheartened or frustrated by the state of affairs).

In essence, the benoni citizen understands that the character of Israel is not solely determined by its leaders or its external circumstances, but by the myriad daily, internal choices made by its people. Every act of kindness, every thoughtful word, every moment of self-restraint in the face of provocation, every decision to choose unity over division, contributes to the collective "divine soul" of the nation. It is a call to personal responsibility, recognizing that the ongoing work of building a just and thriving Israel begins within each of us, demanding constant vigilance and a steadfast commitment to our highest ideals.

Civic Move

To translate the profound wisdom of the Tanya's benoni into actionable steps for Zionism and modern Israel, we must cultivate a national culture of "Benoni Dialogue and Civic Discipline." This civic move is not a one-time event, but an ongoing commitment to fostering spaces and practices where individuals and groups consciously apply the benoni's principles of intellectual supremacy over emotional impulse, and active striving for kindness, even in the face of deep disagreement and historical grievance.

The action is to establish "Benoni Circles for National Discourse" across Israel and within Zionist communities globally. These circles would be intentional, facilitated forums designed to address the most polarizing issues facing our people – from internal religious-secular divides, to the complexities of the Israeli-Palestinian conflict, to the challenges of economic inequality and social justice. The core methodology of these circles would be explicitly rooted in the Tanya's teachings on the benoni.

### Structure and Principles of Benoni Circles:

1. Commitment to "Brain Rules the Heart": Each participant would explicitly agree to a code of conduct emphasizing intellectual engagement over emotional reactivity. Before entering the discussion, participants would be encouraged to perform a brief moment of mindful reflection, akin to the benoni's preparation before prayer, to "bind his chabad (intellectual faculties) to G-d." This means:

   • Prioritizing Understanding: The goal is not to "win" an argument or convert others, but to genuinely understand differing perspectives, even if they challenge one's core beliefs.
   • Fact-Based Discourse: Encourage participants to ground their arguments in verifiable information and reasoned analysis, rather than purely emotive appeals or unsubstantiated claims.
   • Identifying "Animal Soul" Impulses: Facilitators would guide participants in recognizing when their own "animal soul" is stirring – manifesting as anger, defensiveness, fear, or a desire to demonize the "other." The group would collectively practice "thrusting it out with both hands" and averting their minds from such counterproductive thoughts.

2. Practice of "Repaying Offenders with Favors": This is perhaps the most challenging, yet transformative, aspect. In the context of dialogue, it means:

   • Active Listening with Generosity: When someone expresses a view that evokes "animosity or hatred, G-d forbid, or jealousy or anger, or a grudge and suchlike," the benoni commitment is not to give these feelings "entrance into his mind and will." Instead, one actively seeks to find the underlying valid concern, the shared humanity, or the common ground in the "offender's" statement, even if disagreeing with its expression or conclusion. This is the "display of abundant love" even towards those who provoke us.
   • Constructive Reframing: Instead of merely refuting, participants would be encouraged to reframe difficult statements in a way that opens avenues for commonality or alternative solutions. For example, if someone expresses a fear that seems extreme, instead of dismissing it, one might acknowledge the underlying concern for security and then offer a different approach to achieving it.
   • Seeking Mutual Benefit: The goal is always to move towards solutions that genuinely benefit all parties, even those with whom one has deep historical or ideological conflict, much like Joseph ultimately ensured the well-being of his brothers despite their past actions.

3. Commitment to Continuous Self-Correction: Like the benoni who is never a tzaddik but constantly striving, these circles would emphasize that the work of dialogue and national repair is ongoing. There is no final "victory" over the "evil impulse" of division, but rather a perpetual commitment to choosing unity, understanding, and compassion.

   • Regular Check-ins: Circles would meet regularly, not just in times of crisis, to build sustained relationships and trust.
   • Reflection on "Sinful Thoughts": Participants would be encouraged to reflect on their own internal biases, prejudices, and "sinful thoughts" about "the other," recognizing that these internal battles are as crucial as external actions.

### Implementation:

• Pilot Programs: Start with pilot "Benoni Circles" in diverse communities – universities, synagogues, community centers, workplaces, and even within government ministries or military units.
• Facilitator Training: Develop a robust training program for facilitators grounded in Tanya principles, active listening, conflict resolution, and compassionate communication.
• Curriculum Development: Create study materials that connect the Tanya text directly to contemporary Israeli dilemmas, using case studies and real-world examples.
• Public Awareness Campaign: Launch a campaign to popularize the concept of "Benoni Dialogue" as a critical tool for national resilience and ethical leadership.

This "Benoni Dialogue and Civic Discipline" is a civic move that directly addresses the benoni's struggle within the national context. It recognizes that true strength comes not from suppressing dissent or avoiding uncomfortable truths, but from engaging with them through intellectual rigor, moral courage, and an unwavering commitment to the inherent goodness and shared destiny of the Jewish people – and indeed, of all humanity in our shared land. By consciously applying the benoni's discipline, we can transform moments of potential division into opportunities for deeper understanding, collective responsibility, and genuine repair.

Takeaway

The journey of Zionism and modern Israel is, in many profound ways, the collective embodiment of the benoni's struggle. It is a testament to persistent hope, a nation constantly striving to align its actions with its highest ideals, even as it battles internal impulses of fear, division, and self-interest. Like the benoni, Israel is a work in progress, never perfectly righteous, but defined by its unwavering commitment to choose justice, kindness, and moral courage. Our responsibility, as a people and as individuals, is to embrace this ongoing work, allowing our intellect and shared values to guide our collective heart, ensuring that the light of wisdom perpetually overcomes the darkness of folly, for the enduring strength and redemption of our nation.