Tanya, Part I; Likkutei Amarim 9:1

Hook

This text, penned by Rabbi Shneur Zalman of Liadi, the founder of Chabad Hasidism, presents us with a profound and enduring dilemma at the heart of human experience, and particularly within the Jewish people: the internal struggle between competing impulses. It speaks to the very essence of what it means to be human, to possess both baser instincts and loftier aspirations, and the continuous effort required to align our actions with our highest ideals. For those of us who feel a deep connection to the Zionist project and the modern State of Israel, this text offers a surprisingly relevant lens through which to examine the complex dynamics of nation-building and the ongoing quest for a just and meaningful society. It suggests that the challenges we face, both individually and collectively, are not merely external political or social pressures, but deeply rooted internal battles for the soul of our people and our land. The hope lies in understanding this internal landscape, and the responsibility is to consciously direct our energies toward the manifestation of our noblest aspirations.

Text Snapshot

“The abode of the animal soul (nefesh habahamit), derived from the kelipat nogah in every Jew, is in the heart... For the blood is the nefesh. Hence all lusts and boasting and anger and similar passions are in the heart... But the abode of the divine soul is in the brains... and from there it extends to all the limbs; and also in the heart, in the right ventricle wherein there is no blood... It is [the source of] man’s fervent love toward G–d... It is written, however, 'One nation shall prevail over the other nation.'... so do the two souls—the Divine and the vitalizing animal soul that comes from the kelipah—wage war against each other over the body and all its limbs. It is the desire and will of the Divine soul that she alone rule over the person and direct him... The body is called a 'small city.'”

Context

Date

The foundational texts of the Tanya, including Likkutei Amarim, were compiled and disseminated in the late 18th and early 19th centuries. This period was marked by significant upheaval and change within Jewish communities across Eastern Europe, including the rise of Hasidism as a spiritual and social movement.

Actor

Rabbi Shneur Zalman of Liadi, also known as the Alter Rebbe, was a pivotal figure in the development of Chabad Hasidism. He was a prolific writer, philosopher, and spiritual leader, seeking to make Kabbalistic and Hasidic teachings accessible to the broader Jewish populace.

Aim

The primary aim of the Tanya, and this passage in particular, is to provide a profound spiritual and psychological framework for understanding the inner life of the individual Jew. It seeks to elucidate the nature of the soul, the inherent conflict between divine and animalistic impulses, and the path toward spiritual elevation and service of God. This internal framework, however, has implications for collective identity and action.

Two Readings

Reading 1: The Inner City and the Struggle for the Divine Soul

This reading frames the Tanya's teaching as a profound exploration of the individual's inner world, a microcosm of spiritual warfare. The "body" is a "small city," and within this city, two fundamental forces—the "animal soul" (nefesh habahamit) and the "divine soul" (neshamah elokit)—are in constant conflict. The animal soul, rooted in the physical world and its desires, resides in the left ventricle of the heart, manifesting as lust, anger, and pride. Its aim is to dominate the entire being, turning the body into a vessel for its earthly pursuits.

Conversely, the divine soul, originating from a higher spiritual realm, finds its primary seat in the intellect ("brains") and the right ventricle of the heart, devoid of blood, symbolizing its transcendence of base physicality. This soul inspires love for God, awe, and a yearning for spiritual connection. The core struggle, as described, is for the divine soul to assert its dominion, to transform the physical impulses and make the entire "city" of the body a dwelling place for God's presence. This is achieved through intellectual contemplation of God's greatness, leading to love and awe, which then permeate all faculties—thought, speech, and action. The ultimate goal is not to eradicate the animal soul but to sublimate its energies, transforming its "lusts" into a fervent love for God, as exemplified by the command to love God "with all your heart—with both your natures." This reading emphasizes the personal, internal journey of self-mastery and spiritual refinement as the primary locus of the struggle.

Reading 2: The Collective Soul and the Building of the Holy City

This reading extends the Tanya's metaphor to the collective, viewing the Jewish people as a "small city" or even a nascent nation, grappling with similar internal tensions on a larger scale, particularly in the context of Zionism and the modern State of Israel. The "animal soul" can be seen as representing the centrifugal forces that pull a people apart: divisive ideologies, narrow self-interest, unchecked nationalism that devolves into arrogance, and the allure of material pursuits at the expense of higher ideals. These forces, if left unchecked, can lead to internal strife, moral compromise, and a weakening of the collective identity.

The "divine soul," in this context, represents the aspirational core of the Jewish people—the covenantal connection to God, the commitment to justice, compassion, and Torah, and the collective yearning for redemption and holiness. The "warfare" described in the Tanya becomes the ongoing struggle within the collective heart of the nation. The establishment of the State of Israel, while a monumental achievement, has not magically erased these internal conflicts. Instead, it has provided a new arena where these tensions play out. The "brains" and the "right ventricle" of the collective can be seen as the institutions, the prophetic voices, and the shared values that strive to guide the nation toward its spiritual destiny. The challenge, then, is for the collective "city" of Israel to ensure that its governance, its policies, and its societal norms are infused with the wisdom and love of God, making it a true "dwelling place" for the Divine presence. This reading highlights the responsibility of the collective to actively direct its national energies towards its highest ideals, transforming any "lusts" for power or material gain into a profound commitment to holiness and justice for all its inhabitants and for the world.

Civic Move

Cultivating Shared Understanding Through "Tanya Dialogues"

In light of the internal struggles articulated in the Tanya, particularly the tension between competing desires and the imperative to align our actions with higher purposes, a crucial civic move for the Israeli public, and for those who engage with its narrative, is to cultivate spaces for honest and insightful dialogue about these very tensions. We can establish a program, perhaps called "Tanya Dialogues," that brings together diverse voices from Israeli society—secular and religious, Ashkenazi and Mizrahi, native-born and new immigrants, policymakers and everyday citizens—to explore foundational texts like the Tanya not as relics of the past, but as living tools for understanding our present dilemmas.

Action: Organize facilitated group discussions, both in-person and online, centered on specific passages from the Tanya, such as the one we've examined. These dialogues would not aim for theological consensus, but rather for a shared exploration of the human condition as described by Rabbi Shneur Zalman. The focus would be on identifying how these ancient insights into the internal struggle between base desires and divine aspirations manifest in contemporary Israeli society. For instance, discussions could revolve around:

• The "Animal Soul" in Public Discourse: How do pride, anger, and divisive rhetoric manifest in our political and social conversations? How can we recognize these impulses and work to temper them?
• The "Divine Soul" as National Aspiration: What are the core values that should guide the "small city" of Israel? How do we ensure that our pursuit of security and prosperity does not come at the expense of justice, compassion, and inclusivity?
• Sublimating "Lusts": How can collective desires for national strength or economic growth be channeled into actions that uplift all members of society, rather than leading to the marginalization of others?

These dialogues should be structured to encourage active listening, empathetic engagement, and a willingness to grapple with uncomfortable truths about ourselves and our society. The goal is not to resolve all conflicts, but to foster a deeper, more nuanced understanding of the internal forces at play, thereby empowering individuals and the collective to consciously choose the path of spiritual and ethical elevation. This move acknowledges that nation-building is as much an internal project of character and consciousness as it is an external one of policy and politics, and it offers a path for repair and growth rooted in a profound tradition of self-examination.

Takeaway

The Tanya’s profound insight into the internal warfare between our divine and animal souls offers a timeless framework for understanding the human condition. For Zionism and modern Israel, this is not merely an abstract philosophical concept; it is a call to recognize that the greatest challenges we face are often internal. The struggle described by Rabbi Shneur Zalman—the battle for the heart and mind of the individual, and by extension, the collective—is the ongoing work of building not just a state, but a just, compassionate, and spiritually resonant people. By honestly confronting these internal tensions, and by actively choosing to cultivate our divine aspirations, we can hope to transform our "small city" into a truly holy dwelling place, a testament to the enduring power of our peoplehood and our responsibility to one another and to the world.