Tanya
Foundational text of Chabad Hasidism by Rabbi Schneur Zalman of Liadi, with controversial teachings on Jewish and non-Jewish souls
'The Tanya (Hebrew: תניא, "It has been taught") is the foundational text of Chabad Hasidism, written by Rabbi Schneur Zalman of Liadi (the Alter Rebbe) and first published in 1796.[1][2]
It serves as a practical spiritual guide, synthesising Kabbalistic concepts into a system for daily Jewish life, emphasising intellectual understanding as the path to emotional devotion.[1]
The work has been praised within Chabad as the "Written Torah of Hasidism" but has drawn criticism for passages distinguishing Jewish and non-Jewish souls, which some interpret as promoting spiritual superiority or racism.[1][3]
History
Rabbi Schneur Zalman of Liadi composed the Tanya over approximately twenty years, completing it around 1796. It was initially titled Likkutei Amarim ("Collected Sayings").[2]
The text circulated among Hasidim before publication and became central to Chabad philosophy.[1]
Structure
The Tanya comprises five sections:
- Likutei Amarim (Book of the Intermediates): The core section on the Benoni (intermediate person) and the dual souls of Jews.[4]
- Shaar HaYichud VehaEmuna: On divine unity and faith.[4]
- Igeret HaTeshuva: On repentance.[4]
- Igeret HaKodesh: Holy epistles on community and devotion.[4]
- Kuntres Acharon: Supplementary essays.[4]
Core Concepts
The Tanya addresses the human condition through Hasidic psychology, positing that Jews possess two souls: a divine soul (nefesh elokit) and an animal soul. It guides the Benoni in mastering inner conflict for joyful service of God.[2]
Controversial Elements
A key controversy centres on Chapter 1 of Likutei Amarim, which states that Jewish souls derive from the realm containing holiness, while "the souls of the nations of the world... emanate from the other, unclean kelipot which contain no good whatsoever."[5]
This draws from Lurianic Kabbalah and has been criticised as implying spiritual inferiority or metaphysical racism toward non-Jews.[1][6]
Critics, including some Jewish communities, have called the text racist and objected to its teaching.[7]
Defenders argue the passage refers specifically to historical idolaters, reflects mystical terminology without empirical racism, and that good deeds by non-Jews are acknowledged in other contexts; later Chabad leaders promoted Noahide laws for gentiles.[8][3]
Some modern interpretations, including from Chabad sources, clarify or contextualise the distinction as non-literal or limited.[3]
Reception
The Tanya is revered in Chabad as indispensable for spiritual growth and has seen thousands of editions.[2]
Outside Chabad, reactions vary; some reject its soul dualism and views on non-Jews as incompatible with universal ethics.[1]
See also
External links
Tanya text at Chabad.org
Notes
- ↑ 1.0 1.1 1.2 1.3 1.4 1.5 Wikipedia contributors, Tanya (Judaism) Wikipedia, accessed June 2026.
- ↑ 2.0 2.1 2.2 2.3 Chabad.org, Lessons in Tanya Chabad.org, accessed June 2026.
- ↑ 3.0 3.1 3.2 Yitzchak Balk, The Soul of a Jew and the Soul of a Non-Jew Hakirah, accessed June 2026.
- ↑ 4.0 4.1 4.2 4.3 4.4 Sefaria, Tanya Sefaria, accessed June 2026.
- ↑ Chabad.org, Chapter 1 Chabad.org, accessed June 2026.
- ↑ Merrimack Valley Havurah, The Tanya’s view of non-Jewish people Merrimack Valley Havurah, 7 November 2022.
- ↑ The Jewish Chronicle, reports on Hampstead Garden Suburb Synagogue controversy, 2008.
- ↑ COLlive, Is the Tanya Really Racist? COLlive, 30 October 2008.