Tanya, Part I; Likkutei Amarim 13:1

Hook

The passage from Tanya, Likkutei Amarim, Chapter 13, presents us with a profound and perhaps unsettling concept: the individual who is neither wholly righteous nor wholly wicked, but perpetually in a state of inner arbitration. This "intermediate person," the benoni, is not defined by a static state of being, but by a dynamic, ongoing struggle between two powerful internal forces: the divine soul, yearning for holiness and connection to the Infinite, and the animal soul, driven by the primal urges and desires of this world. This internal landscape, so meticulously described by Rabbi Schneur Zalman of Liadi, offers a potent lens through which to examine the complex realities of the Zionist project and the State of Israel. For Zionism, at its heart, is not a simple narrative of unblemished triumph, but a story of constant negotiation, of striving to embody lofty ideals amidst profound challenges, and of a people grappling with their historical destiny while navigating the turbulent currents of modernity. The benoni model, with its emphasis on continuous effort, self-awareness, and the acknowledgment of internal conflict, resonates deeply with the ongoing journey of the Jewish people in building and sustaining their homeland. It challenges us to move beyond simplistic binaries of good and evil, of success and failure, and to embrace the messy, yet vital, work of ethical and national self-definition. This exploration invites us to consider how this ancient wisdom can inform our understanding of contemporary Israel, fostering a more nuanced, hopeful, and responsible engagement with its present and its future.

Text Snapshot

“Intermediate people are judged by both [the good and evil natures], for it is written, ‘When He stands at the right of the destitute to deliver him from the judges of his soul.’… The evil nature [in the benoni], however, is no more than, for example, a magistrate or judge who gives his opinion on a point of law, yet it is not necessarily a final decision to be implemented in deed, for there is another magistrate or judge who is contesting this opinion. It is, therefore, necessary to arbitrate between the two, and the final verdict rests with the arbitrator. Similarly, the evil nature states its opinion in the left part of the heart, which thence ascends to the brain for contemplation. Immediately it is challenged by the second judge, the divine soul in the brain extending into the right part of the heart, the abode of the good nature. The final verdict comes from the arbitrator—the Holy One, blessed is He, who comes to the aid of the good nature…”

Context

The Genesis of the Tanya and its Philosophical Framework

The Tanya, particularly the first part, Likkutei Amarim, penned by Rabbi Schneur Zalman of Liadi and first published in 1797, emerged from a specific and dynamic intellectual and spiritual milieu. Its creation was not an isolated event but a response to the spiritual and intellectual currents of late 18th-century Eastern European Jewry. This was a period marked by immense social and political upheaval, including the partitions of Poland, the rise of new philosophical movements, and the emergence of Hasidism as a powerful spiritual force.

Rabbi Schneur Zalman of Liadi: Architect of Chabad Philosophy

Rabbi Schneur Zalman of Liadi (1745-1812), the central figure behind the Tanya, was a prodigious scholar and the founder of the Chabad branch of Hasidism. He sought to articulate a comprehensive philosophy that would make the esoteric teachings of Kabbalah and Hasidism accessible to a broader audience. His aim was to provide a practical framework for spiritual growth and to bridge the gap between intellectual understanding and emotional experience, particularly in the face of a rapidly changing world that threatened to erode traditional Jewish life and belief.

The Aim: Cultivating Internal Harmony and Divine Connection

The primary aim of Likkutei Amarim, and specifically this chapter, is to provide a profound understanding of the human spiritual condition and to offer a path toward cultivating internal harmony and a deeper connection with God. By delineating the concept of the benoni, Rabbi Schneur Zalman offers a realistic yet hopeful model for spiritual development. It acknowledges the inherent duality within human nature – the struggle between our base desires and our divine spark – and posits that true spiritual progress lies not in eradicating the "evil inclination" entirely, but in learning to manage, direct, and ultimately subordinate it to the divine will. This approach is crucial for fostering a sustained and authentic spiritual life, one that is grounded in self-awareness and a constant, active engagement with God's presence.

Two Readings

Reading 1: The Benoni as a Metaphor for National Self-Awareness and Ongoing Redemption

The concept of the benoni offers a powerful and nuanced lens through which to understand the Zionist endeavor and the lived experience of the State of Israel. Far from being a static, purely theological construct, the benoni serves as a profound metaphor for a people engaged in a continuous process of self-discovery, ethical development, and national redemption. This reading emphasizes the inherent tension within the Zionist project, acknowledging that the aspiration for a perfect, utopian society is constantly challenged by the realities of human nature and the complexities of existence.

The State of Israel, much like the benoni, is a construct perpetually in flux, defined not by its final achievements but by its ongoing striving. Its creation was born from an ancient yearning for self-determination and a spiritual homeland, a divine imperative to return to the land of our ancestors. This aspiration, rooted in the divine soul's yearning for connection and holiness, represents the loftiest ideals of Zionism. However, the establishment and sustenance of the State have also been inextricably linked with the "evil inclination" – the baser instincts of nationalism, power, and self-preservation that, while sometimes necessary for survival, can also lead to moral compromises and internal discord. The text’s depiction of the two "judges" within the heart, vying for control, mirrors the internal debates and ideological clashes that have characterized Israeli society since its inception. There are those who champion a vision of Israel as a purely secular, modern nation-state, while others see it as a divinely ordained entity, a spiritual beacon for the Jewish people and the world. This tension is not a sign of failure, but a fundamental aspect of its ongoing construction.

The benoni's struggle, as described in the Tanya, is not about eradicating the evil inclination but about managing its influence. Similarly, the Zionist project has never been about creating a perfect, sinless society, but about building a homeland where the Jewish people can flourish, practice their traditions, and live with dignity and security. This involves a constant negotiation between competing interests, a pragmatic approach to governance, and a persistent effort to uphold ethical principles even in the face of adversity. The "arbitrator" in this national context can be understood as the collective conscience of the Jewish people, guided by tradition, reason, and a commitment to justice. It is the ongoing process of debate, self-critique, and moral deliberation that shapes the character of the State.

Moreover, the benoni's self-perception is crucial: "Even if the whole world tells you that you are righteous, in your own eyes regard yourself as if you were wicked." This injunction toward humility and self-awareness is vital for a nation that has experienced profound historical trauma and carries a heavy burden of responsibility. It calls for a constant re-evaluation of actions and motivations, an avoidance of triumphalism, and a deep understanding of the potential for error. This internal "checking" mechanism is essential for preventing the "evil inclination" from gaining unchecked dominion over the national narrative and policy. The historical narrative of Israel, for instance, is often told through the lens of miraculous victories and unwavering righteousness. Yet, a more honest and mature understanding requires acknowledging the difficult choices, the moral dilemmas, and the unintended consequences that have accompanied its journey. This is not about self-flagellation, but about a commitment to truth and a recognition of the inherent fragility of even the most divinely inspired endeavors.

The text's emphasis on the divine assistance that empowers the good inclination is also deeply relevant. The enduring spirit of the Jewish people, their resilience in the face of persecution, and their capacity for innovation and creativity can be seen as manifestations of this divine partnership. The moments of profound spiritual connection, the dedication to Torah study and observance, and the acts of selfless altruism that have characterized Jewish history and continue to animate Israeli society are all expressions of the divine soul's ascendancy. These are the moments when the "glow radiated by the Divine light" illuminates the collective consciousness, enabling the nation to overcome its challenges and to strive for higher ideals.

Ultimately, viewing the Zionist project and the State of Israel through the lens of the benoni encourages a posture of hopeful realism. It liberates us from the burden of expecting perfection and instead empowers us to engage in the vital, ongoing work of ethical self-governance and spiritual striving. It calls for a continuous process of arbitration between competing values and aspirations, a recognition that redemption is not a destination but a journey, and that the strength of a nation, like that of an individual, lies in its capacity for self-awareness, humility, and an unwavering commitment to the ongoing pursuit of justice and holiness, even amidst the inevitable struggles. This reading invites us to embrace the complexity of Israel's reality, to acknowledge its imperfections without despair, and to redouble our efforts to foster its ethical and spiritual development, recognizing that the "final verdict" is always in motion, guided by a partnership between human effort and divine grace.

Reading 2: The Benoni as a Framework for Ethical Personalism and Collective Responsibility in the Modern Age

This second reading of the benoni concept, drawn from Tanya, focuses on its profound implications for individual ethical development and, by extension, for the cultivation of collective responsibility within the framework of modern nationhood, particularly as it relates to the Jewish people and the State of Israel. It moves beyond a purely theological interpretation to explore how this psychological and spiritual model can inform our understanding of personal agency, the nature of ethical action in a complex world, and the interconnectedness of individual and communal well-being.

At its core, the benoni model is a radical affirmation of personalism. It posits that each individual is a unique locus of divine potential and animalistic drive, constantly engaged in a process of internal deliberation. This internal deliberation, the contest between the divine and animal souls, is not a passive experience but an active, ongoing struggle. The benoni is not defined by his intentions or his fleeting moments of spiritual elation, but by his sustained effort to align his actions with his higher aspirations. This resonates powerfully with the modern emphasis on individual autonomy and the capacity for self-determination. In the context of Zionism, this translates to the idea that the building of a Jewish homeland is not merely a historical inevitability or a collective project, but a deeply personal undertaking for each Jew. Every individual has a role to play, and the ethical quality of their engagement – whether through immigration, study, military service, or civic participation – contributes to the overall spiritual and moral fabric of the nation.

The benoni's awareness of his own internal struggle, his self-assessment as "as if wicked," is not a call to perpetual guilt or self-loathing. Instead, it is an invitation to profound humility and rigorous self-examination. This is a crucial counterpoint to the often self-congratulatory narratives that can arise within any national movement, especially one that has achieved significant milestones. By urging individuals to constantly scrutinize their motives and actions, the benoni model fosters a culture of ethical accountability. This personal accountability is the bedrock of genuine collective responsibility. If individuals are committed to self-improvement and to wrestling with their own inclinations, they are more likely to contribute constructively to the broader society.

In the context of the State of Israel, this framework highlights the critical importance of civic virtue and ethical leadership. The "arbitrator" – God – is understood to aid the good inclination, but this assistance is not passive. It requires active participation, a conscious choice to align with the divine. This means that for the State of Israel to truly embody its highest ideals, its citizens and leaders must constantly engage in this internal arbitration, striving to ensure that decisions and policies are guided by justice, compassion, and truth, rather than by self-interest or unbridled nationalism. The concept of "truth" as an "unbounded inheritance" and the "middle bolt which secures [everything] from end to end" underscores the idea that ethical principles are not relative or ephemeral, but foundational and enduring.

Furthermore, the benoni model acknowledges the inherent imperfections of human beings and societies. The evil inclination is not eradicated but kept in check. This realistic appraisal of human nature is essential for building a sustainable and resilient society. It allows for the recognition of mistakes, the process of forgiveness, and the ongoing commitment to repair. For Israel, this means acknowledging the complexities of its geopolitical situation, the challenges of living in a diverse and sometimes contentious region, and the need for continuous dialogue and reconciliation. It means understanding that the pursuit of peace and security is an ongoing process, not a final destination, and that it requires constant ethical vigilance.

The benoni's struggle is also characterized by moments of intense spiritual connection, particularly during prayer. These moments, while transient, are vital fuel for the ongoing effort. They provide a glimpse of the divine and a renewed commitment to the path of holiness. In a national context, these moments can be seen as the collective spiritual experiences that bind a people together – the observance of holidays, acts of communal prayer, and shared moments of reflection and remembrance. These experiences reinforce the sense of peoplehood and shared destiny, providing the spiritual sustenance needed to persevere through difficult times.

Finally, this reading emphasizes the interconnectedness of individual and collective responsibility. The ethical development of each benoni contributes to the moral health of the entire community. When individuals strive for self-mastery and act with integrity, they create a ripple effect that strengthens the social fabric. Conversely, the ethical failings of individuals or groups can have detrimental consequences for the entire nation. Therefore, fostering a society where individuals are encouraged and equipped to engage in the internal arbitration of their desires and impulses is paramount for the well-being of the collective. The State of Israel, as a manifestation of the Jewish people's collective will and aspirations, has a unique responsibility to cultivate this ethical personalism, recognizing that its strength and legitimacy are intrinsically tied to the moral character of its citizens and its commitment to enduring principles of justice and truth.

Civic Move

Establishing a National "Ethical Arbitration Council" for Dialogue and Deliberation

To translate the profound insights of the benoni model into a tangible civic action that fosters dialogue, learning, and repair within the context of Zionism and modern Israel, we propose the establishment of a National "Ethical Arbitration Council" (EAC). This council would serve as a dedicated, structured forum for grappling with the inherent tensions and complexities of Israeli society, mirroring the internal arbitration described in the Tanya at a national level.

I. Purpose and Vision:

The EAC’s primary purpose is to create a space where the "divine soul" and the "animal soul" of the nation can be heard and arbitrated. It aims to foster a culture of ethical self-awareness, reasoned debate, and constructive problem-solving, acknowledging that the pursuit of a just and flourishing society is an ongoing, dynamic process, not a fixed endpoint. The vision is to move beyond polarized discourse and toward a more nuanced understanding of competing values and interests, ultimately strengthening the ethical foundations of the State of Israel and its peoplehood.

II. Structure and Composition:

The EAC would be a multi-stakeholder body, deliberately designed to represent a broad spectrum of Israeli society and thought. Its composition would reflect the "judges" and "arbitrators" of the benoni:

• Representatives of Diverse Ideological Streams: This would include individuals representing the political spectrum (from secular to religious Zionism, from right to left), as well as those from various cultural and ethnic backgrounds within Israel. The aim is not consensus on every issue, but a respectful engagement with differing viewpoints.
• Ethical and Religious Scholars: A core component would be esteemed scholars from diverse Jewish traditions (Orthodox, Conservative, Reform, Reconstructionist, secular humanistic), as well as ethicists from secular philosophical backgrounds. These individuals would provide the interpretive framework for ethical deliberation, drawing on both ancient wisdom and contemporary thought.
• Social Scientists and Historians: Experts in sociology, psychology, political science, and history would offer data-driven insights and historical context, helping to ground discussions in reality and to understand the roots of societal tensions.
• Community Leaders and Representatives: Individuals with deep connections to various communities (e.g., Mizrahi, Ashkenazi, Ethiopian, Arab-Israeli citizens, new immigrants, kibbutznikim, urban dwellers) would bring lived experiences and the voices of their constituents to the table.
• Youth and Future Leaders: A dedicated cohort of young people, representing the future of Israel, would ensure that the council is future-oriented and that the concerns of the next generation are addressed.
• Neutral Facilitators: Experienced mediators and facilitators, trained in conflict resolution and dialogue, would guide the council's proceedings, ensuring respectful and productive discussions.

III. Mandate and Function:

The EAC would not be a legislative body, but a council of deliberation, learning, and recommendation. Its mandate would include:

• Identifying and Articulating Key Societal Tensions: Proactively identifying areas of significant ethical and ideological contention within Israeli society – for example, the relationship between religion and state, the ongoing conflict with the Palestinians, issues of social justice and economic inequality, the integration of diverse communities, and questions of national identity.
• Facilitating Deep Dialogue and Learning: Creating a safe and structured environment for representatives to engage in open and honest dialogue, moving beyond accusatory rhetoric to genuine understanding. This would involve educational components, where participants learn from each other's perspectives and historical narratives.
• Developing Ethical Frameworks and Principles: Drawing on the rich tapestry of Jewish tradition and universal ethical principles, the council would work to articulate guiding ethical frameworks for navigating complex issues. This would involve exploring the "arbitration" process – how to weigh competing values and arrive at responsible decisions.
• Issuing Recommendations and Public Reports: The council would publish reports, recommendations, and analyses of key societal issues. These would be presented to the government, the Knesset, civil society organizations, and the public, serving as a resource for informed decision-making and public discourse.
• Promoting Public Education and Engagement: Developing educational materials and initiatives to bring the principles of ethical deliberation and self-awareness to a wider audience, empowering citizens to engage in their own "internal arbitration" and contribute to a more ethical national discourse.
• Serving as a "Moral Compass": In times of national crisis or significant ethical challenge, the EAC could be called upon to offer reasoned, ethically grounded perspectives to guide public opinion and policy.

IV. Operational Model:

• Regular Convenings: The council would meet regularly, perhaps quarterly, for extended sessions, with smaller working groups convening more frequently on specific issues.
• Issue-Specific Task Forces: For critical issues, dedicated task forces would be formed, comprising relevant members of the council and external experts.
• Public Engagement Platforms: The EAC would actively engage the public through its website, social media, public forums, and partnerships with educational institutions.
• Interfaith and Intercultural Dialogue: Deliberate efforts would be made to foster understanding and collaboration with Arab-Israeli citizens and other minority groups within Israel, recognizing the interconnectedness of all its inhabitants.
• Partnerships: Collaboration with existing civil society organizations, academic institutions, and government ministries would be essential for the council's effectiveness.

V. Addressing Tensions Without Sensationalism:

The EAC would be explicitly committed to naming tensions without sensationalism. This means:

• Focus on Process, Not Polemics: Emphasizing the how of dialogue – respectful listening, evidence-based reasoning, and a shared commitment to finding common ground – rather than engaging in partisan attacks.
• Acknowledging Complexity: Rejecting simplistic binaries and embracing the multifaceted nature of Israeli society and its challenges. The benoni model itself is a testament to this complexity.
• Promoting Empathy: Encouraging participants to understand the perspectives and motivations of those with whom they disagree, even if they do not agree with their conclusions.
• Data-Driven and Tradition-Informed: Grounding discussions in both empirical evidence and the ethical wisdom of Jewish tradition, offering a balanced and robust approach.

VI. Centering Peoplehood and Responsibility:

The EAC's very existence is a testament to peoplehood and responsibility. By bringing diverse voices together, it affirms the shared destiny and interconnectedness of the Jewish people in Israel. Its mandate to deliberate and recommend places a direct emphasis on collective responsibility for the ethical trajectory of the nation. Each member, by participating, embodies the spirit of the benoni, taking on the personal responsibility to contribute to the arbitration of the nation's moral compass.

VII. Example of a Potential Initiative:

Imagine a situation where a new settlement is being planned in a sensitive area, sparking intense debate between those prioritizing national security and territorial continuity and those concerned about the impact on Palestinian populations and the possibility of peace. The EAC could convene a task force comprising religious leaders, security experts, Palestinian community representatives, international law scholars, and ethicists. This task force would:

1. Educate: Present the historical context of the area, the legal arguments surrounding land use, and the perspectives of all affected communities.
2. Deliberate: Facilitate structured dialogues where all stakeholders can voice their concerns and proposed solutions.
3. Arbitrate: Guided by principles of justice, security, and the well-being of all people, the council would aim to identify potential compromises or innovative solutions that mitigate harm and advance the cause of peace.
4. Recommend: Issue a public report outlining the findings, ethical considerations, and potential policy recommendations for the government and the public.

By establishing the National Ethical Arbitration Council, Israel can institutionalize the wisdom of the benoni, fostering a more mature, responsible, and ethically grounded approach to its ongoing journey of nation-building and self-definition. This is not about erasing differences, but about building bridges of understanding and strengthening the collective capacity for ethical arbitration, ensuring that the "final verdict" of Israel's story is one that reflects its highest aspirations.

Takeaway

The benoni is not a static category but a dynamic model of continuous ethical striving. For Zionism and the State of Israel, this means embracing the inherent tensions and complexities as opportunities for growth, not as signs of failure. By fostering national self-awareness, promoting rigorous self-critique, and engaging in constant ethical arbitration – through mechanisms like the proposed Ethical Arbitration Council – we can strengthen the moral fabric of our peoplehood and build a future grounded in enduring principles of justice, responsibility, and a hopeful, forward-looking engagement with our destiny.