Tanya, Part I; Likkutei Amarim 12:1

Shalom, my friend! So glad you're here to learn a little bit about Jewish wisdom. Think of me as your friendly guide on a journey into some really cool ideas. No tests, no pressure, just some food for thought to nourish your soul. Let's dive in!

Hook

Ever feel like you've got a little committee meeting happening inside your head? One voice says, "Let's do the good thing, the kind thing, the smart thing!" And another voice, sometimes a bit louder, whispers, "Nah, relax, indulge a little, maybe snap back, or just zone out." It's that classic inner tug-of-war, isn't it? We all know that feeling. You want to be patient, but then someone cuts you off in traffic, and suddenly, patience flies out the window. You intend to eat healthily, and then a warm, gooey cookie appears, and your resolve melts faster than chocolate in the sun. Or maybe you're trying to focus on something important, but your mind keeps wandering off to worries, distractions, or even just silly daydreams.

It’s a universal human experience, this wrestle between our higher aspirations and our more impulsive, sometimes less noble, inclinations. We all strive to be good people, to make the right choices, to live with integrity. But sometimes, it feels like our own inner world is working against us. It can be frustrating, even disheartening, to feel this constant battle within ourselves. You might even wonder if some people are just naturally "good" and others are just, well, trying their best but often falling short. Is there a secret to managing this internal chaos? Is it possible to consistently choose the good, even when the temptation for something else is strong?

Well, Jewish wisdom, particularly a profound book called the Tanya, offers a truly revolutionary perspective on this very challenge. It doesn't promise to magically erase those challenging impulses – because, let's be honest, that's part of being human! Instead, it offers a practical, empowering roadmap for how to navigate that inner landscape, how to control the steering wheel of your thoughts, words, and actions, even when the "passenger" (those tempting desires) is shouting directions. Today, we're going to peek into a fascinating concept from the Tanya: the "Benoni." It's not about being perfect, but about mastering that inner struggle, giving you a fresh way to think about your own spiritual journey and the incredible power you already possess. Ready to uncover a secret to inner peace and consistent goodness? Let's go!

Context

Who wrote the Tanya?

The Tanya was written by a truly remarkable individual named Rabbi Shneur Zalman of Liadi (Li-AH-dee). He lived from 1745-1812 in what is now Belarus, in Eastern Europe. He was a brilliant scholar, a deep mystic (someone who seeks direct spiritual experience), and a compassionate leader. He wasn't just smart; he had a huge heart and cared deeply about every single person's ability to connect with G-d. He founded the Chabad branch of Chassidism, a movement that brought deep spiritual ideas to everyday people. His students used to call him the "Alter Rebbe" (meaning "old Rebbe" or "first Rebbe"), and he's still known by that loving title today. He wrote the Tanya because he saw that many people struggled with their spiritual lives, and he wanted to give them a practical guide, a kind of spiritual self-help book, based on profound Kabbalistic (Kab-bah-LIS-tic: ancient Jewish mysticism) teachings, but explained in a way that anyone could understand and apply. He wanted to demystify spiritual growth and make it accessible, not just for the super-scholarly or the mystics, but for every Jew.

When was it written?

The Tanya was first published in 1797. This was a really interesting time in history, late 18th century, early 19th century. Europe was buzzing with new ideas, and Jewish communities were experiencing a lot of change. Chassidism itself was a relatively new and exciting movement. It emphasized the idea that connecting with G-d wasn't just for the scholars or the super-religious, but for everyone, through joy, prayer, and serving G-d in daily life. It was a spiritual revival that brought warmth and enthusiasm to Jewish observance. The Alter Rebbe wrote the Tanya to provide a philosophical and practical framework for this new approach, ensuring that Chassidism had deep intellectual roots, while still being incredibly practical for people trying to live a meaningful life. It was like giving people a compass and a map for their spiritual journey in a rapidly changing world.

Where did it come from?

The Alter Rebbe lived and taught in small towns in Eastern Europe, like Liozna and Liadi, which were then part of the Russian Empire (modern-day Belarus). This region was a vibrant hub of Ashkenazi (Ash-keh-NAH-zee: Jews of Central and Eastern European descent) Jewish life, filled with intense Torah study, close-knit communities, and a deep sense of tradition. Imagine bustling market squares, synagogues filled with prayer and study, and homes where Jewish customs were cherished. It was in this environment that the Alter Rebbe gathered his students, taught his profound insights, and eventually put them down in writing in the Tanya. His teachings resonated deeply with the spiritual thirst of the people, offering them a clear path to connect with G-d amidst their daily lives, struggles, and joys.

What is the Tanya about? And what's a "Benoni"?

The Tanya is a foundational text of Chabad Chassidism. Its full title is "Likutei Amarim – Tanya," which means "Collected Sayings – It Was Taught." It's essentially a handbook for spiritual growth, focusing on the depths of the human soul and how we can navigate our inner world to live a G-dly life. It's often called "The Written Torah of Chassidus." It takes complex Kabbalistic ideas and makes them understandable and applicable to our daily lives. The book is divided into five parts, and today we're looking at a piece from the first part, which is all about understanding our souls and how they work.

A key term in the Tanya, and the star of our show today, is the Benoni (Ben-OH-nee). Benoni: An "intermediate" person who never sins in deed, speech, or thought.

Now, hold on a minute! You might be thinking, "Never sins? That sounds impossible! Is that even a real person?" And you're right, it's a very high bar. The Tanya's definition of a Benoni is quite different from how most people might use the word "righteous" or "good." In common usage, a "righteous person" (a Tzaddik) might be someone whose good deeds outweigh their bad ones. But the Tanya sets a much higher standard. A Benoni, according to the Tanya, is someone who never allows a negative thought, word, or action to fully take hold and actually occur. They are constantly battling their inner temptations and consistently winning the fight.

This doesn't mean they don't feel negative desires or thoughts. Oh no, they feel them just as strongly as anyone else! But they never let those feelings translate into reality. They are always in control of their actions, their words, and even their conscious thoughts. This is a crucial distinction. The Benoni is not a person who has no evil inclination; rather, they are a person who consistently subdues their evil inclination. They are "intermediate" because, while they never sin, their internal struggle is constant. They haven't transformed their evil inclination into good (that's the even higher level of a Tzaddik); they just always prevent it from winning. The Benoni is presented as the achievable ideal for every person, a practical goal that gives us hope and a clear method for spiritual success. It's about consistent effort and unwavering choice, not about being born perfect.

Text Snapshot

Here’s a glimpse into the Tanya, Part I; Likkutei Amarim 12:1, which we'll be exploring today:

"The benoni (intermediate) is he in whom evil never attains enough power to capture the 'small city,' so as to clothe itself in the body and make it sin. That is to say, the three 'garments' of the animal soul, namely, thought, speech, and act, originating in the kelipah, do not prevail within him over the divine soul to the extent of clothing themselves in the body—in the brain, in the mouth, and in the other 248 parts—thereby causing them to sin and defiling them, G–d forbid. Only the three garments of the divine soul, they alone are implemented in the body, being the thought, speech, and act engaged in the 613 commandments of the Torah. He has never committed, nor ever will commit, any transgression; neither can the name 'wicked' be applied to him even temporarily, or even for a moment, throughout his life."

You can find the full text here: https://www.sefaria.org/Tanya%2C_Part_I%3B_Likkutei_Amarim_12%3A1

Close Reading

Let's unpack some truly powerful insights from this text. Remember, the Tanya isn't just theory; it's a practical guide for living.

Insight 1: The Benoni's Inner Battle – Consistent Control, Not Absence of Evil

The very first lines of our text introduce the Benoni as someone "in whom evil never attains enough power to capture the 'small city,' so as to clothe itself in the body and make it sin." This is a crucial starting point. It immediately tells us that the Benoni has evil within them. It's not a person born without any challenging impulses or negative desires. No, the "evil" is there, trying to "capture the small city" (which the Tanya elsewhere explains as the body and its functions). But critically, it never succeeds. The Benoni's defining characteristic is this absolute, unbroken record of never allowing a negative impulse to translate into a negative thought, word, or deed. The text further emphasizes, "He has never committed, nor ever will commit, any transgression; neither can the name 'wicked' be applied to him even temporarily, or even for a moment, throughout his life." This is a truly profound statement.

This understanding of the Benoni immediately challenges our common assumptions about what spiritual greatness looks like. We often imagine a truly "good" person as someone who simply doesn't feel like doing anything wrong. We might think they float through life in a blissful state of pure thoughts and desires. But the Tanya shatters that illusion. The Benoni is a person who experiences the full spectrum of human desires, including the less G-dly ones, but their Divine Soul (our G-dly spark) is always victorious in action.

Think of it like this: Imagine you're guarding the gates of a beautiful, peaceful city. Outside the gates, there's a bustling, sometimes unruly, crowd of travelers (these are your desires and impulses – some good, some not so good). The Benoni is like a gatekeeper who is incredibly vigilant. The unruly crowd might show up, shout, try to push their way in, even tempt the guard with shiny objects (the "lusts of the world"). But the Benoni, the Divine Soul's gatekeeper, never lets them pass the threshold. The city remains pristine and peaceful, not because there are no unruly crowds outside, but because the guard is unwavering in their duty. It’s not an easy job; it requires constant attention and strength.

The text subtly reinforces this idea of constant struggle when it mentions that the Divine Soul's "essence and being... do not constantly hold undisputed sovereignty and sway over the 'small city,' except at appropriate times, such as during the recital of the Shema or the Amidah." Shema: A prayer proclaiming G-d's unity. Amidah: The central standing prayer of Jewish worship. This tells us that even for the Benoni, there are moments of heightened spiritual clarity and control (like during intense prayer), but outside of those moments, the "evil in the left part reawakens, and he begins to feel a desire for the lusts of the world and its delights." This is a huge revelation! Even the Benoni feels these desires! They are not absent. The key is that "evil has not the sole authority and dominion over the 'city,' it is unable to carry out this desire from the potential into the actual by clothing itself in the bodily limbs." The desire is there, but the action is blocked.

One might ask: Isn't this just repression? Isn't it unhealthy to just push down desires? The Tanya offers a nuanced answer. It's not about stuffing desires away to fester. Instead, it’s about actively engaging the intellect to redirect and control. The text explicitly states, "even in the mind alone, insofar as sinful thoughts are concerned, evil has no power to compel the mind’s volition to entertain willingly... But no sooner does it reach there than he thrusts it out with both hands and averts his mind from it the instant he reminds himself that it is an evil thought, refusing to accept it willingly, even to let his thoughts play on it willingly." This isn't repression; it's active redirection and conscious rejection. It's like having an unwanted pop-up ad appear on your computer screen. You don't get angry at the ad, but you immediately close it and navigate away. You don't let it linger or click on it.

This insight gives us incredible hope. It means that spiritual success isn't reserved for those born with angelic dispositions. It's for anyone willing to engage in the consistent, moment-by-moment work of choosing goodness. It reframes the spiritual journey not as achieving a state of effortless purity, but as mastering the art of consistent effort and unwavering choice, even amidst inner temptations. It's an empowering message: the struggle itself is not a sign of failure, but simply a part of the human condition. What matters is who wins that struggle in your thoughts, words, and actions. The Benoni shows us that we can always win.

Insight 2: The Power of Thought, Speech, and Action – The "Three Garments"

The Tanya introduces a fascinating concept: the "three 'garments' of the animal soul" and the "three garments of the divine soul." These "garments" are thought, speech, and action. They are not just things we do; they are the ways our souls express themselves and interact with the world. The text tells us that in the Benoni, the garments of the animal soul (our natural, self-serving drives) "do not prevail... to the extent of clothing themselves in the body... thereby causing them to sin." Conversely, "Only the three garments of the divine soul, they alone are implemented in the body, being the thought, speech, and act engaged in the 613 commandments of the Torah." Animal Soul: Our natural drives for survival and pleasure. Divine Soul: Our G-dly spark, connecting us to holiness. Mitzvot: G-d's 613 commandments for Jewish life.

This concept of "garments" is a deeply mystical idea made practical. Imagine your soul as a person. How do we know what kind of person they are? By what they wear – their external expression. Similarly, our thoughts, words, and actions are the "clothing" of our inner spiritual self. If our thoughts, words, and actions are aligned with G-d's will (the Mitzvot), then our Divine Soul is "wearing" those garments. If they are aligned with self-serving or negative impulses, then our Animal Soul is wearing them. The Benoni consistently ensures that their Divine Soul is always dressed and expressed through their thought, speech, and action.

Let's use an analogy: Think of a master chef. Their culinary artistry (their "soul") is expressed through the ingredients they choose, the techniques they employ, and the final dish they create. These are the "garments" of their craft. A Benoni is like a chef who always, without fail, chooses the finest, healthiest ingredients and prepares them with skill and love, resulting in a nourishing and delightful meal. They might be tempted by quick, unhealthy shortcuts (the "animal soul's garments"), but they never give in. Their work (thought, speech, action) is always an expression of their highest culinary ideals (the Divine Soul).

A particularly powerful point within this insight is the Tanya's emphasis on thought. While Jewish law often distinguishes between sinful thoughts and sinful actions (actions are generally considered more severe), the Tanya elevates the internal realm. It quotes the Sages who said, "sinful thoughts, which are more serious than actual sin," and also mentions, "There are three sins against which a man is daily not safeguarded: sinful thoughts, distraction in prayer..." This is not to say that a bad action isn't terrible, but it highlights the Benoni's incredibly high standard of internal purity. For the Benoni, even willingly entertaining a negative thought is problematic, because it means the Animal Soul is starting to "clothe itself" in the brain.

This is a revolutionary idea for many of us. We often feel that our thoughts are beyond our control, that they just "happen" to us. But the Tanya insists that we have agency, even over our minds. It says, "evil has no power to compel the mind’s volition to entertain willingly, G–d forbid, any wicked thought... But no sooner does it reach there than he thrusts it out with both hands and averts his mind from it the instant he reminds himself that it is an evil thought, refusing to accept it willingly, even to let his thoughts play on it willingly." This is not about being free from the arising of a bad thought, but free from the choice to welcome it in. It's about being the bouncer at the club of your mind, deciding who gets in and who gets shown the door.

The implication here is immense. We have incredible power over our internal world. Our thoughts are not just fleeting wisps; they are real spiritual garments that dress our soul. By consciously directing our thoughts towards goodness, wisdom, gratitude, and connection to G-d, we are actively clothing our Divine Soul and strengthening its presence within us. This teaches us that true spiritual work isn't just about what we say or do, but also about the silent, internal conversations we have with ourselves, and the mental landscape we choose to cultivate. Every thought matters.

Insight 3: Brain Over Heart – The Supremacy of Intellect

One of the most foundational and empowering teachings of Chabad Chassidism, vividly articulated in the Tanya, is the idea that our intellect (our brain) has the inherent power and authority to rule over our emotions and desires (our heart). The text states this explicitly: "because the brain rules over the heart... each person may, with the willpower in his brain, restrain himself and control the drive of lust that is in his heart... For this is how man is created from birth, that each person may, with the willpower in his brain, restrain himself and control the drive of lust that is in his heart." This is a profound statement about human nature and free will.

In many spiritual traditions, and even in common parlance, emotions are often seen as overwhelming forces that we are at the mercy of. We might say, "I just felt so angry, I couldn't help myself," or "My desires were too strong." But the Tanya, drawing on deep Jewish philosophy, asserts that this isn't the whole story. While our emotions and desires are powerful, our intellect, our capacity for reason, understanding, and wisdom, is inherently superior and capable of guiding and even transforming them.

Think of it like a highly skilled pilot (your brain) flying a powerful airplane (your emotions and desires). The airplane has immense energy and can go very fast, but the pilot is the one in control of the direction, the altitude, and the destination. The engine might roar, the winds might buffet, but the pilot's steady hand on the controls ensures a safe and directed journey. Similarly, our passions can be intense, but our intellect is designed to be the pilot, steering our inner vessel.

The text even brings in a biblical verse to support this idea: "Then I saw that wisdom surpasses folly as light surpasses darkness." (Ecclesiastes 2:13). It then elaborates on this, explaining that "just as light has a superiority, power, and dominion over darkness, so that a little physical light banishes a great deal of darkness... so is much foolishness of the kelipah and sitra achara... inevitably driven away by the wisdom that is in the divine soul in the brain." Kelipah: A spiritual shell or husk that conceals holiness; the source of evil. Sitra Achara: The "other side" or realm of unholiness. This comparison is incredibly vivid. Just as a small candle can utterly banish a vast darkness, so too can a little bit of true wisdom and understanding in our brain illuminate and dispel a great deal of "foolishness" or negative impulses that arise from the Animal Soul. Darkness isn't fought with more darkness; it's simply replaced by light. Similarly, negative desires aren't fought with brute force alone, but by bringing the light of wisdom, understanding, and G-dly awareness into the mind.

This insight offers a powerful counter-narrative to the idea that we are simply slaves to our feelings or biological urges. It teaches that we are created with an innate capacity for self-mastery, that our higher faculties are meant to lead. It doesn't deny the existence of strong emotions or desires, but it empowers us by reminding us that our intellectual awareness of G-d's greatness, our study of Torah, and our conscious reflection can actively reshape our inner landscape.

Furthermore, the Tanya explains how this works practically: by engaging our intellectual faculties (Chabad, an acronym for Chochmah, Binah, Daat – Wisdom, Understanding, Knowledge) to "meditate deeply on the greatness of the En Sof, blessed is He." En Sof: The Infinite, G-d's boundless essence. When we contemplate G-d's infinite wisdom, love, and power, it naturally awakens a "burning love in the right part of his heart." This isn't a forced emotion; it's a natural consequence of deep understanding. The intellect, by grasping G-d's greatness, inspires the heart to feel a deep connection and devotion. This G-dly love then "subjec[ts]... and nullifie[s]... the evil that is in the left part."

The implication here is deeply practical: if you want to control your impulses, don't just try to suppress them. Instead, engage your mind. Learn, study, meditate, contemplate. The more you fill your mind with wisdom and G-dly awareness, the more light you bring in, and the more naturally the "darkness" of negative impulses will recede. This means that consistent Torah study, prayer with intention, and thoughtful reflection are not just rituals; they are powerful tools for self-transformation, for cultivating the Benoni within each of us. Your brain is your greatest spiritual asset, and using it wisely is the key to mastering your inner world.

Apply It

This week, let's try a simple yet profound practice inspired by the Benoni's constant vigilance over their thoughts, and the power of the "brain ruling over the heart." We'll call it "The Thought-Steering Wheel." This practice is about actively choosing where your mental energy goes, rather than letting it drift or get hijacked by unhelpful impulses. It's not about achieving instant perfection, but about building a new habit, one conscious redirect at a time. The effort itself is the victory.

Here's how to practice "The Thought-Steering Wheel" this week:

1. Set Your Inner Alarm – The Awareness Moment (10 seconds, 3 times a day):

   • Choose three specific times during your day when you'll pause for just 10 seconds. Maybe it's after breakfast, during your commute, or before bed. Or, if you prefer, set gentle alarms on your phone to remind you at random times.
   • When your "alarm" goes off (or when you remember your designated time), simply stop for 10 seconds and notice what you are thinking. Don't judge it, just observe. What's occupying your mind right now? Is it a work task, a worry, a memory, a plan, a judgment about someone, or a craving for something?
   • Why this step? The Benoni is constantly aware of the thoughts arising. This step builds that crucial self-awareness. It's like checking your mental dashboard. We often let our thoughts run on autopilot; this is about becoming the conscious driver.

2. The Gentle "Nope!" or "Swish!" – The Redirection (5 seconds):

   • If, during your Awareness Moment, you notice a thought that is unproductive, unkind, overly anxious, judgmental, or leads towards something you know is not good for you (like a craving for something unhealthy, or a grudge against someone), gently but firmly, mentally say "Nope!" or imagine a "swish" sound, like you're wiping a whiteboard clean.
   • This is not about suppressing the thought with force or getting angry at yourself for having it. The thought arose, just like a weed in a garden. The "Nope!" is simply acknowledging it and deciding not to water it or let it grow. It's like the Benoni "thrusts it out with both hands and averts his mind from it."
   • Why this step? This is the active refusal to "entertain willingly" negative thoughts. It's training your brain to recognize unhelpful patterns and to disengage from them. It's a quick, decisive act of mental self-control, echoing the Benoni's ability to prevent the "evil" from gaining "dominion over the 'city'."

3. Making a "Good Turn" – The Replacement (15-30 seconds):

   • Immediately after your "Nope!" or "Swish!", consciously and deliberately pivot your mind to a positive, G-dly, or constructive thought. Choose from one of these options (or your own):
     • Gratitude: Think of one specific thing you are genuinely thankful for in that moment. It could be something small – the warmth of your coffee, a comfortable chair, the sound of a loved one's voice, the fact that you can read this lesson.
     • Kindness: Think of someone you can do a small favor for today, or send a silent blessing or wish of well-being to someone you know.
     • Wisdom/Connection: Briefly recall a piece of wisdom you recently learned (perhaps from this lesson!), or take a moment to acknowledge G-d's presence in the world around you – the beauty of nature, the wonder of life.
     • Mitzvah Moment: Briefly consider a good deed you've done recently, or a small positive intention you have for the day (e.g., "I will try to be patient today").
   • Hold this positive thought for just 15-30 seconds, allowing it to gently fill your mind.
   • Why this step? This is the "divert his attention altogether from the craving of his heart toward the completely opposite direction, particularly in the direction of holiness." It directly applies the "brain rules over the heart" principle. You're not just emptying your mind; you're actively filling it with light. This strengthens the "garments of the Divine Soul" in your thoughts, making it easier for good to prevail. It's about consciously choosing what "clothes" your soul will wear in its mental expression.

Putting it all together (Total time: under 1 minute per cycle): Alarm rings or you remember -> Notice thought (10s) -> Gentle "Nope!" (5s) -> Choose and focus on a Good Turn (15-30s). Then go about your day.

Important Reminders for this Practice:

• Be Patient with Yourself: You won't be perfect at this immediately. Your mind will wander. You'll forget to do the practice. That's absolutely okay! The goal isn't immediate mastery, but consistent effort. Every time you remember and try, even if it's just for a second, you're building a spiritual muscle.
• No Self-Judgment: If you catch yourself dwelling on a negative thought, don't beat yourself up. Just gently redirect. The Benoni doesn't get angry at the arising of a bad thought, only at willingly entertaining it. Focus on the next moment, the next opportunity to make a "Good Turn."
• The Power of Small Wins: Each successful redirection, no matter how brief, is a victory. It's proof that your "brain rules over your heart" and that you have the power to steer your thoughts. Over time, these small wins accumulate into significant inner peace and control.

This "Thought-Steering Wheel" practice is a miniature daily training for becoming a Benoni. It empowers you to take charge of your inner world, making your thoughts, speech, and actions more consistently aligned with your highest self and G-d's will. It's a doable, impactful way to bring the wisdom of the Tanya into your everyday life.

Chevruta Mini

Okay, time for a little Chevruta (Chev-ROO-tah)! Chevruta: Learning with a partner, discussing ideas together.

Grab a friend, a family member, or even just reflect on these questions yourself. There's so much power in sharing ideas and hearing different perspectives.

Question 1: The Tanya says the Benoni feels bad desires, but never acts on them. Does this definition of spiritual success resonate with you? Why or why not? What's challenging or inspiring about it?

This is a really deep question because it goes against what many of us might instinctively think about "good people." We often imagine that truly spiritual individuals simply don't have negative thoughts or temptations. But the Tanya presents a different picture: the Benoni experiences the full range of human desires, including the less G-dly ones, but they consistently choose not to let those desires translate into negative action, speech, or even willful thought.

Think about how this idea makes you feel. Does it make spiritual growth seem more achievable because it acknowledges the reality of inner struggle? Or does it seem even harder, because it demands constant vigilance? Perhaps it's inspiring to know that even with inner "demons," victory is possible. Or maybe it's challenging because it means you can't just wait for bad desires to disappear; you have to actively manage them. Consider a time when you really wanted to do something that wasn't good for you or others, but you managed to stop yourself. What inner strength did you tap into? How does the Tanya's perspective on the Benoni's inner battle confirm or challenge your own understanding of spiritual success?

Question 2: The text emphasizes that our "brain rules over the heart," meaning our intellect can control our impulses. Can you think of a time in your own life when you successfully used your willpower and reason to overcome a strong emotion or desire? What did that feel like?

This is a chance to connect the Tanya's profound teaching to your own lived experience. The idea that our brain, our power of reason and intellect, is inherently superior to our emotional impulses is a cornerstone of this text. It's an empowering message, suggesting we are not slaves to our feelings.

Think about a specific situation: Maybe you were incredibly angry, but you chose to take a deep breath and respond calmly instead of lashing out. Or perhaps you had a strong craving for something unhealthy, but you consciously decided to eat something nutritious instead. Maybe you felt lazy, but you reasoned with yourself about the importance of getting something done, and you pushed through. What was the internal process like? How did your intellect "talk down" your emotions or desires? What steps did you take? What was the outcome, both externally in your actions, and internally in how you felt about yourself afterwards? Did you feel a sense of strength, peace, or self-respect? Sharing these personal victories can be incredibly motivating and affirming, showing that the Tanya's wisdom is not just ancient text, but a living truth we can all experience.

Takeaway

Being a 'Benoni' isn't about never having a bad thought or desire, but about consistently choosing good thoughts, words, and actions with your G-d-given willpower.