Tanya, Part V; Kuntres Acharon 2:1

As an educator committed to fostering a nuanced understanding of Israel, I often find myself navigating the intricate interplay between ancient spiritual wisdom and modern geopolitical realities. The journey of Zionism and the story of the State of Israel are not monolithic narratives; they are rich tapestries woven from theological aspirations, historical trauma, human agency, and profound ethical dilemmas. Our task is to approach this complexity with both a strong spine of conviction and an open heart of compassion, seeking not simple answers but deeper, more responsible engagement.

Hook

We stand at a crossroads where the profound spiritual yearning for "turning of face to face" — an intimate, reciprocal connection with the Divine, or perhaps a deep, authentic encounter with the 'other' — feels both more urgent and more distant than ever. In a world grappling with division, misunderstanding, and often, despair, how do we, as individuals and as a collective, activate the kind of transformative power that can elevate our actions from mere earthly striving to genuine spiritual and ethical progress? The dilemma lies in bridging the chasm between lofty ideals and the often messy, imperfect reality of human endeavor, especially when that endeavor involves the building of nations and the forging of destiny. The hope, however, is that our actions, no matter how small or seemingly mundane, hold within them an extraordinary potential to "cause supernal union," to mend what is broken, and to bring sanctity into the very fabric of our shared existence. This ancient text offers a radical and empowering vision: that true spiritual elevation is not merely a matter of contemplation or abstract belief, but a direct consequence of our tangible, physical deeds in the world. For Zionism and modern Israel, this insight is not just a philosophical curiosity; it is a foundational challenge and an enduring promise.

Text Snapshot

From Tanya, Part V; Kuntres Acharon 2:1: "Examine Etz Chaim, Shaar Hanekudot 8:6, the statement that there can be no 'turning of face to face' except through mitzvot requiring action exclusively. The reason is that good deeds cause the supernal union…. The understanding of why mitzvot which require action specifically have this effect lies in the statement in Shaar Man Umad, that the first step must be elevation of mayin nukvin of nukva of the Minor Visage, and the mayin nukvin of nukva is the state of action…. Good deeds are described as trimming and hacking off the thistles that attach themselves to the hinderpart, the state of deed… This pruning is effected through elevating the element of good concealed in them that is enclothed in mitzvot of action, elevating it to its source, to the sanctity of Atzilut that has already been purified… Thus we can understand why mere thought accomplishes nothing, for without elevating mayin nukvin from the 'kings of nogah,' it is impossible to draw forth drops from above to effect the union of zun."

Context

The text we are engaging with, from Tanya, Part V; Kuntres Acharon 2:1, is a profound and intricate piece of Chassidic philosophy, penned by Rabbi Schneur Zalman of Liadi (1745-1812), the founder of the Chabad-Lubavitch movement. To truly grasp its implications for Zionism and modern Israel, we must first immerse ourselves in its original historical, theological, and philosophical context, and then carefully bridge that context to the contemporary issues at hand.

Date: Late 18th to Early 19th Century Eastern Europe

Rabbi Schneur Zalman wrote Tanya in a period of immense change and ferment in Jewish life. The traditional communal structures of Eastern European Jewry, while robust, were also facing internal pressures and external challenges. The rise of Hasidism itself, in the mid-18th century, was a spiritual revolution. It emerged in response to perceived spiritual dryness, an overemphasis on scholasticism without commensurate inwardness, and the social stratification that often left the unlearned feeling spiritually disenfranchised. Hasidism offered a path to divine connection for all, emphasizing joy, devotion, and the immanence of God in all aspects of creation.

Yet, this was also a pre-modern era in many respects, particularly concerning Jewish political thought. The vast majority of Jews lived under various empires (Russian, Austro-Hungarian, Ottoman) and largely accepted their diasporic condition. While the spiritual yearning for Eretz Yisrael (the Land of Israel) was deeply ingrained in liturgy, prayer, and collective memory, the practical, political project of returning and establishing sovereignty was not yet on the horizon. Messianic anticipation was generally passive, envisioning a divinely orchestrated redemption that would occur in its own time, without human political intervention. The enlightenment (Haskalah) was beginning to challenge traditional Jewish life, advocating for integration into broader European society and a re-evaluation of Jewish identity. These forces would eventually lead to the rise of modern political Zionism in the late 19th century, but for Rabbi Schneur Zalman, the focus was squarely on internal spiritual rectification and the relationship between God and the individual/collective Jewish soul within the existing framework of Jewish law and tradition.

Actor: Rabbi Schneur Zalman of Liadi (The Alter Rebbe) and the Chabad Movement

Rabbi Schneur Zalman, known as the Alter Rebbe ("Old Rebbe"), was a towering intellectual and spiritual figure. He founded Chabad (an acronym for Chochmah, Binah, Da'at – Wisdom, Understanding, Knowledge), a unique branch of Hasidism that sought to synthesize the fervent emotionalism of early Hasidism with a rigorous intellectual and contemplative approach to Kabbalah and Jewish philosophy. Unlike some Hasidic courts that emphasized charismatic rebbes and emotional attachment, Chabad encouraged its followers to understand the profound mystical concepts underpinning their spiritual service.

Tanya, his magnum opus, is often called the "Written Torah of Chassidism." It is not merely a collection of sermons or mystical insights; it is a systematic, philosophical treatise designed to be a practical guide for every Jew in their spiritual struggle. The book delves into the nature of the soul, the battle between the divine soul and the animal soul, the unity of God, and the path to achieving dveikut (cleaving to God). Kuntres Acharon (The Latter Treatise), from which our text is drawn, is an even deeper dive into the most complex Kabbalistic concepts, elucidating the intricate mechanisms of divine emanations and the human role in their unification and elevation. It is a work for advanced students, further clarifying the philosophical underpinnings of Chabad's unique approach to spiritual service.

Aim: Explaining the Transformative Power of Concrete Action in Elevating Reality

The Alter Rebbe's primary aim in this text is to explain the esoteric mechanisms of divine-human interaction, emphasizing the transformative power of concrete mitzvah performance (ma'aseh) in elevating mundane reality and fostering spiritual union. This is not a casual observation but a fundamental tenet of Chabad philosophy. The text posits that true spiritual connection – "turning of face to face" with the Divine – is not achieved through mere thought, intention, or even verbal prayer alone, but exclusively through mitzvot that require physical action.

This concept is rooted in the Kabbalistic idea of mayin nukvin (feminine waters), which refers to an "arousal from below." In the cosmic dance between the divine masculine (the giver, the flow from above) and the divine feminine (the recipient, the catalyst from below), human action serves as the crucial initiator. When a Jew performs a mitzvah with physical action (like donning tefillin, giving charity, observing Shabbat), they are not just fulfilling a commandment; they are actively engaging in a cosmic process of elevation. They are taking a piece of the physical world – their body, a physical object, money – and transforming it, elevating the "element of good concealed in them" from the lower, more mundane realms (Asiyah, Yetzirah) to the higher, more purified realms of divinity (Beriah, Atzilut).

The metaphor of "trimming and hacking off the thistles" is powerful. The physical world, particularly in its unrefined state (represented by Kelipat Nogah, the translucent, mixed spiritual shell), is seen as entangled with spiritual impurities or "thistles." Through active mitzvah performance, these impurities are removed, allowing the hidden divine spark within the physical act to ascend. Crucially, "mere thought accomplishes nothing" without this physical engagement. This isn't to devalue intention (kavvanah) – which is vital in Jewish thought – but to assert that intention without action remains incomplete. It is the physical deed that provides the necessary "arousal from below" to draw down divine sustenance and effect the "supernal union."

For the Alter Rebbe, this was about empowering every Jew to be an active partner in the cosmic rectification of the world, making their daily lives and physical actions deeply meaningful and spiritually potent. This emphasis on the primacy of physical action, the elevation of the mundane, and the human role as a catalyst for divine processes, while originally conceived within an esoteric Kabbalistic framework, provides a powerful philosophical lens through which later generations, particularly those grappling with the emergence of Zionism, could interpret the active building and shaping of a national home in the Land of Israel. It lays a groundwork, perhaps unintentionally, for understanding physical labor, nation-building, and even military defense, not as purely secular endeavors, but as actions imbued with profound spiritual potential, capable of "trimming thistles" and facilitating a new "turning of face to face" for the Jewish people and the world.

Two Readings

Reading 1: The Spiritual-Redemptive Imperative – Mayin Nukvin as Zionist Action

This reading interprets the Tanya text as a profound theological justification for active Jewish self-determination in the Land of Israel, viewing Zionist endeavor – in its broadest sense, encompassing settlement, defense, and nation-building – as a form of "arousal from below" (mayin nukvin) that facilitates divine redemption. It bridges the esoteric language of Kabbalah with the concrete realities of modern Jewish national revival, seeing the latter as an essential spiritual act.

At the heart of this interpretation is the text’s unequivocal assertion: "there can be no 'turning of face to face' except through mitzvot requiring action exclusively." For centuries, Jewish thought, particularly in the Diaspora, often conceptualized redemption as a purely divine act, a passive waiting for the Messiah. This text, however, places human action at the center of the transformative process. For a Zionist reading, this is a revolutionary idea. It suggests that the return to Zion, the physical labor of building a state, and the defense of that state are not merely secular political endeavors but are, in fact, profound spiritual mitzvot – actions that trigger a divine response. The "state of action" is not just donning tefillin or giving charity; it expands to encompass the physical labor of pioneering the land, cultivating its soil, establishing its institutions, and even, when necessary, defending its borders. These are the human initiatives, the "mayin nukvin," that "cause the supernal union," drawing down divine blessing and advancing the redemptive process.

The concept of "trimming and hacking off the thistles that attach themselves to the hinderpart, the state of deed," takes on immense significance here. In the context of nation-building, these "thistles" can be understood on multiple levels. They are the physical obstacles: the swamps to be drained, the deserts to be irrigated, the stones to be cleared. But they are also the spiritual and ethical challenges inherent in the exercise of sovereignty: the internal divisions, the moral dilemmas of power, the complexities of governance, and the conflicts with neighboring peoples. This reading posits that the very act of engaging with these material and ethical "thistles" – and striving to overcome them, to refine the national endeavor – is a process of purification. It is "elevating the element of good concealed in them," taking the raw, often messy, material of national life and imbuing it with sanctity, lifting it towards its divine source. The establishment of a Jewish state, even if initiated by secular hands, becomes a crucible for spiritual refinement, a means by which the Jewish people collectively undertakes tikkun olam (repair of the world) on a national scale.

This perspective resonates strongly with the teachings of Religious Zionism, particularly the thought of Rabbi Abraham Isaac Kook (Rav Kook), the first Ashkenazi Chief Rabbi of British Mandatory Palestine. Rav Kook, deeply steeped in Kabbalah and Chassidic thought, famously interpreted the secular Zionist enterprise as "the footsteps of the Messiah" (ikvot haMashiach). He saw the physical, often irreligious, actions of the pioneers – their labor, their self-sacrifice, their determination to rebuild the land – as an unconscious divine process unfolding through human agency. Even if the actors were not consciously motivated by religious mitzvah, their actions, in their very commitment to Jewish peoplehood and the Land of Israel, were spiritually significant, performing the essential "arousal from below" necessary for national and, ultimately, universal redemption. The Tanya text, with its emphasis on ma'aseh (deed) over kavvanah (intention) as the primary catalyst for spiritual elevation, provides a philosophical framework for understanding Rav Kook's audacious embrace of secular Zionism. "Mere thought accomplishes nothing" becomes a powerful injunction against passive waiting for miracles, a clarion call for active engagement in shaping destiny.

Furthermore, this reading emphasizes the collective nature of "mayin nukvin." The text speaks of the "souls of Israel" as the source of this arousal. This reinforces the concept of Jewish peoplehood and collective responsibility. The actions of individuals, when directed towards the national good and the rebuilding of the land, contribute to a collective spiritual elevation. It suggests that the mitzvot of nation-building carry profound spiritual weight, not just for the individual, but for the entire Klal Yisrael (entirety of Israel). This implies a unique responsibility for the ethical conduct of the state, as its actions are seen as having cosmic repercussions.

However, this reading also carries inherent complexities and tensions. Does the sacralization of the state, the viewing of national action as redemptive, lead to triumphalism or an inability to critique the state's actions? If the state's very existence and actions are part of a divine plan, how does one hold it accountable for human failings, injustices, or ethical lapses? The "thistles" are not just external obstacles; they are also the internal impurities within the Jewish national project itself – the corruption of power, the mistreatment of minorities, the ethical dilemmas of occupation and conflict. A truly nuanced application of this reading demands that the "trimming of thistles" be an ongoing, rigorous process of moral self-scrutiny and continuous striving for justice within the framework of national sovereignty, ensuring that the "elevation of good" is truly achieved in a way that honors both divine mandate and human dignity. It calls for a Zionism that is both spiritually ambitious and ethically humble, recognizing that the "face to face" connection requires not only an outward push but also an inward purification.

Reading 2: The Ethical-Humanist Imperative – Action as Universal Responsibility

This reading shifts the focus from a purely redemptive-spiritual interpretation to one that emphasizes the universal ethical implications of "action" and "responsibility" embedded in the Tanya text. It applies this framework to the modern State of Israel as a call for moral self-scrutiny, a commitment to universal human values, and an engagement with the world that transcends particularistic claims. While acknowledging the text's specific reference to mitzvot, this reading broadens the concept of "action" to encompass ethical behavior, justice, and compassion in the public sphere, interpreting the "elevation" as a moral rather than solely mystical transformation.

The text states that "there can be no 'turning of face to face' except through mitzvot requiring action exclusively." While the Alter Rebbe's immediate context for mitzvot was ritual observance, the underlying principle – that profound connection arises from concrete action – can be extended. For a modern state, "action" translates into its domestic and foreign policies, its legal system, its treatment of all its citizens and residents, and its role on the global stage. This reading posits that Israel's legitimacy and its ability to achieve a true "turning of face to face" with its neighbors and the wider world depend not just on its existence as a Jewish state, but on its consistent adherence to universal ethical principles in its actions. The "supernal union" is not just a mystical merging but also the harmonious integration of a sovereign Jewish state into the family of nations, guided by principles of justice and human rights.

Crucially, the metaphor of "trimming and hacking off the thistles" becomes a powerful call for moral accountability. These "thistles" are not just external threats or the physical challenges of the land. More significantly, they represent internal moral failings, injustices, inequalities, and the corruption of power that can afflict any state, including Israel. This reading demands that Israel constantly engage in self-critique, to identify and address the ethical impurities within its own society and governance. It means confronting difficult questions about its treatment of minorities, the ethical dimensions of its security policies, the pursuit of peace, and its commitment to democratic values for all its inhabitants. The "pruning" is the ongoing effort to purify the national project, ensuring that the "element of good concealed in them" – the inherent aspiration for justice and righteousness within the Jewish tradition – is elevated, and not obscured by expediency or prejudice.

Furthermore, while the text speaks of the "souls of Israel" as performing mayin nukvin, the concept of "arousal from below" can be broadened to encompass the collective responsibility of all humanity to act ethically and justly. Israel, as a nation-state, has a unique historical and covenantal role, but its actions must ultimately resonate with universal moral principles. This perspective challenges Israel to live up to its highest ideals not just for its own sake, but as a "light unto the nations," a state whose actions actively contribute to tikkun olam in a global sense. This means engaging in dialogue, seeking understanding, and working towards reconciliation with those with whom it is in conflict, seeing these as crucial "actions" that foster mutual respect and connection. The "turning of face to face" in this context implies a reciprocal relationship of dignity and recognition between peoples, not just between humanity and the Divine.

This reading finds resonance in various streams of secular and liberal Zionism, which, while perhaps not using Kabbalistic terminology, emphasize the imperative to build a just and democratic society, a "model society" that upholds the highest ethical standards. Even without a direct religious mandate, the Zionist project, for many, was an ethical one – to create a refuge for a persecuted people, yes, but also a society founded on universal values of freedom, equality, and human dignity. The Tanya text provides a framework to appreciate the moral aspirations within these diverse Zionist streams, suggesting that their "actions" to build a just society, even if not ritually defined, contribute to a profound elevation of the human condition.

The complexity here lies in balancing the particularistic claims of Jewish peoplehood and the imperative for self-preservation with the universal demands of ethics and human rights. Does a strong emphasis on universal responsibility dilute the unique spiritual mandate of mitzvot or the specific covenantal relationship between God and Israel? This reading argues that the two are not mutually exclusive. Rather, the particularistic spiritual mandate demands universal ethical action. A truly elevated Jewish state, according to this interpretation, is one that integrates its unique identity and history with a steadfast commitment to justice, empathy, and peace for all. It challenges Israel to constantly strive for a "face to face" encounter with itself and with the 'other,' acknowledging shared humanity and working towards a future of mutual flourishing, recognizing that "mere thought accomplishes nothing" without concrete, ethical action in the world.

Civic Move: From Thistles to Tikkun: Community Action for Shared Future

Translating abstract Kabbalistic principles like "action," "trimming thistles," and "elevation" into concrete civic engagement requires intentional design and a commitment to shared humanity. This initiative, "From Thistles to Tikkun," aims to empower diverse communities within Israel (and potentially in the Diaspora grappling with Israel's complexities) to identify local challenges – their "thistles" – and collaboratively engage in "actions" that foster dialogue, learning, and repair, ultimately leading to a more elevated, interconnected society.

Goal and Vision

The overarching goal of "From Thistles to Tikkun" is to embody the text's core message: that through tangible, collaborative action, we can transform challenging realities, foster genuine connection ("face to face"), and contribute to the spiritual and ethical elevation of our shared society. We envision communities actively engaged in identifying points of friction or need, and then working together across divides (religious/secular, Jewish/Arab, different ethnic or political affiliations) to address these issues, thereby "trimming the thistles" that hinder mutual understanding and flourishing.

Target Audience

This initiative is designed for diverse groups, recognizing that "thistles" manifest differently in various contexts:

• Within Israel: Mixed Jewish-Arab communities, religiously diverse neighborhoods (e.g., secular, Modern Orthodox, Haredi Jews), communities impacted by socio-economic disparities or environmental challenges.
• In the Diaspora: Jewish communities grappling with internal divisions regarding Israel, or interfaith groups seeking to understand the Israeli-Palestinian conflict with greater nuance and a focus on practical solutions.

Methodology and Specific Steps

1. Shared Text Study & Personal Reflection (2 sessions, 90 minutes each)

• Preparation: Participants receive the Tanya text excerpt (and perhaps a simplified explanation) prior to the first session.
• Session 1: Deconstructing "Action" and "Elevation":
  • Introduction: A facilitator (trained in both the text and conflict resolution) introduces the Tanya text, focusing on the concepts of "action," "mayin nukvin," "elevation," and "face to face."
  • Group Discussion: Participants discuss:
    • What does "action" mean in our daily lives, beyond ritual?
    • How can our actions contribute to "elevation" – making things better, more sacred, more just?
    • What does "face to face" connection look like in our relationships, families, communities?
• Session 2: Identifying "Thistles" and "Purification":
  • Introduction: Revisit the metaphor of "trimming and hacking off the thistles."
  • Brainstorming "Thistles": In small, diverse groups, participants brainstorm specific, localized challenges or points of friction in their shared community. These "thistles" could be:
    • Environmental: Pollution in a shared park, lack of recycling infrastructure, water scarcity.
    • Educational: Disparities between schools, lack of shared learning opportunities, biased historical narratives.
    • Social/Inter-communal: Language barriers, lack of shared cultural spaces, prevalent stereotypes, economic inequality, historical grievances.
    • Civic Engagement: Low participation in local governance, lack of trust in institutions.
  • Prioritization: Each group selects one "thistle" they feel most compelled to address, ensuring it's a concrete, local issue that can be impacted by community action.

2. Forming Action Groups & Developing SMART Plans (3 sessions, 2 hours each)

• Session 3: Team Formation & Visioning:
  • Participants self-select into "Action Groups" based on the "thistle" they wish to tackle. Each group should be intentionally diverse.
  • Groups collaboratively articulate a shared vision for what success would look like in "trimming" their chosen "thistle."
• Session 4 & 5: Action Planning Workshops:
  • Facilitators guide each group through the development of a Specific, Measurable, Achievable, Relevant, Time-bound (SMART) action plan.
  • Specific Steps: What exactly will be done? Who will do it?
  • Resources: What resources (human, financial, material) are needed?
  • Timeline: When will different phases be completed?
  • Partnerships: Who can we collaborate with? (See "Potential Partners" below).
  • Success Metrics: How will we know if we've "trimmed the thistle" or made progress?
  • Examples of Concrete Action Plans:
    • Environmental Thistle: "Organize a monthly joint clean-up of Wadi X (a shared nature reserve) involving volunteers from both Jewish and Arab neighborhoods for six months, culminating in a community picnic and advocacy letter to the municipality for better waste management."
    • Educational Thistle: "Establish a weekly after-school 'Shared Stories' club for 3rd-grade students from two different schools (one Jewish, one Arab) to read and discuss children's books that promote empathy and cultural understanding, culminating in a joint storytelling event for parents."
    • Inter-communal Thistle: "Launch a 'Neighborhood Navigators' program where pairs of Jewish and Arab residents (one from each community) spend one afternoon a month exploring each other's neighborhoods, sharing personal stories, and identifying opportunities for shared cultural events, leading to a public 'Our Shared Spaces' tour."

3. Implementation, Reflection, and Celebration (Ongoing for 3-6 months, with monthly check-ins)

• Execution: Action groups carry out their plans, with ongoing support and guidance from facilitators.
• Monthly Reflection Circles: Groups meet monthly for structured reflection using the Tanya text as a lens.
  • What challenges are we facing? Are these new "thistles" or deeper roots of the original one?
  • How is our "action" embodying "mayin nukvin"? Are we truly "elevating" the good?
  • How are we fostering "face to face" connection within our group and with those we serve?
  • What lessons are we learning about ourselves, our community, and the nature of "repair"?
• Mid-Project Learning Forum: A gathering of all action groups to share progress, challenges, and insights, fostering cross-pollination and a sense of collective impact.
• Culminating Event: "Harvesting the Good": A public celebration where all action groups present their projects, share stories of transformation, and reflect on the overall impact of "From Thistles to Tikkun." This event highlights the "elevation of good" achieved through their collaborative efforts.

Potential Partners

To ensure effectiveness and sustainability, "From Thistles to Tikkun" would actively seek partnerships:

• Local NGOs: Organizations already focused on coexistence, environmentalism, education, or social justice (e.g., Hand in Hand Schools, EcoPeace Middle East, The Abraham Initiatives, Sikkuy-Aufoq, Tag Meir).
• Religious Institutions: Synagogues, mosques, churches, and interfaith councils can provide spaces, volunteers, and moral authority.
• Community Centers & Local Municipalities: Essential for logistical support, community outreach, and integrating projects into broader civic frameworks.
• Academic Institutions: Universities or research centers can provide expertise in facilitation, evaluation, and documenting best practices.
• Youth Movements: Engaging young people is crucial for long-term impact and fostering a future-minded perspective.
• Foundations & Philanthropic Organizations: For funding and resource development.

Examples of Successful Similar Initiatives (briefly mentioned)

While not directly using the Tanya text, many initiatives embody the spirit of "From Thistles to Tikkun":

• Givat Haviva's Shared Society programs: For decades, Givat Haviva has fostered dialogue and collaboration between Jewish and Arab citizens of Israel, demonstrating how shared educational experiences can "trim thistles" of prejudice.
• Neve Shalom/Wahat al-Salam (Oasis of Peace): A village where Jewish and Arab citizens choose to live together, raising their children in bilingual, bicultural schools and embodying "face-to-face" coexistence.
• The Parents Circle - Families Forum: A unique organization of bereaved Israeli and Palestinian families who have lost loved ones to the conflict, demonstrating profound courage in transforming their personal pain into a collective "action" for reconciliation and peace. These examples illustrate that sustained, action-oriented dialogue and collaboration, even amidst deep conflict, can indeed "trim thistles" and elevate relationships.

Ethical Considerations

It is vital to approach "From Thistles to Tikkun" with deep ethical awareness:

• Power Dynamics: Acknowledge and address inherent power imbalances between different groups, ensuring all voices are heard and respected.
• Active Listening & Empathy: Emphasize the importance of listening to understand, not just to respond.
• Respect for Narratives: Recognize that "thistles" often represent deeply entrenched historical grievances and political issues. The goal is not to erase differences but to find common ground for action despite them.
• Safety & Trust: Create safe spaces for honest dialogue and build trust through consistent, transparent engagement.
• Realistic Expectations: Understand that this initiative is a step in a longer journey of repair and transformation, not a quick fix for complex problems. The focus is on the process of "elevation" through action, not just the outcome.

By engaging diverse communities in tangible, collaborative action rooted in a profound spiritual principle, "From Thistles to Tikkun" seeks to realize the potential for "turning of face to face" – fostering deep connection, ethical responsibility, and a more hopeful, shared future.

Takeaway

The ancient wisdom of Tanya, in its emphasis on the transformative power of concrete action, offers us a profound and enduring lesson for our engagement with Zionism and modern Israel. It teaches us that the journey towards a more elevated, more just, and more connected reality is not one of passive waiting, nor is it solely a matter of intellectual contemplation. Rather, it is an active, ongoing endeavor, a continuous "arousal from below" through our deeds.

For the State of Israel, this means that its existence and its future are inextricably linked to its actions. The ongoing work of building, defending, and refining the nation requires both a deep spiritual grounding in the covenantal tradition and an unwavering commitment to ethical action in the present. The "trimming of thistles" is an imperative to confront both external challenges and internal injustices, to constantly strive for purity and rectitude in its governance, its society, and its interactions with all peoples.

Ultimately, the vision of "turning of face to face" – an intimate connection with the Divine, and by extension, an authentic encounter with our fellow human beings – is attainable when we engage wholeheartedly in the "state of action." This calls for a Zionism that is robust in its self-determination, yet humble and accountable in its exercise of power; proud of its heritage, yet open to universal ethical demands; and ever-vigilant in its pursuit of justice, peace, and mutual flourishing. Our collective responsibility, informed by this text, is to continue to act, to build, to critique, and to repair, believing that every conscious deed has the potential to elevate reality and bring us closer to that profound, face-to-face encounter. The future of Israel, and indeed of our shared world, depends on our willingness to embrace this active, compassionate, and eternally hopeful path.