Tanya, Part I; Likkutei Amarim 13:1

Hook

We stand at a precipice, a moment in history where the ancient yearning for a homeland has been realized, yet the complexities of building and sustaining that home are more profound than ever. The path of Zionism and modern Israel is a testament to resilience, to a dream nurtured through centuries of diaspora, and to the indomitable spirit of a people seeking self-determination. But this journey is not a simple, linear ascent; it is a dynamic, often fraught, negotiation between ideals and realities, between tradition and modernity, between the profound desire for peace and the ever-present specter of conflict. This text from the Tanya, a foundational work of Chabad Hasidism, offers a potent metaphor for the internal struggles we face, not just as individuals, but as a collective striving to build a just and enduring society. It speaks of the "intermediate person," the benoni, caught in the constant interplay of opposing forces, and the crucial role of arbitration and divine assistance in navigating this internal landscape. How do we, as a people, embody this spirit of internal arbitration, of seeking balance and truth, as we grapple with the external challenges of building a modern nation on ancient soil? This is the hope and the dilemma this text illuminates, a call to understand the deep currents of our own inner lives and to apply that understanding to the collective enterprise of our people.

Text Snapshot

"Therewith will be understood the commentary of our Sages that '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."

Context

Date

The Tanya, specifically Likkutei Amarim, was compiled and published by Rabbi Shneur Zalman of Liadi in 1796. This was a period of immense upheaval in Europe, with the French Revolution and its aftermath reshaping political and social landscapes. In the Jewish world, it was a time when Hasidism was gaining significant momentum, offering new spiritual frameworks and interpretations of Jewish law and thought.

Actor

Rabbi Shneur Zalman of Liadi (1745-1812) was the founder of the Chabad-Lubavitch movement, a major branch of Hasidic Judaism. He was a brilliant scholar, a mystic, and a philosopher, deeply engaged with both traditional Jewish texts and the intellectual currents of his time. His aim in writing the Tanya was to make profound Kabbalistic and Hasidic teachings accessible to the wider Jewish populace, providing a roadmap for spiritual growth and ethical conduct.

Aim

The primary aim of this passage from the Tanya is to offer a nuanced understanding of human nature and the spiritual struggle. It seeks to demystify the concept of the "intermediate person" (benoni), demonstrating that this is not a state of moral ambiguity or compromise, but rather a dynamic arena of internal conflict where divine assistance plays a crucial role. By reframing the struggle between good and evil impulses as a legal arbitration, Rabbi Shneur Zalman provides a framework for understanding moral responsibility and the ongoing process of spiritual refinement, encouraging hope and active engagement in one's own spiritual development.

Two Readings

Reading 1: The Covenantal Struggle for the Soul

This reading views the benoni as an individual deeply enmeshed in the covenantal relationship between the Jewish people and God. The text’s internal drama of the two impulses—the “evil nature” and the “divine soul”—is understood not just as personal psychological conflict, but as a microcosm of the collective spiritual struggle of Israel throughout history. The “small city” of the body becomes the land of Israel itself, a contested territory where competing forces vie for dominion.

The "magistrate or judge" representing the evil inclination speaks to the persistent allure of the material world, the temptations of power, and the siren song of unbridled nationalism that can lead to injustice and oppression. This inclination, in the context of the covenant, can manifest as a forgetting of God’s commandments, a prioritizing of earthly gains over spiritual imperatives, and a turning away from the ethical foundations of Jewish tradition. It whispers justifications for expediency, for prioritizing self-interest over the well-being of others, and for embracing a narrative that absolves one of responsibility. The text’s warning that "where the evil nature gains any control and dominion over the ‘small city,’ even though but temporarily, one is at such times deemed ‘wicked’” resonates deeply here. It suggests that even within a people striving for holiness, moments of collective ethical failure can occur, moments where the "wickedness" is not an inherent state but a temporary dominion gained by the lower impulses.

However, the core of the passage lies in the “other magistrate or judge, the divine soul,” and the ultimate “arbitrator—the Holy One, blessed is He.” This divine soul represents the innate connection to God, the internalized Torah, and the prophetic imperative to pursue justice and righteousness. It is the voice of conscience, the echo of Sinai, the yearning for holiness that is woven into the very fabric of Jewish existence. The “help” that comes from God is understood as the enduring covenantal promises, the ongoing inspiration of prophetic tradition, and the collective memory of God’s redemptive acts. When God “stands at the right of the destitute,” this is interpreted as God’s unwavering commitment to His people, enabling them to overcome their internal and external adversaries.

The concept of the benoni being “judged by both” means that the Jewish people, in their collective endeavor of building and sustaining Israel, are constantly in a state of negotiation. There are moments when the allure of the “evil nature”—the temptations of unchecked power, the normalization of occupation, the erosion of democratic values, the disregard for the rights of minorities—threatens to gain the upper hand. Yet, the divine soul, the prophetic heritage, and the covenantal promise provide the counter-argument, the internal critique, the call to repentance and return. The “final verdict rests with the arbitrator,” implying that ultimate redemption and success are contingent upon aligning with God’s will, which, in Jewish thought, is inextricably linked to justice, compassion, and the ethical treatment of all beings. The self-estimation of being “as if you were wicked” is not a cause for despair but a call to humility and vigilance, a recognition that the struggle for holiness is ongoing and requires constant self-scrutiny and reliance on divine grace. The aspiration to be a tzaddik, where the evil is "abolished," is a distant but guiding ideal, reminding us that the benoni state is a vital stage of growth, a testament to the ongoing, imperfect, yet divinely supported effort to live a life of truth and righteousness. This reading emphasizes that the spiritual battle is not merely internal but has profound implications for how the Jewish people conduct themselves in the world, particularly in their relationship with the land and its inhabitants.

Reading 2: The Civic Construction of a Just Society

This reading interprets the benoni metaphor as a framework for understanding the challenges of building and maintaining a modern, pluralistic, and democratic state. Here, the "small city" is not just the individual soul but the body politic, the nation of Israel itself. The "two impulses" are not solely spiritual but represent the competing ideologies, visions, and interests that invariably arise within any complex society.

The "evil nature" can be understood as the forces that threaten the integrity and justice of the civic sphere. This includes the temptations of unchecked power, the allure of authoritarianism, the rise of exclusionary nationalism, the erosion of democratic norms, and the prioritization of security at the expense of human rights and civil liberties. It is the voice that advocates for expediency over principle, for the suppression of dissent in the name of unity, and for the dehumanization of the ‘other’ to justify actions. The "magistrate or judge" of the evil nature represents arguments for pragmatic compromises that undermine fundamental values, for policies that disproportionately harm marginalized communities, or for narratives that justify historical grievances without acknowledging present-day suffering. When this inclination gains "control and dominion," the state itself can be deemed to have strayed from its ethical moorings, becoming a place where injustice, however temporarily, holds sway. The passage's caution that "one is at such times deemed ‘wicked’” translates here to a societal indictment, a recognition that the state's actions can reflect a collective moral failing.

The "divine soul" and the "arbitrator" are then reinterpreted as the foundational principles of justice, human dignity, and universal ethics that should guide a modern state. This is the voice of the Declaration of Independence, which speaks of ensuring equality of social and political rights to all its inhabitants, irrespective of religion, race, or sex. It is the conscience of the citizenry, the robust tradition of critical thought and ethical debate, and the commitment to democratic institutions that provide checks and balances against abuses of power. The "help" from the "Holy One, blessed is He" is the enduring power of these ideals, the collective will of citizens to uphold them, and the inherent human capacity for empathy and reason that, when nurtured, can lead to enlightened self-governance.

The "arbitration" in this civic context is the ongoing process of democratic deliberation, legal review, and public discourse. It is the tension between competing interests that, when managed through democratic means, can lead to more just and equitable outcomes. The "final verdict" is not divinely ordained in a deterministic sense, but rather determined by the active participation of citizens, their commitment to dialogue, their willingness to hold leaders accountable, and their pursuit of truth and justice. The Tanya’s injunction to consider oneself "as if you were wicked" becomes a powerful call for civic humility and perpetual vigilance. It means recognizing that even in a democratic society, the potential for regression and injustice is ever-present. It demands that we resist complacency, that we continually question policies and narratives, and that we actively work to ensure that the "divine soul" of justice and compassion triumphs over the "evil nature" of self-interest and oppression. The aspiration to be a tzaddik state, where injustice is "abolished," is the ongoing pursuit of a truly just and ethical society, a society that lives up to its highest ideals. This reading frames the internal struggle as a civic responsibility, urging active engagement in the democratic process to ensure that Israel remains a beacon of justice and a home for all its people.

Civic Move

The "Council of Elders" for Ethical Navigation

Inspired by the Tanya's model of internal arbitration and the ongoing struggle between opposing forces, I propose the establishment of a "Council of Elders" for Ethical Navigation within the broader Zionist and Israeli discourse. This council would not be a formal governmental body, but a respected, independent forum composed of individuals from diverse backgrounds—religious and secular, from various political spectra, representing different communities within Israeli society and the global Jewish diaspora.

The Aim: To provide a space for thoughtful, nuanced, and deeply ethical deliberation on the complex challenges facing Israel, particularly those that touch upon the tension between national aspiration, security needs, and universal human rights. The council's purpose would be to act as a collective "arbitrator," drawing upon historical wisdom, contemporary realities, and a shared commitment to Jewish values and democratic principles.

The Structure and Function:

1. Diverse Representation: The council would intentionally include individuals with a deep understanding of Jewish tradition (drawing on thinkers like Rav Kook, who embodied a complex vision of religious Zionism, and the Chassidic tradition exemplified by the Tanya), human rights advocates, legal scholars, historians, educators, and community leaders. This diversity is crucial to mirroring the internal "judges" described in the Tanya, ensuring multiple perspectives are heard and considered.

2. Textual Engagement: The council would regularly engage with foundational Jewish texts, including the Tanakh, Talmudic literature, philosophical works, and historical documents like the Declaration of Independence. The Tanya’s exploration of the benoni and the dynamics of internal conflict would serve as a recurring point of reference for understanding the inherent challenges of collective life.

3. Case Study Deliberation: Instead of abstract pronouncements, the council would focus on specific, pressing ethical dilemmas facing Israel. This could range from policy decisions concerning the occupied territories, to issues of religious pluralism, to the integration of diverse communities within Israel, to the nation's role in regional conflicts. The council would analyze these issues through the lens of Jewish ethics, democratic values, and the pursuit of justice and peace.

4. Public Education and Dialogue: The council's deliberations, while not necessarily public in real-time, would be documented and disseminated through thoughtful reports, essays, and public forums. The goal would be to foster a more informed and nuanced public discourse, moving beyond polarized soundbites and encouraging a deeper engagement with the complexities of Israel's ethical landscape. This would provide a platform for "understanding the commentary of our Sages" in a contemporary context.

5. Moral Compass, Not Policy Dictation: The council would not aim to dictate policy, but to serve as a moral compass, offering considered ethical guidance and illuminating the potential consequences of various paths. Its influence would stem from the wisdom, integrity, and respected standing of its members, and the depth of its analysis. It would embody the spirit of the arbitrator who "gives his opinion on a point of law," but understands that this is not necessarily a "final decision to be implemented in deed" without further deliberation and consensus.

The Civic Move in Action:

Imagine the Council of Elders convened to discuss the ethical implications of a proposed security measure that might significantly curtail civil liberties for a specific population. The "evil nature" might argue for the expediency and necessity of the measure, citing security imperatives. The "divine soul" would counter by invoking principles of justice, proportionality, and the inherent dignity of all individuals, drawing upon historical examples of how such measures can lead to deeper societal divisions and injustices. The council members, acting as "arbitrators," would engage in rigorous debate, dissecting the arguments, consulting relevant texts, and considering the long-term ramifications. Their eventual findings, published as a thoughtful statement or report, would offer a reasoned ethical perspective, urging the nation to weigh the immediate perceived benefits against the enduring values it seeks to uphold.

This "Council of Elders" initiative seeks to operationalize the wisdom of the Tanya for the modern State of Israel. It is a call to recognize that building a just and enduring society is an ongoing process of internal arbitration, a constant negotiation between competing forces, and a testament to the profound responsibility we bear for the ethical direction of our collective destiny. It is a hopeful endeavor, grounded in the belief that by engaging with our deepest traditions and our highest ideals, we can navigate the complexities of our present and build a more just and compassionate future. This move acknowledges that the "help" from the Divine is not passive but is realized through our active commitment to ethical deliberation and courageous action.

Takeaway

The Tanya's depiction of the benoni offers a profound and hopeful lens through which to understand the ongoing journey of Zionism and the State of Israel. It teaches us that internal conflict, the wrestling between competing impulses, is not a sign of failure but an inherent aspect of striving for something greater. For individuals and for the collective, this struggle is a dynamic arena where ethical choices are made, and where divine assistance, understood as the enduring power of our values and ideals, empowers us to navigate complexity.

As we build and sustain Israel, we are called to be the arbiters of our own destiny, to engage in constant self-scrutiny, and to draw strength from the deep wellsprings of our tradition and our commitment to justice. The journey is not about eradicating the "evil inclination" entirely, but about ensuring that our "divine soul"—our capacity for empathy, reason, and ethical action—remains ascendant. By embracing the spirit of arbitration, by fostering dialogue, and by humbly recognizing our own potential for error while striving for righteousness, we can continue to build a society that reflects our highest aspirations, a testament to the enduring hope for redemption, not just for ourselves, but for all who dwell within the land. The aspiration to be a tzaddik, a society where injustice is indeed abolished, remains the guiding star, and the benoni state, in its continuous striving, is the living embodiment of that pursuit.