Tanya, Part I; Likkutei Amarim 12:1

Hook

Ever feel like you're juggling a million things, and sometimes the "good stuff" gets a little… fuzzy? Like, you want to be a good person, you try to do the right thing, but then life happens, and suddenly you're thinking about that extra cookie or feeling a bit snippy with someone. It's like there's this internal tug-of-war going on, and you're not always sure who's winning. You might wonder, "Am I supposed to be perfect all the time? What does it even mean to be a 'good' person in Jewish tradition? Is there a way to navigate these everyday struggles without feeling like a total failure?" If you've ever asked yourself these questions, then this lesson is for you! We’re going to dive into a really interesting idea from Jewish wisdom that helps us understand this internal balance and offers a path for growth, even when things aren't perfectly smooth. No need to have a PhD in philosophy or wear a special hat; this is for anyone curious about living a more intentional Jewish life, one step at a time. Get ready to explore a concept that might just reframe how you see yourself and your journey.

Context

Today, we're exploring a concept from a foundational text in Chabad Hasidism called Tanya, specifically a section that describes a particular spiritual level. Think of it as a helpful guide to understanding our inner world.

Who, When, Where?

• Who: Rabbi Shneur Zalman of Liadi, the author of the Tanya, lived in the late 18th and early 19th centuries in what is now Belarus. He was a deeply learned rabbi and mystic who wanted to make complex spiritual ideas accessible to everyone.
• When: The Tanya was written during a time when Jewish communities were navigating significant social and intellectual changes. Rabbi Shneur Zalman aimed to provide spiritual guidance and a framework for Jewish practice and belief.
• Where: The teachings originated in Eastern Europe, a vibrant center of Jewish life and learning at the time. The Tanya quickly became a central text for Hasidic thought and practice, studied widely.
• Key Term: The Benoni This is the central concept we're exploring today. In simple terms, the benoni is a person who is in the middle of their spiritual journey. They are not yet a fully perfected saint (tzaddik), but they are also not someone who is overcome by their negative impulses. They are actively managing their inner life.

Text Snapshot

Here’s a little peek at what the Tanya says about this "Benoni" person:

"The benoni 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 (negative side), 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... 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." (Tanya, Part I; Likkutei Amarim 12:1)

Later, it clarifies:

"However, the essence and being of the divine soul... 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... And after prayer, when the state of sublimity... departs, the evil in the left part reawakens, and he begins to feel a desire for the lusts of the world and its delights. Yet, because the 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... 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..." (Tanya, Part I; Likkutei Amarim 12:1)

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

Close Reading

This passage is packed with ideas, but let's break down a few key takeaways that can be super helpful for us as beginners navigating our own lives.

### Insight 1: The "Small City" and Its Inhabitants

The Tanya uses a fascinating metaphor: the human being is like a "small city." This city has different parts, and it's inhabited by different forces. The text talks about the "divine soul" and the "animal soul" (which originates from something called kelipah, the negative or outer shell).

• The Divine Soul: This is the part of us that connects to something bigger, to holiness, to God. It’s our spiritual core.
• The Animal Soul (and Kelipah): This is our physical, instinctual side. It’s about survival, desires, and the drive to experience the world. Kelipah is like the "peel" that can cover and obscure the inner goodness.

The Tanya says the benoni is someone where the "evil" (the animal soul's impulses) never gains enough power to capture the city. What does this mean in plain English? It means that while we all have desires and instincts that can sometimes lead us astray, for the benoni, these negative impulses don't take over completely. They don't get to the point of fully controlling our actions, words, or even our deepest thoughts in a way that leads to sin.

Think about it like this: You might have a passing thought about wanting a second slice of cake when you know you shouldn't. For the benoni, that thought might pop up, but it doesn't then lead to them actually getting up and eating the cake. The negative impulse is recognized and managed. It doesn't "clothe itself in the body" – meaning, it doesn't manifest as an action. This is a crucial distinction: the Tanya isn't saying the benoni never has negative thoughts or desires. It's saying these impulses don't prevail to the point of causing them to act against their better nature or their commitment to the Torah's commandments.

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

The Tanya describes these impulses and intentions as "garments." These "garments" are our outward expressions: our thoughts, our speech, and our actions.

• Garments of the Animal Soul: These are thoughts, speech, and actions that stem from the kelipah – the self-centered desires, ego, anger, jealousy, etc.
• Garments of the Divine Soul: These are thoughts, speech, and actions that align with the divine soul's connection to holiness. In the context of the Tanya, this means engaging in the 613 commandments of the Torah (Jewish laws and practices) with intention and love.

The benoni is characterized by the fact that the "garments" of the divine soul are the ones that are primarily expressed through their body. Their thoughts are about fulfilling God's will, their speech is often constructive or prayerful, and their actions are aligned with Jewish practice and ethical behavior. The text states, "He has never committed, nor ever will commit, any transgression." This sounds incredibly high-level, right? But remember, the Tanya is describing an ideal state. It means that at the level of action, the benoni is consistent in doing good. The negative impulses, even if they arise, are prevented from manifesting as sinful actions.

It’s like having a well-guarded city. The guards (our divine soul's influence) are vigilant. They might see a potential troublemaker (a negative impulse) trying to get in, but they intercept them before they can cause damage. The city's resources (our body, mind, and voice) are primarily used for positive, constructive purposes – engaging with the commandments.

### Insight 3: The "Temporary" Nature of Spiritual Height and the Ever-Present Struggle

This is where the Tanya gets really relatable. It acknowledges that even for the benoni, the spiritual victory isn't always permanent. The text says, "the essence and being of the divine soul... do not constantly hold undisputed sovereignty and sway over the 'small city,' except at appropriate times."

What are these "appropriate times"? The text specifically mentions during prayer, like reciting the Shema (a central Jewish prayer affirming God's oneness) or the Amidah (the standing prayer). During these moments of intense focus and connection, the divine soul is in full control. The negative impulses are "subjected to, and nullified in, the goodness."

But then, the text offers a dose of reality: "However, after prayer, when the state of sublimity... departs, the evil in the left part reawakens, and he begins to feel a desire for the lusts of the world and its delights." Uh oh! This is the moment where many of us might feel a pang of recognition. We feel really inspired and connected during a prayer service or a meaningful moment, and then we step back into our regular lives, and those old desires and distractions start creeping back in.

The benoni's strength lies in what happens next. Because the negative impulse hasn't completely conquered the "city," it cannot carry out the desire into action. Even if the desire arises, the benoni actively rejects it. The text says, "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."

This is the core of the benoni's practice: vigilance and active rejection. It's not about never having the thought, but about not willingly accepting or acting upon it. It's a constant, conscious effort to direct our inner "city" towards holiness, even when distractions arise. This understanding is incredibly empowering because it tells us that being a "good" person isn't about achieving a static state of perfection, but about a dynamic, ongoing process of choosing holiness.

Apply It

This concept of the benoni is about actively managing our inner world. It's not about being perfect, but about being mindful and making conscious choices. Here’s a tiny, doable practice you can try this week.

### Daily "Mindfulness Moment" for the "Small City"

Goal: To practice recognizing and redirecting negative thoughts or impulses, just like the benoni.

How to do it (≤ 60 seconds/day):

1. Choose a Time: Pick a consistent time each day that works for you. This could be first thing in the morning, during a quiet moment at work, or before bed.
2. Breathe and Acknowledge: Take one deep breath. As you exhale, gently acknowledge any thought or feeling that is currently occupying your mind. It doesn't matter if it's a "good" or "bad" thought, just notice it.
3. The "Thrust Out" (Gently!): If the thought is a distraction, a negative impulse, or something that pulls you away from your intentions (like wanting to procrastinate, feeling envy, or having a fleeting angry thought), imagine yourself gently but firmly "thrusting it out with both hands," as the Tanya describes. This doesn't mean suppressing it angrily; it means recognizing it's not serving you and choosing not to engage with it.
4. Redirect: Immediately after "thrusting it out," consciously redirect your focus to something positive or neutral. This could be:
   • Thinking about one thing you are grateful for.
   • Recalling a positive intention you have for the day.
   • Simply focusing on your breath for another moment.
   • If you are a person of faith, a brief thought of connection to God.

Example: Let's say you're trying to focus on a task, and you suddenly think, "Ugh, I'd rather be watching TV right now."

• Breathe: Take a breath.
• Acknowledge: "Okay, I'm thinking about watching TV."
• Thrust Out: Gently let that thought go. You don't need to dwell on why you want to watch TV.
• Redirect: "My intention is to finish this task. I'll focus on the next step." Or, "I'm grateful for the opportunity to work on this."

This practice is about building the muscle of awareness and redirection. It’s not about eliminating all unwanted thoughts, but about practicing the choice to not let them control your "city."

Chevruta Mini

Imagine you're discussing this Tanya passage with a friend. Here are a couple of questions to get your conversation going:

### Discussion Question 1: The "Never Committed" Paradox

The Tanya states that a benoni "has never committed, nor ever will commit, any transgression." This sounds really tough! If we all have moments where we slip up, how can we understand this seemingly absolute statement? Does it mean no one can ever reach this level, or is there a deeper meaning to "committing a transgression" that the benoni avoids? What are your thoughts on this?

### Discussion Question 2: The "Reawakening" Moment

The text describes how, after moments of spiritual intensity (like prayer), "the evil in the left part reawakens, and he begins to feel a desire for the lusts of the world." This is the part many of us can relate to! What do you think are some practical ways to "thrust out" these reawakening desires and redirect our focus, as the benoni is described as doing? What makes that redirection challenging, and what helps?

Takeaway

Remember this: The journey of being a good person is an active, ongoing process of choosing holiness, even when faced with internal distractions.