Tanya, Part I; Likkutei Amarim 13:6

Hook

We stand at a crossroads, perhaps always have, when we consider the enduring project of Zionism and the modern State of Israel. It’s a project born of ancient longing and modern necessity, fueled by immense hope and haunted by profound dilemmas. How do we, as individuals and as a people, grapple with the gap between our highest aspirations and the messy, often painful, realities of lived experience? How do we hold onto our ideals when confronted with the daily grind of politics, security, and human imperfection? This isn't just a question for the halls of government or the battlefields; it's a question that lives within each of us, a tension between the "better angels of our nature" and the pragmatic, sometimes harsh, demands of survival.

This internal dynamic is precisely the dilemma that a foundational text of Chabad Chassidism, the Tanya, seeks to illuminate. It speaks to the "benoni," the intermediate person, not a saintly tzaddik whose evil inclination is utterly vanquished, nor a rasha (wicked person) consumed by it, but rather one in constant, conscious struggle. The benoni is a person whose intellect is dedicated to God, whose actions are commanded by Torah, yet whose heart still harbors the full, innate strength of the "animal soul," craving worldly pleasures. This isn't a failure, the Tanya argues, but a distinct and noble path of service, one defined by the ceaseless effort to subdue and redirect those lower impulses, guided by divine light and intellectual contemplation.

The brilliance of this teaching, for our purposes, lies in its capacity to offer a profound lens through which to view the collective journey of the Jewish people and the State of Israel. Is it possible that, just as individuals strive to be benonim, constantly wrestling with their internal drives while aiming for holiness, so too might a nation operate? Israel, as a collective entity, embodies a similar tension: a nation rooted in prophetic visions of justice and universal redemption, a beacon of innovation and resilience, yet also one embroiled in complex geopolitical conflicts, internal divisions, and the difficult moral compromises that come with sovereignty and power.

The hope this text names, therefore, is not in achieving an unattainable national perfection, a "tzaddik nation" free from struggle and moral ambiguity. Instead, it invites us to find meaning and purpose in the process itself – the ongoing, diligent, often arduous work of striving. It's a hope anchored in the unwavering belief that even in the face of persistent internal and external challenges, the "divine soul" of the nation, its foundational ideals and inherent connection to a higher purpose, can, with divine aid and constant effort, maintain "preponderance and dominion" over its baser instincts. This framework allows us to acknowledge complexity without succumbing to cynicism, to demand accountability without falling into despair, and to envision a future where the relentless pursuit of justice and ethical action remains the true measure of our collective endeavor. It is a call to continuous self-reflection, a recognition that the ultimate verdict rests not in a temporary victory or defeat, but in the unwavering commitment to the "middle bolt" of truth that binds our people and our land.

Text Snapshot

"Therewith will be understood the commentary of our Sages that 'intermediate people are judged by both [the good and evil natures]...'"

"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... the final verdict rests with the arbitrator."

"Even if the whole world tells you that you are righteous, in your own eyes regard yourself as if you were wicked—not as actually wicked. But one should consider oneself to be a benoni..."

"the divine soul in the benoni has no preponderance over the animal soul, except at the time when his love for G–d manifests itself in his heart on propitious occasions, such as during prayer and the like."

"truth is the attribute of Jacob, who is called the 'middle bolt which secures [everything] from end to end,' from the highest gradations and degrees to the end of all grades."

Context

The Tanya: A Guide for the Soul's Journey (1797)

• Date: First published in 1797.
• Actor: Rabbi Schneur Zalman of Liadi (1745-1812), the Alter Rebbe, founder of the Chabad branch of Hasidic Judaism.
• Aim: To provide a systematic, accessible guide to Chassidic philosophy and spiritual practice, specifically addressing the spiritual anxiety of those who felt incapable of reaching the ideal of the tzaddik (righteous person). It offers a path for the benoni (intermediate person), emphasizing that constant struggle and intellectual engagement, rather than eradication of the evil inclination, is a valid and even superior form of divine service, made possible through divine aid and the inherent divine soul within each Jew. It aimed to make spiritual growth practical and psychologically understandable.

Zionism & Modern Israel: A Nation's Rebirth (Late 19th Century - Present)

• Date: From the late 19th century through the establishment of the State of Israel in 1948, and its ongoing existence to the present day.
• Actor: The Jewish People, a diverse collective encompassing secular and religious Zionists, socialists, revisionists, and others, united by a shared history, culture, and a longing for self-determination.
• Aim: To re-establish Jewish sovereignty, cultural renaissance, and national self-determination in the ancestral land of Israel, providing a secure homeland and fostering a vibrant Jewish society after millennia of exile and persecution. This aim has evolved into the complex, ongoing project of building, defending, and defining a modern democratic state within the challenging geopolitical realities of the Middle East, striving to embody both its ancient values and its modern democratic ideals.

The juxtaposition of these two contexts — one a deeply internal spiritual guide, the other a modern national and political movement — is not accidental. The Tanya, though written centuries before modern Zionism, offers a framework for understanding the internal life of a collective, a people, and a state. Just as the individual benoni grapples with the dual impulses of the divine and animal souls, so too does Israel, as a national entity, navigate the tension between its aspirational "divine soul" — its founding ideals of justice, democracy, and being a "light unto nations" — and its "animal soul" — the pragmatic, often harsh, realities of security, power, and the complex human failings inherent in any national project. The Alter Rebbe's insights into the nature of continuous striving, the role of divine aid, and the enduring "middle bolt of truth" provide a powerful, non-sensationalized language for discussing the profound complexities and responsibilities inherent in the Zionist endeavor.

Two Readings

The "Benoni Nation": Israel's Collective Struggle for Idealism and Imperfection

The Tanya's profound exploration of the benoni provides an exceptionally potent and nuanced lens through which to understand the complex journey of the State of Israel. If we allow ourselves to project this internal, psychological and spiritual dynamic onto a national scale, we begin to see Israel not as a monolithic entity, but as a "Benoni Nation"—a collective constantly striving towards its highest ideals, yet simultaneously battling its inherent "evil inclination" in the practical, often brutal, arena of statehood.

The "divine soul" of Israel, in this framework, can be understood as its foundational ideals: the prophetic vision of justice, righteousness, and peace; the deep-seated yearning for a democratic and equitable society; the commitment to being a safe haven for the Jewish people; and the aspiration to contribute positively to the family of nations. These are the "intellect" of the nation, the "divine soul in the brain extending into the right part of the heart," driving its aspirations and shaping its self-perception. From its Declaration of Independence, which pledges to "foster the development of the country for the benefit of all its inhabitants; it will be based on freedom, justice and peace as envisaged by the prophets of Israel," to its vibrant civil society, its technological innovation, and its deep commitment to Jewish values, Israel consistently manifests aspects of this "divine soul." It is a nation that, at its best, seeks to embody the "613 commandments of the Torah" in its collective thought, speech, and action—its laws, its public discourse, and its policies.

However, like the individual benoni, the "Benoni Nation" also possesses an "animal soul"—the "left part of the heart," which, in the context of statecraft, manifests as the pragmatic, sometimes ruthless, demands of survival, security, and political expediency. This "evil nature" is not necessarily wickedness in the sense of malicious intent, but rather the human tendencies towards self-preservation, tribalism, corruption, the abuse of power, and the ethical compromises necessitated by conflict. It is the part that "craves after all the pleasures of this world," which, for a nation, might translate into the allure of unchecked power, the temptation to prioritize national interest above universal ethics, or the perpetuation of policies that, while perhaps seen as necessary for security, might contradict its higher ideals. The text acknowledges that this evil nature "is in its innate strength, craving after all the pleasures of this world, not having been nullified in its minuteness in relation to the good." This speaks to the enduring presence of these challenges within the very fabric of the nation, not as anomalies, but as inherent aspects of its existence.

The Tanya states that the benoni is "judged by both" the good and evil natures, and that "the final verdict rests with the arbitrator—the Holy One, blessed is He, who comes to the aid of the good nature." For Israel, this translates into a constant state of internal and external judgment. Internally, Israeli society is vibrant with robust debate, self-criticism, and powerful movements pushing for social justice, democratic accountability, and a more ethical approach to its conflicts. Externally, Israel is constantly judged by the world, often through a harsh and unforgiving lens, against universal standards of human rights, international law, and its own stated ideals. This continuous judgment, though often painful, can be seen as the "arbitrator"—a catalyst for reflection and, with "divine aid" (a commitment to its spiritual and ethical bedrock), for the "divine soul" to "gain the upper hand and mastery over the folly of the fool and evil nature." This "divine aid" is not necessarily a miraculous intervention, but perhaps the internal wellsprings of resilience, moral courage, and commitment to its founding narratives that allow the nation to persist and strive.

Crucially, the Tanya instructs the benoni: "Even if the whole world tells you that you are righteous, in your own eyes regard yourself as if you were wicked—not as actually wicked. But one should consider oneself to be a benoni." This is perhaps the most vital lesson for the "Benoni Nation." It is a call for profound national humility and unceasing self-critique. Even when Israel achieves significant successes—in defense, innovation, or democratic function—it must never succumb to complacency or self-congratulation. It must always acknowledge the potential for its "evil nature" to assert itself, to recognize that the essence of its challenges remains "in its full strength and might, in the left part, as from birth." This isn't self-flagellation, but rather a robust, ethical imperative to prevent the "evil nature" from gaining "control and dominion over the 'small city'" (the nation's body politic). It means never allowing security concerns to completely overshadow moral considerations, never letting political power corrupt entirely, and always seeking to bridge internal divides with compassion and understanding.

The text also highlights that the benoni's moments of "love for G–d" and "preponderance of the divine soul" are often "limited to preponderance and dominion alone," like "a sleeping man, who can awaken from his sleep." This speaks volumes to the national experience. There are moments of profound unity and idealism in Israel's history—times of national crisis, great communal achievement, or intense spiritual reflection (like Yom Kippur). In these moments, the nation's "divine soul" shines brightly, momentarily subduing the "sitra achara" (the other side, the evil inclination). Yet, the Tanya cautions, "later it can wake up again." This cyclical nature is a stark reminder that the struggle for national righteousness is never-ending. The "evil" of cynicism, division, or moral compromise is not permanently abolished; it can reassert itself. Therefore, the "true service" of the "Benoni Nation" is not about achieving a static state of perfection, but about the constant reawakening of its love for its ideals, its continuous effort to align its actions with its highest purpose, day after day, crisis after crisis. This requires "appropriate [mental] preparation," which for a nation means ongoing education, moral discourse, and civic engagement.

The "Middle Bolt" of Truth: Sustaining Peoplehood Through Continuous Striving

Beyond the individual struggle, the Tanya offers another profound metaphor that speaks directly to the enduring nature of Jewish peoplehood and the Zionist project: "truth is the attribute of Jacob, who is called the 'middle bolt which secures [everything] from end to end,' from the highest gradations and degrees to the end of all grades." This "middle bolt" is not a state of being, but an active, integral force that holds disparate elements together, connecting the beginning to the end, the ideal to the real, the past to the future. For the "Benoni Nation," this concept of the "middle bolt of truth" becomes the very essence of its resilience and its continuous striving.

Jacob, whose name was changed to Israel ("one who struggles with God"), is the archetype of the benoni on a national scale. His life was a continuous wrestling match, with family, with divine beings, with himself. This name, Israel, itself signifies an ongoing process, a people constantly engaged in struggle—internal, external, and spiritual. The "middle bolt of truth" therefore represents the inherent, unshakeable core of Jewish identity and its connection to the Land of Israel, which functions as a unifying principle, holding together the diverse and often contradictory elements of the Jewish collective. It's the intrinsic, almost genetic, truth of Jewish peoplehood that persists across millennia, despite exile, persecution, and profound ideological differences among its members. This "truth" is the deep, spiritual inheritance that defines the Jewish people's bond with the land of Israel, transcending any specific political achievement or social structure. It is an "unbounded inheritance which has no limit upward to the highest degrees," suggesting that the connection to Israel is not merely earthly but deeply rooted in a divine covenant, reaching from the most sublime spiritual concepts down to the most mundane aspects of daily life.

This "middle bolt" allows for the "Benoni Nation" to embrace its internal diversity, recognizing that "each soul according to its intrinsic quality and rank" contributes to the whole. Modern Israel is a tapestry of ideologies, practices, and perspectives: religious Zionists, secular Zionists, Haredim, Arabs, Druze, immigrants from every corner of the globe. Each group, each individual, engages with the "truth" of Israel in their own way, on their own "gradation and plane." Some might be driven by fervent religious conviction, others by a commitment to democratic ideals, others by a desire for a safe haven, still others by a deep cultural or ancestral connection. The "middle bolt" is what holds these disparate energies together, preventing the "city" from tearing itself apart. It's the shared commitment, however expressed, to the continued existence and flourishing of the Jewish national home.

The Tanya's description of the benoni's love for God as something that "passes and disappears after prayer" yet can be "reawaken[ed] constantly, during its preponderance in time of prayer day after day, by means of an appropriate [mental] preparation," speaks to the enduring and cyclical nature of the Zionist project. The "love" for Israel—its ideals, its people, its land—is not a static emotion or a permanent state of euphoria. It waxes and wanes. There are periods of disillusionment, despair, and profound internal critique. Yet, the "divine soul has the power to reawaken this kind of love constantly." This power of reawakening is the "middle bolt" in action—the intrinsic resilience of the Jewish people, their ability to return to their core truths, to renew their commitment to the Zionist vision even after periods of dormancy or challenge. This reawakening comes through "appropriate mental preparation," which for a nation means continuous education, fostering a shared historical narrative, engaging in critical discourse, and strengthening democratic institutions.

The "preponderance and dominion alone" of the divine soul over the animal soul in the benoni is also key here. National success, whether in achieving security, fostering economic prosperity, or making strides towards social justice, is rarely a permanent eradication of problems. Instead, it is often a matter of gaining temporary ascendancy, of "one nation prevailing over the other" (referencing Genesis 25:23, "And one nation shall prevail over the other," which the Tanya applies to the internal struggle). Peace is maintained through vigilance; justice requires constant advocacy; security demands ongoing sacrifice. These are not final victories but continuous processes of gaining "preponderance" over opposing forces, whether they are external threats or internal moral failings. The "middle bolt" is what maintains the integrity of the structure during these ongoing struggles, ensuring that even when one "rises" and another "falls," the essential connection and purpose remain intact.

Ultimately, this reading emphasizes that the "true service" of the "Benoni Nation" is not about achieving a utopian state free of conflict or moral ambiguity. It is about the continuous, dedicated work of maintaining the "middle bolt"—the unwavering commitment to its core truths, its ethical mandate, and its unique connection to the Jewish people's destiny. It is about recognizing that the journey is the destination, that the striving is the service. This perspective allows us to engage with Israel's complexities—its triumphs and its failures, its beauty and its pain—not as a judgment of its ultimate worth, but as an ongoing call to responsibility and continuous improvement, sustained by an inherent truth that transcends any single moment or policy. It is a profoundly hopeful framework, for it means that even when the nation stumbles, the core "bolt" remains, ready to be re-secured and strengthened through renewed effort.

Civic Move

Cultivating "Benoni Dialogues" for National Self-Reflection and Repair

Drawing from the Tanya's profound insights into the benoni, a powerful civic move for dialogue, learning, and repair regarding Zionism and modern Israel is to cultivate "Benoni Dialogues." This initiative would encourage individuals, communities, and even national institutions to engage in honest, ongoing self-assessment rooted in the understanding that Israel, as a collective, operates as a "Benoni Nation"—never fully righteous and never entirely wicked, but perpetually engaged in a struggle between its highest ideals and its pragmatic realities.

The core of this move is to shift the discourse away from binary judgments of "good" or "evil," "right" or "wrong" in absolute terms, and towards a nuanced recognition of Israel's complex internal and external struggles. Instead of debating whether Israel is righteous or wicked, the "Benoni Dialogue" asks: How is Israel navigating its benoni state? Where is its "divine soul" manifesting, and where is its "animal soul" asserting undue influence? How can we, as stakeholders, contribute to the "divine aid" that helps the "good nature" prevail?

Action Steps:

1. Frame the Conversation: Begin by introducing the concept of the benoni from Tanya, applying it metaphorically to the nation. Emphasize that this is not an excuse for wrongdoing, but a framework for understanding the perennial challenge of statehood and moral responsibility. The key takeaway should be the Tanya's instruction: "Even if the whole world tells you that you are righteous, in your own eyes regard yourself as if you were wicked." This fosters a spirit of humility and constant self-critique, essential for growth and repair.

2. Establish Safe Spaces for Nuance: Create physical and virtual platforms for these dialogues. These could be study groups, community forums, online discussion boards, or educational programs. Crucially, these spaces must be designed to be genuinely safe for expressing diverse perspectives and criticisms without fear of immediate condemnation or tribalistic rejection. Facilitators would be trained to guide discussions towards inquiry and understanding, rather than debate or accusation.

3. Focus on Specific Dilemmas: Instead of broad generalizations about "Israel's problems," "Benoni Dialogues" should delve into specific, concrete dilemmas that highlight the tension between Israel's ideals and its actions. Examples might include:

   • Security vs. Human Rights: How does Israel balance its imperative for self-defense with the human rights of non-combatants or populations under its control? This is a classic "divine soul" (justice) vs. "animal soul" (survival) tension.
   • Democracy vs. Jewish Identity: How does Israel uphold its commitment to being a democratic state for all its citizens while also maintaining its character as a Jewish state?
   • Internal Divisions: How can Israel bridge the growing divides between secular and religious, Ashkenazi and Mizrahi, or different political factions, without allowing the "animal soul" of tribalism to dominate the "divine soul" of peoplehood?
   • Diaspora Relations: How do Diaspora Jews engage with Israel's "benoni" reality, offering both support and constructive criticism, without falling into either uncritical allegiance or wholesale rejection?

4. Practice Active Listening and Empathetic Inquiry: Participants should be encouraged to listen not to refute, but to understand the underlying values and concerns animating different viewpoints. The goal is to identify the "two magistrates" (the good and evil inclinations) at play in any given issue and to understand the different arguments they present. This fosters empathy for the complexity faced by decision-makers and by those on the receiving end of policies.

5. Identify "Divine Aid" and "Civic Moves": After exploring a dilemma, the dialogue should shift towards identifying potential "divine aid"—not necessarily miraculous intervention, but drawing on Israel's inherent resilience, moral traditions, democratic institutions, and the collective wisdom of its people and supporters. This leads to brainstorming concrete "civic moves"—actions for learning, advocacy, or repair that can help the "divine soul" gain "preponderance and dominion." These might include supporting specific NGOs, advocating for policy changes, engaging in interfaith dialogue, or promoting educational initiatives that highlight shared values. The emphasis is on continuous striving and iterative improvement, understanding that perfection is not attainable, but progress is always possible.

6. Embrace the "Middle Bolt" of Truth: Conclude each dialogue by reinforcing the idea of Israel as the "middle bolt which secures [everything] from end to end." This means acknowledging that despite all the internal struggles and external pressures, there is an enduring, intrinsic truth to Jewish peoplehood and its connection to the Land of Israel that holds it all together. The "Benoni Dialogues" are themselves part of this "middle bolt," a continuous effort to strengthen the bonds and clarify the purpose of the Jewish collective.

By adopting "Benoni Dialogues," we move beyond simplistic narratives and engage with Israel in a way that is intellectually honest, ethically robust, and profoundly hopeful. It acknowledges the nation's imperfections without delegitimizing its existence, and it champions its ideals by demanding constant accountability and the tireless pursuit of a more just and moral future. This is the pathway to true service, for individuals and for a nation, in the spirit of the benoni.

Takeaway

The Tanya's teaching of the benoni offers a powerful and deeply compassionate framework for understanding the complex journey of Zionism and modern Israel. It liberates us from the paralyzing demands of perfection, inviting us instead into the dynamic, lifelong, and nation-long work of conscious striving. Israel, like the benoni, is not defined by the absence of struggle or the eradication of its "animal soul," but by the unwavering commitment of its "divine soul" to its highest ideals, sustained by divine aid and continuous intellectual engagement.

This perspective fosters both profound responsibility and enduring hope. It demands that we, as educators, advocates, and members of the Jewish people or its allies, engage with Israel's challenges with candor and courage, acknowledging its imperfections without abandoning its promise. It reminds us that the "middle bolt of truth"—the inherent, unbreakable connection of the Jewish people to their land and their covenantal purpose—is what secures the entire endeavor, allowing for constant reawakening and renewal.

The path of the "Benoni Nation" is not easy, but it is real, authentic, and ultimately, deeply redemptive. It is a call to active participation in the ongoing project of building a more just, secure, and ethical Israel, understanding that the pursuit of these ideals is, in itself, the highest form of service. Let us embrace this complex truth with open hearts and strong spines, committed to nurturing the divine spark within ourselves and within the collective, for the benefit of all.