Tanya, Part I; Likkutei Amarim 12:1

Sugya Map

• Issue: The precise definition and operationalization of the benoni, the intermediate spiritual state, within the Tanya's psychological and theological framework. Specifically, how the dynamic between the divine and animal souls, and their respective "garments" (thought, speech, act), determines this classification.
• Nafka Mina(s):
  • Spiritual Classification: Distinguishing the benoni from the tzaddik (righteous) and the rasha (wicked), particularly regarding the permanence and nature of their struggles with sin.
  • Mechanism of Divine Service: Understanding the moments of spiritual ascent (e.g., prayer) and descent, and how the benoni navigates these fluctuations.
  • Nature of Sin: Delineating between sinful thoughts and actual sin, and the benoni's capacity to reject the former.
  • Goal of Spiritual Development: The Tanya's definition implies a continuous struggle, even for the benoni, and the ultimate aspiration for sublimation rather than mere suppression.
• Primary Sources:
  • Tanya, Part I, Likkutei Amarim, Chapter 12, Section 1.
  • Ecclesiastes 2:13 ("Then I saw that wisdom surpasses folly as light surpasses darkness.")
  • Sotah 3a ("A man does not sin unless a spirit of folly enters into him.")
  • Bava Batra 164b ("There are three sins against which a man is daily not safeguarded: sinful thoughts, distraction in prayer, and slanderous gossip.")
  • Maimonides, Guide of the Perplexed 3:8.
  • Maimonides, Hilchot Keriat Shema 1:1, 1:7.
  • Zohar I:201a ff.
  • Zohar III:224a (Raaya Mehemna, Parashat Pinchas).

Text Snapshot

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.

Analysis: The opening sentence establishes the core criterion for the benoni: the animal soul's inability to "capture" the "small city" (the body and its faculties) and "clothe itself" in its "garments" (thought, speech, act) to the point of sin. This is contrasted with the divine soul's garments, which are engaged in mitzvot. The phrase "never committed, nor ever will commit, any transgression" is a strong declaration. However, the footnote immediately qualifies this, noting that this doesn't preclude the benoni from being a tzaddik if natural impulses are sublimated, and importantly, that past offenses (with repentance) don't disqualify one. This implies the definition is about present capacity and ongoing struggle, not an absolute historical purity. The use of "small city" is a clear allusion to the soul's dominion within the body, a common kabbalistic metaphor. The emphasis on "clothing themselves in the body" highlights the tangible manifestation of sin as the defining factor, not merely the internal inclination.

Readings

Chiddush of the Rambam: The Primacy of Intellect in Restraining Desire

While the Tanya presents a sophisticated model of the soul's internal warfare, the Rambam, in his Guide of the Perplexed (3:8), offers a foundational concept that underpins the benoni's ability to resist the animal soul's impulses. He discusses the nature of human will and the capacity for self-governance. The Rambam posits that man possesses a faculty of intellect that can apprehend true realities, and through this apprehension, can choose to act in accordance with wisdom rather than immediate gratification. He states, "Know that the will in man is of two kinds: one is the will of the body, which is the desire for things that are useful for the preservation of the body, such as food and drink, and the will to avoid things that are harmful to the body, such as pain and disease. The other is the will of the soul, which is the desire for things that are useful for the soul, such as knowledge and apprehension of God."¹ The key insight here is the inherent capacity of the rational soul (the "will of the soul") to overcome the demands of the corporeal soul (the "will of the body").

The Tanya explicitly references this principle, stating: "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, preventing his heart’s desires from expressing themselves in action, word, or thought, and divert his attention altogether from the craving of his heart toward the completely opposite direction, particularly in the direction of holiness."² This quote directly echoes the Rambam's assertion of the intellect's power to regulate the lower desires. The Rambam's concept of the intellect as a tool for discerning ultimate good and then directing one's will towards it provides the philosophical bedrock for the benoni's ability to "thrust it out with both hands" when sinful thoughts arise. The benoni doesn't merely wish to be good; he possesses the intellectual faculty to recognize evil thoughts as such and, crucially, the willpower to reject them. This isn't a passive state but an active engagement of the intellect over passion, a constant vigilance enabled by the inherent structure of human psychology as understood by the Rambam and elaborated by the Tanya.

¹ Maimonides, Guide of the Perplexed, Part 3, Chapter 8. ² Tanya, Part I, Likkutei Amarim, Chapter 12, Section 1.

Chiddush of the Zohar: The "Small City" as a Kabbalistic Microcosm

The Zohar, in its mystical exegesis, provides a profound kabbalistic interpretation of the "small city" and its inhabitants, which deeply informs the Tanya's formulation of the benoni. In Parashat Pinchas, the Raaya Mehemna discusses the interplay of the divine and the animal soul, personifying them within the context of the body. The text states: "And when the blessed Holy One created man, He created him with two inclinations, the inclination for good and the inclination for evil... and the Holy One, blessed be He, established the heart as the seat of the inclination for good, and the liver as the seat of the inclination for evil... and the brain is the king who rules over all the limbs."³ This establishes a tripartite metaphorical geography within the human being: the heart as the seat of goodness (and the divine soul's influence), the liver as the seat of evil (the animal soul's domain), and the brain as the executive center, capable of directing the entire system.

The Tanya directly adopts and expands this Zoharic imagery: "because the brain rules over the heart [as explained in Raaya Mehemna, Parashat Pinchas] by virtue of its innately created nature."⁴ This signifies that the benoni's ability to suppress evil thoughts and desires stems from the brain's inherent dominion over the heart. The Raaya Mehemna further elaborates on the dynamic, explaining how during prayer, when the "Supernal Intellect is in a sublime state," the divine soul's faculties (chabad) in the brain become dominant, repressing the evil inclinations associated with the liver. However, the Tanya highlights the crucial Zoharic point that this dominion is not absolute. After prayer, the "evil in the left part reawakens," and the animal soul's desires resurface. The benoni is defined by his capacity to prevent these desires from manifesting as actual sin, a feat achieved by the brain's "willpower" overriding the heart's lusts. The Zohar's contribution is to imbue the anatomical and psychological model with a deeper kabbalistic significance, linking the inner struggle to the cosmic order of divine and kelipah forces vying for control within the individual microcosm. The benoni is the one who, through the brain's rule, maintains the integrity of the "small city" against the encroaching kelipah, even when the latter's influence is palpable.

³ Zohar, Raaya Mehemna, Parashat Pinchas, III:224a. ⁴ Tanya, Part I, Likkutei Amarim, Chapter 12, Section 1.

Friction

The core tension within the Tanya's definition of the benoni lies in the apparent contradiction between the absolute declaration of never committing sin ("He has never committed, nor ever will commit, any transgression") and the subsequent detailed description of ongoing internal struggle where the animal soul "reawakens" and "desires for the lusts of the world." How can one simultaneously be incapable of sin and yet constantly battling the impulses that lead to it?

Kushya: The Paradox of Unwavering Purity and Persistent Struggle

The most significant friction arises from the statement: "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."¹ This seems to imply a state of absolute, unblemished righteousness, a spiritual Teflon where sin simply cannot adhere. Yet, the very next lines describe the animal soul "reawakening" after prayer, initiating desires for worldly lusts. The text then explains how the benoni prevents these desires from actualizing into sin through the "willpower in his brain."² This implies that the temptation is present, the desire arises, and the potential for sin exists, but it is actively suppressed.

If the benoni "never will commit" a transgression, does this mean the internal struggle is merely a phantom, a simulated threat that he is divinely protected from actualizing? Or does it mean that at the moment of decision, he always chooses correctly, thus never actually transgressing? The latter interpretation seems more plausible, but it raises the question of what distinguishes this from a tzaddik whose good deeds outnumber his bad ones, as the footnote suggests is a general definition of tzaddik³ (though the Tanya's benoni is superior to this general tzaddik). If the benoni's victory is absolute and guaranteed, is the struggle still a genuine internal battle, or is it a divinely ordained victory in disguise?

Furthermore, the text states that the essence of the animal soul "remains entirely undislodged after prayer."⁴ If the evil essence remains, and its desires resurface, then the capacity for sin, at least in potential, must still exist. The benoni's triumph is in preventing this potential from becoming actual. However, the absolute statement of "never will commit" feels like it negates the very possibility of the struggle reaching a critical point where actual sin could occur. It creates an image of a person who is so inherently pure that the very concept of sin is alien to his being, which seems to clash with the description of the animal soul's persistent resurgence.

Terutz: The Distinction Between Potentiality, Volition, and Actuality

The resolution to this friction lies in carefully distinguishing between the several stages of sin and the nature of the benoni's spiritual mastery. The Tanya's absolute statement, "He has never committed, nor ever will commit, any transgression," refers to the actualization of sin, the point where the kelipah succeeds in "clothing itself in the body" through thought, speech, or deed. The benoni is defined by his unwavering ability to prevent this final stage.

The ongoing internal struggle, the "reawakening" of the animal soul's desires, and the presence of sinful thoughts are precisely what define the benoni as distinct from a tzaddik gamur (a complete righteous person) who has sublimated the animal soul entirely. The benoni experiences the stirrings of evil, the "spirit of folly"⁵ that tempts him. However, his defining characteristic is his absolute control over his volition and actions. As the text states, "evil has no power to compel the mind’s volition to entertain willingly, G–d forbid, any wicked thought rising of its own accord from the heart to the brain."⁶ The benoni actively "thrusts it out with both hands"⁷ – this is not a passive state but an active rejection.

The critical distinction is between the presence of the inclination or thought and the willful acceptance and actualization of it. The benoni's intellect, empowered by the divine soul, possesses the strength and clarity to recognize these impulses as foreign and detrimental, and to decisively reject them before they can manifest in deed, word, or even prolonged, willing contemplation. The "never will commit" refers to this ultimate success in preventing actual transgression. It means that at every juncture, when faced with a choice, the benoni will choose not to sin. This is not because the inclination is absent, but because his internal governance is so robust that the inclination never successfully overrides his will to the point of action.

The footnote clarifies that the benoni is not yet a tzaddik because his "natural impulses have not been completely sublimated."⁸ This implies that the potential for these impulses to arise and even momentarily influence his thought process remains. However, the benoni is superior to a tzaddik whose good deeds merely outweigh bad ones because the benoni's victory is not based on a numerical advantage but on a structural, volitional mastery over the animal soul's capacity to drive him to sin. He is not merely good; he is fundamentally master of himself, ensuring that the "small city" remains unconquered by the forces of kelipah, even when they knock at the gates. The "essence and being of the animal soul" may not be "dislodged," but its power to dominate and compel is neutralized by the benoni's constant, volitional assertion of the divine soul's sovereignty.

¹ Tanya, Part I, Likkutei Amarim, Chapter 12, Section 1. ² Ibid. ³ Ibid. (footnote 2). ⁴ Ibid. ⁵ Ibid. (referencing Sotah 3a). ⁶ Ibid. ⁷ Ibid. ⁸ Ibid. (footnote 2).

Intertext

Tanakh: The Wisdom of Solomon and the Struggle Against Folly

The Tanya's depiction of the benoni's internal struggle, particularly the battle between wisdom and folly, resonates powerfully with the wisdom literature of the Tanakh. King Solomon, in Kohelet (Ecclesiastes), famously contrasts wisdom and folly: "Then I saw that wisdom surpasses folly as light surpasses darkness."¹ This verse, quoted directly in the Tanya, serves as a foundational metaphor for the benoni's spiritual reality. The light of the divine soul, representing wisdom, has the inherent power to banish the darkness of the kelipah, representing folly. This isn't a passive superiority; it's an active, effective dominion.

However, Kohelet also acknowledges the pervasiveness of folly and the difficulty of discerning true wisdom: "The wise man has eyes in his head, but the fool walks in darkness."² The benoni, while possessing the "eyes in his head" (the intellect of the divine soul), must actively choose to keep them open and focused on the light. The verse from Sotah 3a, "A man does not sin unless a spirit of folly enters into him,"³ is also implicitly present here. The benoni is the one who, when this spirit of folly attempts to enter and cloud his vision, actively employs his "wisdom" (the divine soul's faculties) to expel it. The struggle is real because the "spirit of folly" is a potent force, but the benoni's triumph is assured by his unwavering commitment to the wisdom that "surpasses folly."

Shulchan Aruch: The Halachic Manifestation of Internal Control

While the Tanya delves into the mystical and psychological underpinnings of spiritual states, the Shulchan Aruch provides the practical halachic framework that reflects these internal dynamics. The benoni's absolute refusal to commit forbidden acts, even when tempted by sinful thoughts, finds its halachic manifestation in the stringent requirements for self-restraint and the severe consequences for even unintentional transgressions when negligence is involved.

Consider the laws of ona'at devarim (verbal oppression) in Choshen Mishpat (similarly echoed in Yoreh De'ah regarding slander). The benoni's internal state is one where animosity, hatred, jealousy, and anger are actively suppressed and replaced with kindness and love, even towards those who wrong him.⁴ This is not merely a pleasant disposition; it's a halachic imperative to guard one's tongue and heart. The Shulchan Aruch, in its detailed rulings, assumes a level of internal control that the benoni embodies. For instance, the prohibition against harboring hatred is absolute, and the benoni lives this out by actively redirecting negative emotions.

Furthermore, the concept of zachir (remembering) and lo zachir (not remembering) in relation to forbidden thoughts is crucial. The Tanya states, "evil has no power to compel the mind’s volition to entertain willingly, G–d forbid, any wicked thought rising of its own accord from the heart to the brain."⁵ This aligns with the halachic principle that machshavot hara'ot (evil thoughts) are not punishable in themselves, but they become problematic when they lead to action or when they are willingly entertained. The benoni exemplifies the halachic ideal of ensuring that such thoughts remain unwillful and are actively expelled, thereby preventing any potential transgression, whether it be against G-d or man. The Shulchan Aruch codifies the outward behaviors that result from the inner mastery described in the Tanya.

¹ Tanya, Part I, Likkutei Amarim, Chapter 12, Section 1 (citing Ecclesiastes 2:13). ² Ecclesiastes 2:14. ³ Tanya, Part I, Likkutei Amarim, Chapter 12, Section 1 (citing Sotah 3a). ⁴ Tanya, Part I, Likkutei Amarim, Chapter 12, Section 1. ⁵ Ibid.

Psak/Practice

The Tanya's definition of the benoni is not merely a theological or philosophical construct; it carries significant implications for how one approaches spiritual development and even halachic observance. The primary implication is that spiritual growth is a continuous process of active engagement, not a passive state of being.

Meta-Heuristic: The Primacy of Volition in Halachic Observance

The benoni's defining characteristic is his absolute control over his volition, enabling him to translate divine will into action and to actively reject evil inclinations. This translates into a meta-heuristic for halachic practice: intention and active self-governance are paramount. Even when faced with internal resistance or distractions (the "spirit of folly"), the benoni's commitment to performing mitzvot and refraining from transgressions is unwavering because he chooses to be so.

This means that when encountering a difficult halachah or a temptation, the focus should not solely be on understanding the rule, but on cultivating the internal fortitude to adhere to it. The Tanya emphasizes that the brain's willpower can direct the heart's desires. This implies that even if one feels a strong inclination towards a forbidden act, or a lack of desire for a mitzvah, the benoni model teaches us to actively harness our intellectual capacity to will the correct action.

Practical Application: The Active Rejection of Sinful Thoughts

The benoni actively "thrusts out" sinful thoughts "with both hands."¹ This is not a passive waiting for them to dissipate. In practical terms, this means that when a forbidden thought arises, one must consciously and deliberately redirect their attention. This could involve immediately engaging in Torah study, reciting a prayer, or focusing intensely on a mitzvah. The goal is to deny the thought a foothold in one's consciousness, preventing it from gaining the "clothing" of the body. The Tanya's emphasis on the benoni never being wicked "for a single moment"² highlights the immediate nature of this rejection. The moment one recognizes a thought as sinful, the process of expulsion must commence. This is not about achieving perfect thoughtlessness, but about achieving perfect volitional mastery over one's thoughts and actions.

¹ Tanya, Part I, Likkutei Amarim, Chapter 12, Section 1. ² Ibid.

Takeaway

The benoni is the master of his own "small city," not through the absence of conflict, but through the unwavering exercise of volitional control, ensuring the divine soul's dictates are actualized and the animal soul's incursions remain purely potential. True righteousness, as defined here, is not the absence of temptation, but the absolute triumph of will over inclination, moment by moment.