Tanya, Part I; Likkutei Amarim, Title Page 1

Hook

We stand at a peculiar, often painful, crossroads in our relationship with Israel. For many, it's a land of dreams realized, a testament to Jewish resilience and the enduring power of a people to return home. Yet, for just as many, it's a place of profound complexity, internal strife, and external conflict, where the high ideals of its founding often clash with the harsh realities on the ground. The very term "pro-Israel" itself has become fraught, laden with assumptions, expectations, and often, an unspoken demand for uncritical allegiance that stifles honest engagement. How do we hold both the unwavering hope and the undeniable heartbreak? How do we remain "pro-Israel with complexity" when the world—and often parts of our own community—demands a simpler narrative?

This isn't a new dilemma. The Jewish story, both ancient and modern, is one of constant striving: striving for holiness, for justice, for belonging, for peace. It’s a story of audacious dreams met by daunting challenges, of profound spiritual aspirations encountering the messy, material world. And in this tension, this sacred discomfort, lies our greatest potential for growth, for tikkun – for repair. We yearn for clarity, for a straight path, but often find ourselves navigating a labyrinth of ambiguities. The gap between what is and what could be, between the ideal and the real, can feel vast, overwhelming, even paralyzing. We might ask ourselves: how can I, an ordinary person, possibly bridge this chasm? How can my actions, my understanding, my voice, make a difference in such a monumental and complex undertaking as supporting, critiquing, and loving a nation-state?

This feeling of distance, of the task being too great, too far removed from our daily lives and capabilities, is precisely the human condition that a profound text from the heart of Jewish mysticism seeks to address. It offers a surprising lens through which to view our contemporary challenges concerning Israel. When the work of building a just society, ensuring security, fostering peace, and living up to our highest ideals feels impossibly distant, this text reminds us that the power to act, to understand, and to contribute is, in fact, "exceedingly near." It suggests that the grand narrative of national rebirth and responsibility is not just for the prophets, the politicians, or the perfect, but for each one of us – for the Benoni, the intermediate person, striving daily in a world that demands both a strong spine and an open heart. It’s a call to move beyond paralysis and embrace the active, often imperfect, work of making our highest aspirations for Israel a tangible reality, one step at a time. The hope, then, lies not in waiting for perfection, but in the power of the "near."

Text Snapshot

LIKKUTEI AMARIM PART ONE ENTITLED SEFER SHEL BENONIM Compiled from (sacred) books and from sages… based on the verse “For it is exceedingly near to you, in your mouth and in your heart, to do”; to explain clearly how it is exceedingly near, in a lengthy and short way, with the aid of the Holy One, blessed be He.

Context

Date

The Tanya, or Likkutei Amarim, was first published in 1797. This places its composition at the cusp of modernity, a period of immense upheaval and transformation in Jewish life. The Enlightenment was sweeping across Europe, challenging traditional religious authority and offering new paths to integration into secular society. Hasidism, itself a revolutionary movement born a generation earlier, was consolidating and spreading, offering a vibrant, experiential path to God for the masses, often in opposition to the more intellectualized, scholastic Judaism of the time. It was a time when the very meaning of Jewish identity, purpose, and practice was being re-evaluated, both from within and without.

Actor

The author of the Tanya is Rabbi Shneur Zalman of Liadi (1745-1812), the founder of the Chabad-Lubavitch dynasty of Hasidism. Known as the Alter Rebbe ("the Old Rebbe"), he was a towering intellectual and spiritual giant, deeply learned in both the revealed (Talmud, Halakha) and hidden (Kabbalah) dimensions of Torah. His genius lay in his ability to synthesize these vast bodies of knowledge into a coherent, accessible system that could be lived and applied by every Jew. He was not merely a mystic or a scholar; he was a leader, a jurist, and a community builder, deeply concerned with the spiritual welfare and practical guidance of his followers. His work reflects a profound understanding of the human soul and its struggles, and a passionate desire to empower individuals to connect with the divine in a tangible way.

Aim

The Alter Rebbe's primary aim in writing the Tanya was to distill the esoteric teachings of Kabbalah and Hasidism into a practical guide for spiritual growth and divine service, specifically for the "intermediate person" (Benoni). Prior to the Tanya, many Hasidic teachings, while inspirational, lacked a systematic methodology for consistent application in daily life, especially for those who weren't spiritual giants. The Alter Rebbe sought to demystify complex concepts and demonstrate how it is "exceedingly near" for every Jew to fulfill the commandments and achieve a deep connection with God. He wanted to provide a "roadmap" for navigating the inner spiritual landscape, showing that even amidst internal struggles and imperfections, one could continually strive and achieve closeness to the Divine. It was a radical democratization of spiritual pursuit, asserting that holiness was not an exclusive domain of the elite, but an attainable reality for all, through understanding, contemplation, and diligent action. This emphasis on making the spiritual practical and accessible for the "average" person holds immense resonance for our understanding of modern Zionism and the building of Israel.

Two Readings

The Inner Work of National Rebirth (Covenantal/Spiritual Reading)

The Tanya opens with a declaration of intent: to explain how fulfilling God’s commandments is "exceedingly near to you, in your mouth and in your heart, to do." This profound premise, rooted in Deuteronomy, suggests that the divine is not distant or inaccessible, but intimately woven into our very being, requiring not just belief, but active engagement. When we apply this spiritual framework to the project of Zionism and the existence of modern Israel, we uncover a reading that transcends mere political or secular nationalism, revealing a deeply covenantal and spiritual imperative that demands inner work for collective flourishing.

Zionism, at its core, is not just a political ideology; it is the modern expression of an ancient, unbroken covenant between the Jewish people, God, and the Land of Israel. For millennia, the prayer "Next Year in Jerusalem" was not a casual wish, but a profound spiritual yearning, a testament to a people's unwavering commitment to their ancestral home as the place where their collective destiny and divine purpose could fully unfold. The return to Zion, therefore, is not merely a geographic relocation; it is a spiritual homecoming, a re-engagement with the very essence of Jewish peoplehood and its covenantal responsibilities.

The Tanya's focus on the Benoni – the intermediate person, neither perfectly righteous nor entirely wicked, but constantly striving – offers a powerful archetype for the Zionist endeavor. Modern Israel is not, and has never been, a nation of tzaddikim (perfect saints). It is a nation of Benonim: diverse, complex, often contradictory individuals, grappling with immense challenges, making daily choices that fall short of perfection, yet perpetually striving towards a higher ideal. This struggle, this constant striving amidst imperfection, is precisely where the spiritual work lies. Just as the Benoni in the Tanya learns to master their inner world, aligning their actions with their higher soul, so too must the nation of Israel, and those who support it, engage in a continuous process of self-examination and moral alignment.

"Exceedingly near" in this context speaks to the very tangibility of the Zionist dream. For two thousand years, the return to Zion felt impossibly distant, a messianic aspiration reserved for a future beyond human agency. Zionism, in its audacious genius, declared that this ancient dream was, in fact, "exceedingly near" and achievable through human effort. It democratized redemption, asserting that the Jewish people had the agency to bring about their own national rebirth. This wasn't about waiting for a miraculous intervention, but about "doing" – building, cultivating, defending, creating. This "nearness" requires a profound shift in mindset: from passive yearning to active participation, from a distant ideal to an immediate, pressing reality. Every act of building, every defense of the land, every effort to cultivate a just society, becomes a spiritual act, making the covenant tangible.

Furthermore, the phrase "in your mouth and in your heart, to do" underscores the holistic nature of this spiritual-national project. "In your heart" speaks to the deep emotional, spiritual, and historical connection that fuels Zionism – the love for the land, the memory of generations, the aspiration for a secure future. It’s the wellspring of resilience and determination. But the Tanya insists that this heart-level connection must translate into action: "in your mouth" (prayer, study, advocacy, articulation of values) and, crucially, "to do." This "doing" encompasses the entire spectrum of nation-building: establishing democratic institutions, developing a vibrant culture, fostering economic prosperity, ensuring security, and, perhaps most critically, striving for justice and peace within its borders and with its neighbors. The covenantal responsibility extends beyond mere existence; it demands the creation of a society that reflects the highest ethical and moral principles of Jewish tradition, a "light unto the nations."

The Tanya's assertion that its teachings are "compiled from (sacred) books and from sages" reminds us that modern Israel, even in its most secular manifestations, draws from millennia of Jewish thought and experience. The values embedded in its Declaration of Independence – freedom, justice, peace, and the prophets' vision of social equality – are not arbitrary but are deeply rooted in the "sacred books." Even when overtly religious language is absent, the foundational ethics and aspirational vision of Israel are profoundly shaped by Jewish spiritual heritage. This means that the work of building Israel is, in part, a perpetual act of interpreting and applying these ancient wisdoms to contemporary challenges. It requires continuous moral discernment, asking: how do our actions, policies, and societal structures align with the covenantal call to justice and holiness? The inner work of national rebirth is therefore a collective spiritual journey, where every Benoni is called to contribute to the ethical and moral fabric of the nation, constantly bridging the gap between sacred ideal and lived reality. The complexity of Israel demands not less spiritual engagement, but more, calling us to align our hearts, mouths, and hands with the deepest aspirations of our people's covenant.

The Practicality of Peoplehood (Civic/Pragmatic Reading)

Beyond its profound spiritual dimensions, the Tanya's introductory words offer a remarkably pragmatic lens through which to understand the often-gritty, demanding, and imperfect work of building and sustaining a modern nation-state. Its emphasis on making the seemingly distant "exceedingly near" through practical "doing" resonates deeply with the Zionist project as a testament to collective human agency and resilience. This reading focuses on the tangible, the actionable, and the day-to-day realities of peoplehood.

The very title, Sefer Shel Benonim, the "Book of Intermediates," directly addresses the reality that any nation, especially one as diverse and dynamic as Israel, is fundamentally composed of "intermediate" people. There are no perfect citizens, no flawless leaders, and no society entirely free of flaws, internal tensions, or external pressures. Zionism, in its practical manifestation, acknowledged this from its inception. It wasn't waiting for a messianic age or for perfectly righteous individuals; it was a movement of ordinary Jews – farmers, laborers, intellectuals, dreamers, and pragmatists – who understood that the dream of national self-determination required concrete action, often in the face of immense obstacles and moral ambiguities. The Benoni is the one who gets things done, who shows up daily, who strives for improvement even while acknowledging their own imperfections and the imperfections of the collective. This is the essence of civic participation and national responsibility.

The phrase "exceedingly near to you, in your mouth and in your heart, to do" speaks to the immediate, tangible nature of the Zionist enterprise. The founders of Israel didn't just dream; they did. They drained swamps, built roads, established kibbutzim, developed industries, created a language, and forged a military. These were not abstract spiritual exercises but concrete acts of nation-building, making the abstract concept of a Jewish homeland "exceedingly near" through sheer will and labor. The "mouth" here signifies the endless debates, the robust democratic discourse, the articulation of national purpose, and the constant negotiation of values within a pluralistic society. The "heart" represents the passionate dedication, the shared identity, and the collective memory that bind a diverse people together. But both, critically, are geared "to do" – to act, to build, to defend, to innovate, to sustain.

The Tanya's promise to explain how it is "exceedingly near, in a lengthy and short way" is particularly insightful for understanding the Zionist journey. Nation-building is unequivocally a "lengthy way." It is a multi-generational project, fraught with setbacks, requiring immense patience, perseverance, and sacrifice. From Herzl's vision to the Balfour Declaration, from the waves of Aliyah to the War of Independence, from the challenges of absorption to ongoing conflicts, the path has been long and arduous. Yet, within this "lengthy way," there is also a "short way" – the power of immediate, individual action. Each vote cast, each tax paid, each day of military service, each act of community building, each innovation in science or technology, each protest for justice, each act of compassion, contributes to the larger national mosaic. The Tanya suggests that even seemingly small, daily acts of spiritual discipline accumulate to profound transformation. Similarly, in the civic sphere, the accumulation of countless individual efforts, small and large, is what constitutes the resilience and progress of a nation.

And what of "with the aid of the Holy One, blessed be He"? For many secular Zionists, the idea of divine aid might seem out of place. Yet, even from a purely pragmatic perspective, this phrase can be reinterpreted. It speaks to the recognition that even the most determined human efforts require an element of serendipity, resilience beyond calculation, and perhaps a deep-seated belief in a historical destiny that transcends purely rational explanation. It acknowledges that the survival and flourishing of Israel, against all odds, often feels like a miracle, a blessing that goes beyond human planning. For the religious, it is an explicit acknowledgment of God's hand in history; for the secular, it can represent the enduring spirit of a people, the collective human drive to overcome adversity, or the profound sense of purpose that continues to animate the Zionist project. It is the hope that sustains when purely human resources seem exhausted.

Ultimately, this pragmatic reading of the Tanya emphasizes that the strength of Israel, like the spiritual progress of the Benoni, lies not in reaching an imagined state of perfection, but in the continuous, often messy, process of striving, adapting, and doing. It is a call to embrace the responsibility of peoplehood, to engage actively with its complexities, to contribute to its ongoing construction, and to continually work towards its betterment, knowing that the ideal is always "exceedingly near" if we are willing to put in the work, with both our hearts and our hands, for the benefit of the collective. It reminds us that "pro-Israel with complexity" means being deeply invested in the practical realities of the nation, warts and all, and committed to its perpetual improvement through the dedicated efforts of its Benonim.

Civic Move

The Benoni's Council for National Dialogue and Personal Accountability

In the spirit of the Tanya's invitation to make the profound "exceedingly near" through personal and practical engagement, I propose "The Benoni's Council for National Dialogue and Personal Accountability." This initiative aims to address the often paralyzing complexity and division surrounding Israel by creating structured spaces for honest, compassionate, and future-minded engagement among diverse individuals, fostering both collective understanding and individual commitment to action. It recognizes that, like the Benoni, we are all imperfect, striving, and capable of growth, and that the national project requires our active, accountable participation.

Purpose

The Council's core purpose is to bridge the gap between our high aspirations for Israel and its current realities. It seeks to move beyond reactive debate and performative activism towards proactive, constructive engagement. By centering the "intermediate person"—meaning anyone willing to engage honestly, regardless of their current level of knowledge or specific political stance—it democratizes the conversation around Israel, making the work of repair and improvement "exceedingly near" and accessible. The goal is to cultivate a community of practice where individuals feel empowered to both critique and build, holding complexity without succumbing to despair or disengagement.

Mechanism

The Council would operate through a series of facilitated, small-group dialogues (6-8 participants), ideally held regularly (e.g., monthly) over a sustained period (e.g., 6-12 months). These could be virtual or in-person, drawing participants from diverse backgrounds—religious Zionists, secular Zionists, left-leaning pro-Israel advocates, centrists, and even those grappling with their pro-Israel identity. The key is diversity of perspective within a shared commitment to constructive engagement with Israel's future. Each session would be guided by a trained facilitator who embodies the "strong spine, open heart" ethos, ensuring a safe space for candid exchange.

Three Pillars of Engagement (Connecting to "Mouth, Heart, Hand")

Pillar 1: Personal Reflection – The Benoni's Heart (Connecting to "in your heart")

• Activity: Each session begins with a structured personal reflection exercise. Participants are invited to identify one specific area where they believe Israel, as a nation, currently falls short of its founding ideals or their personal aspirations for it. This isn't about finger-pointing, but about honest self-assessment of the collective. Crucially, they must then identify one area where they themselves (as individuals, as members of the Jewish people, or as advocates for Israel) fall short in their understanding, engagement, or actions regarding Israel. This could be a blind spot, a lack of knowledge, an unwillingness to engage with opposing views, or a tendency towards cynicism.
• Goal: To cultivate humility, empathy, and self-awareness. This "heart" work acknowledges that improvement begins internally and that our critiques of Israel are often intertwined with our own unexamined assumptions or limitations. It makes the complex national challenge "near" by bringing it into our personal sphere of responsibility.

Pillar 2: Collective Aspiration – The Benoni's Mouth (Connecting to "in your mouth")

• Activity: Following personal reflection, the group collectively engages with a specific, pre-selected challenge facing Israel today (e.g., internal social divisions, democratic resilience, relations with Palestinians, global antisemitism, economic inequality). The discussion is framed around the question: "What concrete, actionable steps, however small, can be taken to address this challenge, making our highest aspirations 'exceedingly near'?" The focus is on identifying pragmatic, incremental solutions rather than grand, distant utopian visions. Participants are encouraged to articulate not just problems, but potential pathways forward, drawing on their diverse perspectives.
• Goal: To foster generative dialogue and move beyond analysis paralysis. This "mouth" work is about speaking truth with compassion, articulating hopeful possibilities, and collectively brainstorming realistic solutions. It encourages participants to articulate what they believe can be done, shifting the narrative from despair to agency.

Pillar 3: Commitment to Action – The Benoni's Hand (Connecting to "to do")

• Activity: Each session concludes with a commitment to a tangible, personal action. Drawing from the reflections and discussions, each participant commits to one small, specific, and achievable step they will take before the next session to contribute to strengthening Israeli society, fostering understanding, or advocating for a more just and hopeful future. This could be:
  • Reading an article from a different perspective.
  • Engaging in a respectful conversation with someone who holds a different view.
  • Supporting an organization working for a specific cause in Israel.
  • Learning a new Hebrew word or a piece of Israeli history.
  • Volunteering time or resources.
  • Writing a letter, making a call, or engaging in local advocacy.
• Goal: To translate internal reflection and collective discussion into concrete, measurable action. This "hand" work embodies the Tanya's core message: the path to making the ideal "exceedingly near" is through consistent, diligent "doing." It empowers individuals to see themselves as active agents of change, not just passive observers, and reinforces the idea that even small, consistent actions accumulate to significant impact over time.

Connection to Text

The Benoni's Council directly mirrors the Tanya's pedagogy: it assumes imperfection but demands striving, it moves from internal contemplation to external action, and it democratizes the work of tikkun for every individual. By centering the "intermediate person" and emphasizing that the path to a better future is "exceedingly near" through dedicated "doing," the Council offers a practical, compassionate, and empowering framework for navigating the complexities of being "pro-Israel with complexity" in our modern world. It is a living embodiment of the notion that the long path of national destiny is paved by the cumulative "short ways" of individual, accountable action.

Takeaway

The ancient wisdom of the Tanya, urging us to recognize that the path to divine connection is "exceedingly near" through practical spiritual work, offers a profound and hopeful lens for engaging with Zionism and modern Israel. It reminds us that building a nation, like cultivating a soul, is an ongoing, often messy, process for the "intermediate person" – the Benoni. It is a daily commitment to striving, doing, and repairing, with both heart and hand, recognizing the "lengthy way" of historical struggle and the powerful "short way" of immediate, individual action. In a world that often demands ideological purity, the Tanya invites us to embrace the complexity, to find our agency in the striving, and to remember that the work of creating a more just, secure, and vibrant Israel is never truly finished, but always, always, "exceedingly near."