Tanya, Part I; Likkutei Amarim 13:11

Hook

We live in an era of profound paradoxes, where the narratives shaping our understanding of Zionism and modern Israel are often painted in stark, unforgiving binaries. Is Israel a beacon of democratic idealism, a miraculous fulfillment of ancient prophecy, or a nation perpetually entangled in conflict, facing legitimate moral challenges? Is its existence an unalloyed good, or a complex reality fraught with painful compromises? For many of us who are deeply committed to the Jewish people and the flourishing of Israel, this tension is not merely intellectual; it’s an ache in the soul, a profound dilemma that calls us to grapple with the very essence of what it means to build a just and enduring society.

The challenge, I believe, is not to erase these complexities but to embrace them with intellectual honesty and spiritual fortitude. It is to hold simultaneously the fierce love for the Jewish homeland and the unwavering commitment to ethical responsibility, to acknowledge both triumph and tribulation, aspiration and imperfection. This isn't a call for moral relativism, but for a deeper, more nuanced form of engagement—one that mirrors the very human condition itself.

Our ancient texts, far from being simplistic or escapist, often provide the most profound frameworks for understanding such intricate realities. They teach us that greatness is rarely found in the absence of struggle, but rather in the persistent, divinely-aided effort to overcome internal and external obstacles. This week, we turn to a powerful teaching from the Tanya, the foundational work of Chabad Hasidism, which offers an extraordinary lens through which to view the ongoing spiritual and ethical journey of Zionism and the State of Israel. It speaks to the "intermediate person" – the Benoni – a figure whose struggles resonate deeply with the collective experience of a nation striving to build its future in a turbulent world.

The Tanya's description of the Benoni is a profound challenge to our common assumptions about righteousness. It tells us that most of us are not perfectly good, nor are we irredeemably bad. Instead, we are engaged in a perpetual, dynamic wrestling match between our divine aspirations and our mundane impulses. The genius of the Tanya is its insistence that this struggle is not a sign of failure, but the very crucible of spiritual growth. The Benoni is not defined by the absence of evil inclination, but by the unwavering commitment to master it, to ensure that thought, speech, and action are always aligned with the good, even if the internal battle rages on.

How, then, can a nation, a collective people, a political entity, embody this Benoni ideal? How can Israel, a state born of profound historical trauma and messianic hope, navigate its present challenges while remaining tethered to its highest moral calling? The Tanya invites us to consider that perhaps the most authentic path for Zionism and modern Israel is precisely this one: not a path of static perfection, but one of constant striving, vigilant self-critique, and an unyielding commitment to ethical action, even as the "evil inclination" of geopolitical realities, security threats, and human failings remains an ever-present force. This is a hopeful vision because it suggests that true strength lies not in the illusion of flawlessness, but in the courage to confront imperfection and to perpetually reach for the divine. It's a responsible vision because it demands continuous effort, introspection, and a recognition that the work is never truly done.

Text Snapshot

The Tanya describes the "intermediate person" (Benoni) as one who is "judged by both [the good and evil natures]," yet "where the evil nature gains any control and dominion...one is at such times deemed 'wicked.'" The Benoni's evil nature is like a judge offering an opinion, but it "has no authority and power to diffuse itself throughout the limbs of the body," because the divine soul, aided by G-d, prevails in thought, speech, and action. Even if the world calls one righteous, one should "regard yourself as if you were wicked" to maintain vigilance, always striving as a Benoni, for "the lip of truth shall be established forever."

Context

Date: Late 18th Century (c. 1797)

Written by Rabbi Shneur Zalman of Liadi, the Tanya was first published in 1797, a period marked by significant social and spiritual upheaval in Eastern Europe. The rise of Hasidism itself was a response to a spiritual thirst among the masses, seeking a more accessible and joyous path to G-d. Rabbi Shneur Zalman, a student of the Maggid of Mezeritch, sought to systematize Hasidic philosophy, making profound Kabbalistic concepts understandable and applicable to the everyday person.

Actor: Rabbi Shneur Zalman of Liadi (The Alter Rebbe), Founder of Chabad Hasidism

Rabbi Shneur Zalman (1745–1812) was a towering intellectual and spiritual leader. He was a master of both revealed Torah (Talmud, Halakha) and the esoteric teachings of Kabbalah. His unique contribution, embodied in the Tanya, was to synthesize these traditions into a practical, psychological, and ethical system for personal spiritual growth. He famously taught that intellectual understanding (Chabad – Chochmah, Binah, Da’at – Wisdom, Understanding, Knowledge) is the pathway to cultivating genuine emotion and action in service of G-d.

Aim: To provide practical spiritual guidance, particularly for the "intermediate person" (Benoni), offering a realistic and empowering path for all individuals to serve G-d

The Tanya was written to address a common spiritual challenge: many individuals felt they could not reach the lofty spiritual heights of the Tzaddik (the perfectly righteous person) and thus despaired of achieving true closeness to G-d. Rabbi Shneur Zalman’s revolutionary insight was to redefine spiritual success. He presented the Benoni not as a mediocre spiritual state, but as the highest achievable level for most people, emphasizing that mastery over thought, speech, and action is within reach, even if the internal struggle between good and evil inclinations (the yetzer hatov and yetzer hara) never fully ceases. The Tanya aims to empower every Jew by demonstrating that continuous effort and reliance on divine assistance enable one to live a life fully dedicated to G-d, regardless of one's internal emotional state. It shifts the focus from achieving an internal state of perfected holiness to maintaining consistent, G-dly behavior.

Two Readings

The Tanya's profound understanding of the human spiritual condition, particularly the concept of the Benoni, offers a surprisingly potent framework for understanding the complex reality of Zionism and the modern State of Israel. We can explore this connection through two distinct, yet complementary, lenses: first, viewing the collective Zionist project and the State of Israel itself as a "Benoni"; and second, considering the individual Israeli or Zionist as a Benoni navigating their personal engagement with this national endeavor. Both readings emphasize persistent striving, self-awareness, and the crucial role of divine assistance in the face of ongoing challenges.

The Nation's Soul: Striving for Holiness in a Flawed Reality

This reading posits that the State of Israel, as a collective entity, can be understood as a "Benoni"—a nation engaged in a perpetual internal struggle between its highest ideals and the pragmatic, often harsh, realities of its existence. Just as the individual Benoni is not defined by the absence of an evil inclination but by the constant mastery over it in thought, speech, and action, so too can Israel be seen as a nation whose true character is forged in the ongoing effort to align its policies and societal structures with its foundational moral and spiritual aspirations, even as profound challenges persist.

The "Left Heart" of the Nation: Pragmatism, Security, and Human Imperfection

The Tanya describes the "evil nature" (yetzer hara) as residing in the "left part of the heart," craving "all the pleasures of this world," and remaining in "its innate strength." For a nation, this "left heart" manifests in the raw, often uncomfortable, necessities of statecraft and national survival. This includes the relentless demands of security in a hostile region, the pursuit of economic stability, the temptations of power and territorial control, and the inevitable compromises and moral ambiguities inherent in any political entity. These are not inherently "evil" in a simplistic sense, but they represent the "animal soul" aspect of national existence—the drive for self-preservation and worldly success that can, if unchecked, overshadow higher ideals.

Consider the complexities of the Israeli-Palestinian conflict, the occupation of territories, or the internal struggles over religious pluralism and social justice. In these areas, the nation grapples with decisions that are often driven by perceived security needs, historical claims, and pragmatic concerns for survival. These are the "magistrate[s] or judge[s] who give[s] [their] opinion on a point of law," advocating for a path that prioritizes immediate national interest, even if it entails difficult ethical trade-offs or perpetuates suffering. This "evil nature" in the national context is not necessarily malicious, but it represents the powerful gravitational pull of self-interest, fear, and the limitations of human judgment that, if left unchecked, could lead the nation astray from its foundational values. The Tanya's insight that this "evil in the [heart's] left part...is in its innate strength, craving after all the pleasures of this world, not having been nullified in its minuteness" means that these pragmatic, self-preservation instincts are constant and powerful; they don't simply disappear once a nation is established or achieves a certain level of success.

The "Right Heart" of the Nation: Prophetic Vision and Divine Soul

Conversely, the "divine soul in the brain extending into the right part of the heart" represents Israel's prophetic vision and its deepest ethical aspirations. This is the "second judge" that challenges the pragmatic voice. From its inception, Zionism was imbued with both a practical imperative for self-determination and a profound spiritual and moral calling—to be a "light unto the nations," to embody justice (mishpat), righteousness (tzedek), and peace (shalom). This "right heart" manifests in Israel's democratic ideals, its vibrant civil society, its pursuit of scientific innovation for the good of humanity, its commitment to the ingathering of exiles, its striving for a more equitable society, and the enduring resonance of its ancient spiritual traditions.

This is the national aspiration to live up to the covenantal promise, to build a society that reflects the divine image, and to contribute to universal human flourishing. When Israel acts to uphold the rights of its minorities, to extend humanitarian aid globally, to foster scientific breakthroughs that benefit the world, or to courageously confront internal injustices, it is the "divine soul" of the nation gaining "the upper hand and mastery over the folly of the fool and evil nature." This is the national consciousness that, during moments of collective reflection or crisis, seeks to re-center itself on its highest values, just as the individual Benoni's "heart is aglow with the love of G-d" during prayer.

The "Arbitrator" and Divine Assistance: Sustaining the National Purpose

Crucially, the Tanya states that "the final verdict comes from the arbitrator—the Holy One, blessed is He, who comes to the aid of the good nature." For the nation, this "arbitrator" signifies a reliance on a higher moral order, a persistent faith in the possibility of justice and peace, and the conviction that Israel's journey is not solely dependent on human strength but also on divine providence. It implies that the nation, through prayer, spiritual reflection, and adherence to ethical principles, can tap into a source of wisdom and strength beyond its own capabilities.

This "help comes by means of the glow radiated by the Divine light," illuminating the national "divine soul." It suggests that Israel's ability to navigate its complex challenges, to maintain its democratic character amidst conflict, and to continue striving for peace and justice, is not merely a matter of political will or military might. It is also sustained by an enduring spiritual wellspring, a deep-seated belief in its unique purpose and its covenantal relationship with G-d. When the nation makes morally courageous choices, when it extends compassion even to its adversaries, or when it self-corrects based on ethical imperatives, it is this "divine help" empowering its higher nature.

"Regard yourself as if wicked": The Imperative of National Self-Critique

The Tanya's directive, "Even if the whole world tells you that you are righteous, in your own eyes regard yourself as if you were wicked," is perhaps the most critical application to the national context. It is a profound call for constant, courageous national self-critique. Even when Israel achieves significant successes—militarily, economically, scientifically, or in the ingathering of exiles—it must never succumb to triumphalism or complacency. It must perpetually examine its actions, policies, and societal structures through the lens of its highest ideals.

This means asking difficult questions: Are we truly living up to our democratic principles for all citizens? Are our security measures proportionate and just? Are we doing enough to achieve peace and reconciliation? Are we upholding the dignity of every human being, including those under our control? This "as if wicked" self-assessment is not an invitation to self-hatred or to delegitimize the nation; rather, it is the ultimate safeguard against moral decay. It is the necessary humility that prevents the "evil nature" from gaining "control and dominion" and ensures that the "divine soul" maintains its "supremacy and dominion over the heart." It is the constant internal dialogue that pushes the nation toward greater justice, deeper compassion, and more authentic fulfillment of its purpose.

Personal Responsibility in the National Project: Bridging Idealism and Pragmatism

The second reading shifts the focus from the collective nation to the individual Israeli or Zionist—the person who grapples with their own Benoni-like internal struggle while engaging with the complexities of the modern State of Israel. This perspective acknowledges that our personal commitment to Israel, our advocacy, and our understanding are not static, perfected states, but rather dynamic processes requiring constant vigilance, introspection, and a commitment to aligning our thoughts, speech, and actions with our highest ideals.

The Individual's "Left Heart": Frustration, Bias, and Despair

For the individual, the "left part of the heart" that "craves after all the pleasures of this world" can manifest in various ways when engaging with Israel. This might include the pleasure of certainty, the comfort of ideological purity, the ease of disengagement from complex issues, or the indulgence in cynicism and despair. The challenges facing Israel—the ongoing conflict, internal divisions, political controversies, and the constant barrage of international criticism—can easily lead to frustration, anger, and a temptation to retreat into simplistic narratives.

This "evil nature" in the individual can lead to biased thinking, a refusal to acknowledge alternative perspectives, or a tendency to prioritize one's own comfort or preferred narrative over the pursuit of truth and justice. It can be the voice that says, "It's too complicated, I'll just pick a side," or "My anger is justified, I don't need to listen." The Tanya reminds us that this "essence and substance are in their full strength and might, in the left part, as from birth," meaning these inclinations toward bias, defensiveness, or oversimplification are deeply ingrained. They are not easily "dislodged from its place," even in individuals whose "whole aspiration is in G-d’s Torah." This means even the most committed Zionist can fall prey to uncritical support or unyielding condemnation, failing to engage with the nuance required.

The Individual's "Right Heart": Idealism, Empathy, and the Call to Justice

The "divine soul in the brain extending into the right part of the heart" for the individual Zionist represents their deep love for the Jewish people, their connection to the land of Israel, their aspiration for a just society, and their commitment to Jewish values. This is the part of us that yearns for peace, that champions human dignity, that seeks to understand and empathize, and that strives to contribute positively to Israel's future. It is the "second judge" that challenges the impulse to simplify, to condemn, or to disengage.

This "right heart" fuels the desire to learn, to engage constructively, to advocate for ethical policies, and to support initiatives that promote shared society and reconciliation. It's the inner voice that calls for integrity in discourse, compassion in understanding, and courage in advocating for what is right, even when it is unpopular or difficult. When an individual takes the time to study, to listen to diverse voices, to challenge their own assumptions, and to speak out for justice, they are allowing their "divine soul in the intellect [to] rule over the [entire] 'small city,' i.e., all the parts of the body."

"Mastery over Thought, Speech, and Action": The Daily Practice of Engagement

The core of the Benoni's path is "mastery over thought, speech, and act." For the individual Zionist, this means consciously choosing to align their engagement with Israel to their highest ideals.

• Thought: Actively seeking diverse information, critically evaluating sources, resisting confirmation bias, and engaging in deep, nuanced reflection rather than superficial reactions. It means allowing the "divine soul in the intellect" to contemplate "the greatness of G-d" (or, in this context, the profound moral principles that should guide our actions) to generate "intense and flaming love" (for justice, for peace, for the Jewish people) that subdues the "sitra achara" of cynicism or simplistic narratives.
• Speech: Choosing words carefully, speaking with respect and empathy, avoiding demonization or dehumanization, and contributing to constructive dialogue rather than divisive rhetoric. It means ensuring that one's "garments—the thought, speech, and act of the animal soul—are not invested in the brain, mouth, and hands."
• Action: Translating understanding and conviction into concrete actions, whether it's supporting organizations working for peace and justice in Israel, engaging in respectful advocacy, volunteering, or simply being a more informed and compassionate participant in conversations about Israel. This is the "divine soul...making them a garment and vehicle for her three garments, wherein to be clothed, to wit, the thought, speech, and act of the 613 commandments of the Torah" (or, in a broader sense, the ethical imperatives of our tradition).

"The lip of truth shall be established forever": Consistent Commitment

The Tanya cautions that the Benoni's "love of G-d...is limited to preponderance and dominion alone...when one rises the other falls, and vice versa." This means that personal idealism and commitment to justice, even for the most dedicated individuals, can wax and wane. There will be moments of intense clarity and conviction, and moments of doubt, frustration, or fatigue.

The lesson here is the importance of consistency and re-awakening. Just as the Benoni must constantly re-awaken their love for G-d through prayer and contemplation, the individual Zionist must constantly renew their commitment to ethical engagement. This is not about achieving a permanent state of enlightenment, but about the ongoing practice of striving. The "truth is the attribute of Jacob, who is called the 'middle bolt which secures [everything] from end to end.'" For the individual, this "middle bolt" is the enduring commitment to truth (emet) in their engagement with Israel—truth about its history, its challenges, its aspirations, and its imperfections. It's the recognition that true service lies in the persistent, daily effort to live out one's values, even when the internal struggle persists and the external reality remains complex. It means allowing one's "divine soul [to] reawaken this kind of love constantly...by means of an appropriate [mental] preparation, each soul according to its intrinsic quality and rank."

In both readings, the Tanya offers a powerful antidote to despair and complacency. It affirms that the path of true righteousness, for both a nation and an individual, is not found in an idealized, conflict-free state, but in the unwavering commitment to engage in the struggle, to choose the good in every thought, word, and deed, and to perpetually rely on a higher source of strength and guidance. It is a call to a hopeful and responsible engagement with the ongoing Zionist project.

Civic Move

Drawing upon the Tanya's profound insights into the Benoni—the individual perpetually striving for mastery over their impulses, aided by divine light and committed to consistent ethical action—I propose a "Civic Beit Midrash for National Self-Reflection: The Benoni Path for Zionism." This initiative would be a structured, ongoing program designed to foster deep, nuanced dialogue and learning among individuals from diverse pro-Israel perspectives, aiming for collective introspection and responsibility rather than immediate consensus or political victory.

Purpose and Vision

The purpose is to cultivate a collective "Benoni consciousness" within the Zionist discourse. Just as the individual Benoni must always "regard yourself as if wicked" in their own eyes, this Beit Midrash would provide a space for participants to approach the complexities of Israel with radical humility, open hearts, and a commitment to rigorous ethical self-examination. It is about understanding that the pursuit of a just and thriving Israel is not a destination, but a continuous journey of struggle, growth, and moral vigilance. The vision is to strengthen the moral spine of Zionist engagement by embedding the Tanya's principles of continuous striving, internal critique, and divinely-aided action into the fabric of our communal conversation.

How the Benoni Principles Guide the Beit Midrash:

Acknowledge the "Left Heart" (The Yetzer Hara of the National Narrative)

• Principle: The Benoni acknowledges the full strength of their "evil nature" without letting it rule.
• Application: Participants would be encouraged to articulate and deeply listen to the uncomfortable truths, the grievances, the security dilemmas, the moral compromises, and the human costs associated with Israel's complex reality. This includes acknowledging the suffering of Palestinians, the challenges within Israeli society, the impact of the occupation, and the difficult historical narratives. This isn't about legitimizing anti-Zionism, but about facing the "evil nature" within the national narrative—the pragmatic, self-interested, or fear-driven impulses that sometimes overshadow ideals. The Beit Midrash provides a safe space for naming these tensions without sensationalism, understanding them as inherent parts of the struggle, rather than external attacks. This is the "magistrate or judge who gives his opinion on a point of law," which must be heard.

Activate the "Right Heart" (The Yetzer Hatov of Zionist Ideals)

• Principle: The divine soul, residing in the "right part of the heart," constantly challenges and seeks to master the evil inclination.
• Application: Alongside acknowledging the challenges, the Beit Midrash would consistently re-center on the divine aspirations of Zionism: justice (tzedek), righteousness (mishpat), peace (shalom), human dignity, the ingathering of exiles, and the aspiration to be a "light unto the nations." Text study would include prophetic texts, rabbinic teachings on ethics, modern Zionist thinkers who emphasize moral responsibility, and universal declarations of human rights. This provides the "second judge," the "divine soul in the brain," which offers a higher ethical framework and inspires participants to align their engagement with these foundational values. This is where "love for G-d manifests itself...through pondering on the greatness of G-d," generating "intense and flaming love of G-d" (or, in this context, profound commitment to the highest ideals of Israel).

Seek the "Arbitrator" (Divine Assistance and Shared Moral Principles)

• Principle: The "final verdict rests with the arbitrator—the Holy One, blessed is He, who comes to the aid of the good nature."
• Application: In a civic context, this translates to seeking shared moral principles, universal ethical frameworks, and an unwavering faith in the human capacity for dialogue, repair, and growth as the ultimate arbiters. It's not about expecting divine intervention in policy debates, but about grounding the conversation in a spiritual and ethical conviction that justice and peace are attainable and divinely desired. The "arbitrator" encourages participants to transcend partisan biases and seek a deeper, more enduring truth that can unify, allowing the "glow radiated by the Divine light" to illuminate their collective divine soul. This means trusting in the process of honest inquiry and mutual respect to reveal pathways forward that might otherwise be obscured by conflict.

"Regard Ourselves As If Wicked" (Radical Humility and Continuous Learning)

• Principle: "Even if the whole world tells you that you are righteous, in your own eyes regard yourself as if you were wicked."
• Application: This is a crucial operating principle. Each participant enters the Beit Midrash with radical humility, acknowledging their own biases, blind spots, limited understanding, and potential for error. No one claims absolute righteousness or omniscience. This fosters active listening, empathy, and a willingness to be challenged and to learn from perspectives that differ from one's own. It discourages self-righteousness and triumphalism, creating a space where vulnerability and genuine inquiry can thrive. This self-regard as if wicked prevents complacency and ensures that the "evil in the [heart’s] left part...has no authority and power to diffuse itself."

Focus on "Mastery over Thought, Speech, and Action"

• Principle: The Benoni's greatness lies in consistently ensuring that thought, speech, and action are aligned with the divine will, even if the internal struggle persists.
• Application: The Beit Midrash is not merely an intellectual exercise. It aims to translate insights into concrete, ethical actions. Discussions would culminate in reflections on how participants can embody these principles in their daily lives: how they speak about Israel, how they advocate, what initiatives they support, and how they engage in their communities. The goal is to make "the divine soul in the intellect rule over the [entire] 'small city,' i.e., all the parts of the body," ensuring that collective learning leads to responsible civic engagement and concrete contributions to a more just and peaceful reality.

"Truth is the attribute of Jacob, the middle bolt" (Holding Complexity Together)

• Principle: Jacob, representing truth, is the "middle bolt which secures [everything] from end to end," holding together diverse and sometimes contradictory truths.
• Application: The Beit Midrash itself functions as this "middle bolt." It does not seek to dissolve the inherent tensions and complexities of Zionism, but to hold them together in a framework of truth and integrity. It acknowledges that there are multiple, sometimes conflicting, legitimate narratives and aspirations. By engaging with these complexities honestly, the Beit Midrash strives to find a deeper, more enduring truth—one that embraces the full spectrum of the Jewish people's history, destiny, and responsibility, while remaining open to universal values.

Structure and Implementation:

The "Civic Beit Midrash" could involve:

• Regular Sessions: Monthly or bi-monthly meetings for a committed cohort.
• Text Study: Engaging with a diverse curriculum of Jewish texts (Tanakh, Talmud, Maimonides, Rav Kook, modern thinkers), alongside relevant historical documents, contemporary analyses, and even literature/poetry from various perspectives.
• Dialogue Facilitation: Training in compassionate communication and active listening to ensure respectful and productive exchange.
• Personal Reflection: Journaling and individual exercises to apply the Benoni concepts to personal experiences with Israel.
• Shared Project: Potentially collaborating on a small, tangible project that embodies the values discussed (e.g., a community education event, support for a shared society initiative, a public statement advocating for specific ethical policies).

By providing a structured environment for deeply engaged, ethically grounded, and self-reflective dialogue, the "Civic Beit Midrash for National Self-Reflection" can empower individuals to navigate the complexities of Zionism and modern Israel not with despair or dogmatism, but with the persistent hope, responsibility, and moral clarity of the Benoni.

Takeaway

The Tanya's portrayal of the Benoni offers a profoundly hopeful and realistic framework for understanding the ongoing journey of Zionism and the State of Israel. It liberates us from the paralyzing demand for perfection and instead calls us to the powerful path of persistent striving. For individuals and for the collective, the message is clear: true righteousness is not the absence of struggle, but the unwavering commitment to master our challenges, to align our thoughts, speech, and actions with our highest ideals, even when the "evil inclination" of pragmatism, fear, or human failing remains strong.

This perspective imbues Zionism with a perpetual sense of responsibility. It demands constant self-critique—to "regard ourselves as if wicked"—not as an act of self-deprecation, but as a vital safeguard against complacency and a catalyst for growth. It reminds us that the miraculous achievements of Israel are not an endpoint, but a foundation upon which a more just, peaceful, and ethically resonant society must continuously be built. The work is never truly done, and the internal struggle, far from being a flaw, is the very crucible in which our character, both individual and national, is forged.

Ultimately, the Benoni model teaches us that with divine assistance—whether understood as a direct spiritual aid or as the inherent moral force that guides those who earnestly seek truth and justice—we can, and must, prevail in ensuring our actions reflect our highest aspirations. It is a call to embrace the tension, to lean into the complexity, and to relentlessly pursue the vision of a State of Israel that embodies the deepest ethical truths of the Jewish people, serving as a "middle bolt" of enduring truth in a fractured world. This is the path of a strong spine and an open heart, the path of a Zionism that is both deeply rooted and ever-evolving, always striving towards its ultimate redemption.