Tanya, Part I; Likkutei Amarim 12:1

Welcome back, chavrusa! We're about to dive into a truly pivotal chapter in Tanya, one that will fundamentally shift how you think about spiritual striving. Most people approach this text with a preconceived notion of what a "righteous person" or even an "intermediate person" is.

Hook

What's truly non-obvious and even counter-intuitive about this passage is the Alter Rebbe's radical redefinition of the benoni – the "intermediate" person. We're talking about someone who never sins, not even a single, fleeting transgression, yet is emphatically not considered a tzaddik, a righteous person. How can you be perfectly sinless and still not be "righteous"? That's the core tension we're going to unpack.

Context

To truly appreciate the Alter Rebbe's definition of the benoni, we need to place it within its broader historical and literary context. When Rabbi Schneur Zalman of Liadi, the Alter Rebbe, penned Tanya in the late 18th century, he wasn't just writing another book of mussar (ethical instruction) or Kabbalah. He was offering a revolutionary, systematic guide to Jewish spiritual life, designed to be accessible to every Jew, not just the scholarly elite.

Historical Note: The Rise of Chassidism and the Need for a New Paradigm

The Chassidic movement, founded by the Baal Shem Tov, was burgeoning across Eastern Europe. It emphasized joy, enthusiasm, and direct connection to G-d, often challenging the established scholarly paradigms that sometimes inadvertently placed spiritual perfection out of reach for the common person. Before Chassidism, Kabbalah was largely the domain of a select few, requiring immense scholarship and self-purification. For many, the path to spiritual greatness seemed reserved for mystics and ascetics, leaving the "average" Jew feeling inadequate or perpetually distant from true holiness.

The Alter Rebbe, a brilliant scholar and mystic in his own right, recognized this spiritual gap. He saw that many well-meaning individuals struggled with internal battles, feeling like failures when they succumbed to temptations, even minor ones. The traditional definitions of tzaddik (righteous), benoni (intermediate), and rasha (wicked) often felt abstract or discouraging. For instance, the Talmudic definition of a benoni (as we'll explore later) often hinged on a simple mathematical balance of merits and demerits. This could lead to a sense of fatalism or a focus on external accounting rather than internal transformation.

Tanya emerged as a response, aiming to "democratize" spiritual growth. Its purpose was to explain, in clear and practical terms, the inner workings of the soul, the nature of good and evil, and a concrete methodology for serving G-d. It sought to provide a pathway for every Jew to serve G-d with joy, inner peace, and intellectual clarity, demonstrating that even a profound Kabbalistic understanding could be applied to daily life. This chapter, defining the benoni, is central to that mission, offering an attainable yet profoundly challenging goal for the vast majority of Jews. It says, in essence, "You may not be a tzaddik in the highest sense, but you can strive for and achieve consistent sinlessness through the methods I will lay out."

Literary Note: The "Small City" Metaphor and Redefining Categories

The text immediately introduces the metaphor of the "small city" (ir ketana). This image isn't new; it's drawn from Kohelet (Ecclesiastes 9:14-15), which speaks of a "small city with few men in it" besieged by a great king. In Kabbalistic and Chassidic thought, this metaphor is consistently applied to the human body, the individual's inner world, or even the entire world. Here, the "small city" unequivocally represents the human body and its faculties, the arena where the divine soul (nefesh Elokit) and the animal soul (nefesh behamit) wage their ceaseless war for dominion.

The Alter Rebbe's genius lies not just in using this metaphor, but in redefining the categories of tzaddik, benoni, and rasha through its lens. Conventionally, a tzaddik was someone whose good deeds far outweighed their bad, or perhaps one who had done teshuvah (repentance) for past sins and was now virtuous. A rasha was someone whose bad deeds outweighed their good. The benoni was simply in the middle.

But the Tanya elevates these definitions to a profoundly internal, psychological, and spiritual level. It's not just about external actions, but about the inner state of the soul, the nature of the yetzer hara (evil inclination) and yetzer hatov (good inclination), and the very essence of the individual's desires. This chapter sets the stage by defining the benoni as a master of self-control, someone who has completely conquered the external manifestation of sin, yet still wages an intense internal war. This radical shift in definition is what makes Tanya so powerful and enduring; it provides a map for internal spiritual geography, accessible to anyone willing to explore it.

Text Snapshot

Let's anchor ourselves in the lines that define our subject:

"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."

"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."

"Nevertheless, such a person is not deemed a tzaddik at all, because the superiority which the light of the divine soul possesses over the darkness and foolishness of the kelipah, wherewith the latter is expelled forthwith, exists only in the aforementioned three garments, but does not extend to its very essence and being in relation to those of the kelipah."

These lines lay out the paradox: perfect sinlessness without the title of tzaddik.

Close Reading

This chapter of Tanya is a masterclass in spiritual psychology. It dissects the inner world of the benoni with surgical precision, revealing a dynamic and often intense spiritual life that defies simplistic categorization. We'll explore three key insights: the temporal structure of the benoni's spiritual journey, the crucial metaphor of the "small city" and "garments," and the central tension of sinlessness without tzaddik status.

Insight 1: The Dialectic of Ascent and Relapse in the Benoni's Day

The Alter Rebbe paints a vivid picture of the benoni's daily spiritual rhythm, a dynamic interplay between moments of elevated divine connection and the subsequent reawakening of worldly desires. This isn't a static state; it's a constant, active process, a spiritual dialectic of ascent and relapse.

Ascent During Prayer: Temporary Nullification

The text begins by acknowledging that the divine soul's full sovereignty isn't a constant, pervasive state for the benoni. Rather, it's particularly potent during specific, "appropriate times." The Alter Rebbe explicitly points to prayer: "However, the essence and being of the divine soul, which are its ten faculties, 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, which is a time when the Supernal Intellect is in a sublime state..." This "Supernal Intellect in a sublime state" (מוחין דגדלות - mochin d'gadlut) refers to a heightened spiritual flow from the supernal sefirot of Chochmah, Binah, and Daat (Chabad) that becomes accessible during these moments.

During these times, the benoni actively engages their own intellectual faculties (chabad – Chochmah, Binah, Daat) to connect with G-d. They "bind his chabad (intellectual faculties) to G–d, to meditate deeply on the greatness of the En Sof, blessed is He, and to arouse the burning love in the right part of his heart, to cleave to Him by virtue of the fulfillment of the Torah and its commandments out of love." This isn't just rote recitation; it's a conscious, intellectual, and emotional immersion in the divine. The act of reciting Shema, particularly, with its emphasis on "loving G-d with all your heart, soul, and might," becomes a vehicle for this profound connection. The blessings preceding and following Shema, though Rabbinical enactments, serve as crucial preparations, designed to inspire "surrender and ecstasy."

The result of this deep spiritual engagement is a temporary, but powerful, victory over the animal soul: "At such time the evil that is in the left part is subjected to, and nullified in, the goodness that is diffused in the right part, from the wisdom, understanding, and knowledge (chabad) in the brain, which are bound to the greatness of the En Sof, blessed is He." The evil is not merely suppressed; it's nullified (nivtal), meaning its desires effectively cease to operate. It’s like turning off a light switch; the darkness is gone because the light is present. This is a moment of profound spiritual clarity and unity, where the divine soul reigns supreme, and the animal soul's clamor is silenced.

Relapse Post-Prayer: The Reawakening and Intellectual Control

However, this state of sublime unity is not permanent for the benoni. The text continues, "However, after prayer, when the state of sublimity of the Intellect of the En Sof, blessed is He, departs, 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 the crucial "relapse," not in the sense of sinning, but in the sense of the animal soul regaining its voice and its desires. The light of mochin d'gadlut recedes, and the benoni is left to navigate the mundane world with its inherent temptations. The desires for physical pleasures, worldly pursuits, and even negative emotions like anger or jealousy resurface.

This is where the benoni's true battle and strength are revealed. The animal soul reawakens, but it does not achieve victory. Why not? Because "the evil has not the sole authority and dominion over the “city”" and therefore "it is unable to carry out this desire from the potential into the actual by clothing itself in the bodily limbs, in deed, speech, and persistent thought to the extent of concentrating his attention on the enjoyment of the mundane pleasures as to how to satisfy the lust of his heart."

Here, the Alter Rebbe introduces the pivotal concept of the brain's rule over the heart. He states, "because the brain rules over the heart [as explained in Raaya Mehemna, Parashat Pinchas] by virtue of its innately created nature." This is not an acquired trait but an inherent human capacity. Every person, "from birth," possesses the ability to use "the willpower in his brain" to "restrain himself and control the drive of lust that is in his heart." This intellectual dominance allows the benoni to prevent desires from translating into action, word, or even prolonged, willing thought. They can "divert his attention altogether from the craving of his heart toward the completely opposite direction, particularly in the direction of holiness."

The Alter Rebbe reinforces this with a quote from Ecclesiastes: "Then I saw that wisdom surpasses folly as light surpasses darkness." (Ecclesiastes 2:13). Just as a small amount of physical light instantly dispels a great deal of darkness, so too does the "wisdom that is in the divine soul in the brain" instantly drive away the "much foolishness of the kelipah and sitra achara." This emphasizes the innate power of intellect and holiness to overcome the irrationality and darkness of the evil inclination. The key here is light surpasses darkness – the very presence of wisdom inherently pushes away folly.

The distinction between nullification (during prayer) and suppression/overpowering (post-prayer) is critical. During prayer, the evil is temporarily silenced. After prayer, it's active but held in check, like a fierce animal on a leash. The benoni is engaged in a continuous, conscious act of intellectual redirection and willpower, ensuring that while the desires exist, they do not gain control over the "small city" of the body. This continuous engagement is exhausting but also deeply empowering, as it means the individual is actively choosing good at every moment.

Insight 2: Key Term - "Small City" and the Garments of the Soul

The Alter Rebbe's precise language regarding the "small city" and the "garments" of the soul is central to understanding the benoni's unique spiritual status. These terms provide a framework for conceptualizing the internal battle and the benoni's mastery.

The "Small City": The Battlefield of the Soul

The "small city" (ir ketana) is the human body and its faculties, serving as the battleground where the two souls – the nefesh Elokit (divine soul) and the nefesh behamit (animal soul) – contend for control. The Alter Rebbe states: "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." To "capture" the city means to gain full dominion, to manifest its desires without resistance. The benoni's defining characteristic is precisely this: the animal soul, emanating from the kelipah (spiritual "husks" or shells that conceal divinity), never succeeds in taking over the physical body.

This isn't about the absence of evil desires; it's about preventing them from gaining expression. The city isn't cleansed of the enemy entirely, but the enemy is perpetually kept outside the city walls, or at least from seizing the central command. The implication is that the benoni lives in a state of constant vigilance, always defending the gates of their inner city against incursions. This makes the benoni a warrior, not a passive observer of their own impulses. They are actively engaged in maintaining the sovereignty of the divine soul within their physical being.

The "Three Garments": Thought, Speech, and Act

The battle for the "small city" is fought through what the Alter Rebbe calls the "three garments" (levushim) of the soul: thought, speech, and act. These are not the essence of the soul itself, but rather the means through which the soul expresses itself in the physical world. Just as clothing covers and expresses a person, so too do thought, speech, and act "clothe" the inner faculties of the soul, bringing them into manifestation.

Both the divine soul and the animal soul possess these three garments. The animal soul's garments originate "in the kelipah," meaning they are rooted in self-interest, materialism, and separation from G-d. Their manifestation leads to sin. The divine soul's garments, by contrast, are expressed through "the 613 commandments of the Torah," encompassing holy thoughts, words of Torah and prayer, and performance of mitzvot.

The benoni's mastery is defined by which garments prevail: "That is to say, the three “garments” of the animal soul... 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." 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."

This is a critical point: the benoni ensures that only the divine soul's garments are expressed. Their brain is engaged in holy thoughts, their mouth in holy speech (Torah, prayer, positive words), and their other limbs in holy acts (mitzvot). The animal soul's desires, while present, never manage to "clothe themselves in the body" to actually produce sin. This means the benoni is perfectly sinless in action and speech.

The Nuance of Sinful Thoughts: Unwilling Acceptance

However, the text introduces a crucial nuance regarding thoughts. While the benoni prevents sinful thoughts from being willfully entertained or translated into action, the arising of such thoughts is still a reality. The Alter Rebbe acknowledges that "the folly of the wicked fool [i.e., the animal soul's desires] to rise openly in the left part of his heart, creating a lust for all material things of this world, whether permitted or, G-d forbid, prohibited, as if he had not prayed at all." These desires can be "forceful enough to rise to his mind, to distract him from the Torah and Divine service."

This is where the benoni's internal battle is most acute. The Sages taught, "There are three sins against which a man is daily not safeguarded: sinful thoughts, distraction in prayer…" (Bava Batra 164b). The benoni is not immune to these initial, unwelcome thoughts. However, their strength lies in their response: "However, the impression [of prayer] on the intellect and the hidden [i.e., innate] fear and love of G-d in the right part [of the heart] enable one to prevail and triumph over this evil of passionate craving, depriving it from gaining supremacy and dominion over the “city,” and from carrying out this desire from the potential into the actual by clothing itself in the bodily organs."

More specifically for thoughts: "even in the mind alone, insofar as sinful thoughts are concerned, 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... 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; how much more so to entertain any idea of putting it into effect, G-d forbid, or even to put it into words."

This is a profound distinction. The benoni does not prevent the arrival of a sinful thought, which is often involuntary. What they prevent is the willing acceptance and indulgence of that thought. They immediately recognize it as evil and "thrust it out with both hands," diverting their attention. This ensures that even in the realm of thought, they are never "wicked at such time," as one who willfully indulges in such thoughts is deemed. This level of internal discipline, ensuring that even intrusive thoughts are immediately rejected, is a hallmark of the benoni. It's a continuous, active process of purifying the mind, even as the heart's desires may churn.

Insight 3: Tension - The Paradox of Sinlessness Without Tzaddik Status

This is perhaps the most challenging and revolutionary aspect of the Alter Rebbe's definition. The benoni is utterly sinless, never committing "any transgression; neither can the name 'wicked' be applied to him even temporarily, or even for a moment, throughout his life." Yet, the text explicitly states, "Nevertheless, such a person is not deemed a tzaddik at all." This creates a profound tension and forces us to reconsider our understanding of righteousness.

Redefinition of Tzaddik: Beyond External Action

The footnote to the text clarifies this tension: "Though the benoni has never committed a sin in his life, he is still not deemed a tzaddik as long as his natural impulses have not been completely sublimated, as explained further in this chapter." This is the key. Traditionally, a tzaddik was someone whose good deeds outweighed their bad, or perhaps one who consistently performed mitzvot and avoided transgressions. Maimonides, for instance, in his Hilchot Teshuvah (Laws of Repentance), defines a person as righteous if their merits exceed their sins (Maimonides, Hilchot Teshuvah 3:1). By this standard, the benoni of Tanya, who has no sins, would clearly be a tzaddik.

However, the Alter Rebbe operates on a much deeper, Kabbalistic and Chassidic understanding. For him, the true tzaddik is not merely someone who acts righteously, but someone whose inner being has been transformed. In a tzaddik, the nefesh behamit (animal soul) and its inherent desires are not merely suppressed or controlled; they are sublimated (nit’hapcha) or annihilated (nista’aleka) by the divine soul. The evil within them is either transformed into good or completely nullified at its root, so that they experience no desire for sin whatsoever. Their very nature yearns for holiness. The battle is over because the enemy has been vanquished from within.

The Benoni's Unvanquished Inner Battle

The benoni, by contrast, still harbors a vibrant, active animal soul that retains its "essence and being." The text explicitly states: "For in the benoni, the essence and being of the animal soul from the kelipah in the left part remains entirely undislodged after prayer. For then the burning love of G-d is not in a revealed state in his heart, in the right part, but is only inwardly paved with hidden love that is the natural adoration in the divine soul..."

This is the core of the paradox. The benoni's sinlessness is a result of constant, conscious effort, a relentless internal struggle where the divine soul, aided by intellectual prowess and hidden love, continuously overpowers the animal soul. The animal soul is still there, still desiring forbidden (or even permitted, but excessive) things, still trying to assert its dominion. It's a force that needs to be constantly restrained, much like a powerful, untamed animal.

Therefore, the benoni lives in a state of perpetual spiritual warfare. They are always choosing G-d, always actively redirecting their thoughts and desires. The "burning love of G-d" is not revealed in their heart as a constant, overwhelming passion, but rather their actions are driven by an "inwardly paved with hidden love that is the natural adoration in the divine soul." This hidden love, though powerful enough to prevent sin, doesn't transform the animal soul's desires at their root. It's the inherent bond of the Jewish soul to G-d, but it requires conscious activation and intellectual reinforcement to keep the animal soul in check.

Implications: Achievability and Empowerment

This redefinition is profoundly empowering. While becoming a tzaddik (in the Tanya's sense) might seem like an almost superhuman feat, the status of benoni is presented as an achievable goal for every Jew. It shifts the focus from an unattainable ideal to a practical, daily spiritual discipline. It says: you don't need to eliminate the yetzer hara entirely to be perfectly righteous in your actions. You need to master it, control it, and ensure it never translates into deed, speech, or willing thought.

This understanding also reframes the experience of temptation. For the benoni, the arising of a negative thought or desire is not a failure or a sign of being wicked. It's simply the natural state of having an animal soul. The failure would be to entertain it willingly or to act upon it. This perspective removes much of the guilt and despair that can accompany spiritual struggle, replacing it with a clear, actionable path: identify the evil impulse, and immediately, intellectually, and volitionally, choose the opposite, the path of holiness. The battle is ongoing, but the victory in each moment is certain, provided the effort is made.

Two Angles

The Alter Rebbe's definition of the benoni is undoubtedly one of the most distinctive and challenging aspects of Tanya. To fully appreciate its novelty, it’s crucial to contrast it with more classical or conventional understandings of the term. Let's compare the Chassidic view, as articulated in Tanya, with a more traditional Talmudic-Maimonidean perspective.

Angle 1: The Traditional/Talmudic View of the Benoni

The classical Jewish understanding of a benoni (intermediate person) is primarily found in the Talmud and later codified by figures like Maimonides. This view is largely focused on the external balance of a person's deeds, rather than the internal state of their soul's desires.

Definition Based on Actions and Balance

In the Talmud, particularly in tractates like Rosh Hashanah (16b) and Kiddushin (40b), the categories of tzaddik, benoni, and rasha are often presented as a "balance sheet" of good deeds (mitzvot) versus transgressions (aveirot). Rashi, the preeminent commentator on the Talmud, consistently interprets these categories in this manner. For example, in Rosh Hashanah 16b, the Gemara discusses the three categories of people judged on Rosh Hashanah: "perfectly righteous" (tzaddik gamur), "perfectly wicked" (rasha gamur), and benonim. Rashi explains that tzaddikim gamurim are those whose merits are more numerous than their sins, rashaim gamurim are those whose sins are more numerous than their merits, and benonim are "those whose merits and sins are equal."

Maimonides, in his Hilchot Teshuvah (Laws of Repentance), codifies this understanding as halakha (Jewish law). He writes: "All human beings are judged by their deeds; if his merits are more numerous than his sins, he is a tzaddik; if his sins are more numerous than his merits, he is a rasha; if they are equal, he is a benoni." (Maimonides, Hilchot Teshuvah 3:1). This definition is straightforward and quantifiable. A benoni is someone who has performed both good deeds and transgressions, and the scales are evenly balanced. This inherently implies that the traditional benoni does commit sins, but also performs enough good deeds to offset them.

Focus on External Actions and Divine Judgment

The emphasis in this traditional view is on the observable, external actions of an individual. The inner motivations, desires, or the struggle against the yetzer hara are certainly acknowledged as important factors in evaluating the quality of a deed, but the categorization of a person as tzaddik, benoni, or rasha primarily relies on the sum total of their actions. The traditional benoni is very much an "average" person in the conventional sense – they have their ups and downs, their moments of spiritual triumph and their lapses.

Furthermore, this traditional framework often discusses the consequences of these categories, particularly in the afterlife. Tzaddikim are immediately inscribed for life in the World to Come, rashaim for Gehennom (purgatory), and benonim are left in an ambiguous state, sometimes depicted as being held "in suspense" until their final judgment or until their next good deed tips the scales. This approach provides a clear system for divine judgment and accountability, focusing on the ultimate reward or punishment for one's life's work. It's a practical, legalistic, and judgment-oriented perspective that, while motivating good behavior, might also lead to anxiety about one's "balance sheet."

Contrast with Tanya's Benoni

The contrast with the Tanya's benoni is stark. The traditional benoni is someone who sins, but balances it out. The Tanya's benoni is someone who never sins, not even in thought (if willfully entertained). The traditional view allows for a fluctuating internal state, where one might be a tzaddik one moment and a rasha the next based on their latest action. The Tanya's benoni maintains consistent sinlessness through constant internal vigilance. The traditional benoni is defined by a quantitative balance of deeds; the Tanya's benoni is defined by a qualitative state of inner control. This fundamental difference highlights how the Alter Rebbe sought to redefine not just a category of people, but the very nature of spiritual perfection and the path to achieving it.

Angle 2: The Chassidic/Tanya's Novel View of the Benoni

The Alter Rebbe's definition of the benoni in Tanya is revolutionary precisely because it moves the discussion from an external accounting of deeds to an internal, psychological, and spiritual assessment of the soul's state. It sets an incredibly high bar for the benoni, far exceeding what traditional sources would typically describe as "intermediate."

Definition Based on Absolute Sinlessness and Internal Control

As we've explored, the Alter Rebbe unequivocally states: "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 the cornerstone of the Tanya's benoni. This individual is absolutely perfect in their external behavior, speech, and even in their willing thoughts. No mitzvah is left undone, no aveira is committed.

However, the crucial distinction from a tzaddik lies in the source of this perfection. For the benoni, this sinlessness is not a result of a transformed or sublimated animal soul. Rather, it is the product of an ongoing, conscious, and often arduous internal battle where the divine soul consistently overpowers and restrains the animal soul. The evil inclination, the yetzer hara, is still fully present within the benoni's heart, actively desiring worldly pleasures, even those that are forbidden. It's an internal war waged through the "willpower in his brain" to "restrain himself and control the drive of lust that is in his heart." The benoni continually wins the battle, but the war itself is never truly over.

Focus on Inner Spiritual State and the Continuous Battle

The Alter Rebbe's focus is on the quality of the inner struggle. The benoni does not lack evil desires; they simply prevent these desires from manifesting. The "essence and being of the animal soul from the kelipah in the left part remains entirely undislodged after prayer." This is the core difference from a tzaddik, whose evil inclination has been transformed or completely nullified. The benoni's love and fear of G-d are often "hidden" (ahava mesuteres), an innate connection that must be consciously aroused and channeled, rather than a constantly revealed, burning passion.

This perspective shifts the spiritual goal. It's not just about doing good deeds, but about developing the internal discipline and intellectual mastery to consistently choose good, even when the heart's natural inclinations pull in the opposite direction. It emphasizes the power of daat (knowledge/intellect) to rule over middot (emotions/character traits). The benoni represents the triumph of intellect and will over innate, potentially destructive passions. This continuous effort, this moment-by-moment assertion of the divine will over the animalistic, is the benoni's unique spiritual path.

Why This Redefinition? The Path to Consistent Sinlessness

The Alter Rebbe's primary motivation for this radical redefinition was to provide an accessible and actionable spiritual path for every Jew. He understood that the traditional definition of benoni (balancing good and bad) might lead to complacency or despair. If one sins, they simply add another mitzvah to balance it out. This doesn't necessarily encourage the complete eradication of sin or the constant striving for holiness.

By setting the bar for benoni at absolute sinlessness, the Alter Rebbe offers a clear, high, yet attainable goal. He argues that while becoming a tzaddik (where the evil inclination is truly gone) is rare and requires a profound transformation, becoming a benoni (where the evil inclination is always controlled) is within reach for anyone who diligently applies the principles outlined in Tanya. It empowers individuals by demonstrating that sin is always a choice, and that through intellectual engagement, willpower, and constant spiritual work (especially in Torah study and prayer), one can prevent any transgression from ever occurring. This Chassidic approach democratizes the pursuit of spiritual perfection, offering a rigorous but ultimately hopeful framework for living a life of continuous holiness, even amidst internal struggle.

Practice Implication

How does this deep dive into the benoni's inner world, particularly the dialectic of post-prayer reawakening and the brain's rule over the heart, shape our daily practice and decision-making? Let's consider a common scenario: managing negative emotions or temptations in our interactions with others.

Scenario: Navigating Interpersonal Conflict with a Benoni Mindset

Imagine Sarah, an intermediate learner, who has just finished her morning prayers. During davening, she felt a profound connection to G-d, a sense of unity and love, and her negative impulses were indeed "nullified." She felt inspired to embody kindness and patience. However, shortly after prayer, as she checks her phone, she sees an email from a colleague that is passive-aggressive and undermines a project she's been working on diligently. Instantly, a surge of anger, resentment, and a desire to retaliate—or at least to vent to another colleague—rises within her. This is the "reawakening of evil" in the left part of her heart, the animal soul asserting its desires for self-defense, pride, and perhaps a touch of lashon hara (gossip).

The Pre-Tanya Approach: Reactive Guilt or Suppression

Before studying Tanya, Sarah might react in a few ways. She might immediately type out a sharp reply, fueled by anger, and later feel guilty. Or, she might try to suppress her anger purely emotionally, telling herself, "I shouldn't feel this way," which often leads to internal tension without truly resolving the issue. She might focus on the external act of sending the email or speaking ill of her colleague, and if she refrains, she considers it a victory, without fully addressing the underlying impulse. The battle is often reactive, and the victory is often tenuous, based on sheer willpower against a strong emotional current.

The Tanya's Benoni Approach: Proactive Intellectual Mastery

Armed with the Tanya's understanding of the benoni, Sarah has a more sophisticated and effective strategy:

1. Acknowledge the Reawakening, Don't Internalize It: Sarah recognizes that the surge of anger and the desire to retaliate is the natural "reawakening" of her animal soul after the spiritual elevation of prayer. The text reminds us: "the evil in the left part reawakens, and he begins to feel a desire for the lusts of the world and its delights." She understands that having the impulse doesn't make her "wicked"; it simply means her animal soul is active. This understanding removes the initial layer of self-condemnation and allows her to engage with the impulse objectively.

2. Engage the Brain to Rule the Heart: Instead of being swept away by the emotion, Sarah immediately invokes the principle that "the brain rules over the heart... by virtue of its innately created nature." She consciously engages her chabad (intellectual faculties). She asks herself: "What is the halakha regarding anger and lashon hara? How does Judaism teach me to respond to those who wrong me?" She recalls the teaching: "So, too, in matters affecting a person’s relations with his neighbor, as soon as there rises from his heart to his mind some animosity or hatred, G-d forbid... he gives them no entrance into his mind and will." She consciously brings to mind the wisdom of Torah – perhaps the example of Joseph forgiving his brothers, or the importance of peace and unity.

3. Active Diversion Towards Holiness: The text teaches the benoni to "divert his attention altogether from the craving of his heart toward the completely opposite direction, particularly in the direction of holiness." Sarah doesn't just try to stop being angry; she actively replaces the negative impulse with a positive, holy one. Instead of drafting an angry reply or gossiping, she might choose to:

   • Reflect on the colleague's perspective: Is there a misunderstanding? What pressures might they be under? This is an act of intellectual empathy, a positive "thought" garment.
   • Formulate a measured, professional, and kind response: One that addresses the issue without personal attack or emotional escalation. This is a positive "speech" garment.
   • Engage in a positive action: Perhaps she dedicates an extra few minutes to Torah study or performs an act of chesed for someone else, channeling the negative energy into something constructive and holy. This is a positive "act" garment.

4. Prevent Garments of Evil from Clothing the Body: Her ultimate goal, like the benoni, is to ensure that the animal soul's desires "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." She ensures that the anger doesn't manifest in a harsh email (act), a critical comment (speech), or even lingering, resentful rumination (willful thought). She "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."

By applying the Tanya's benoni framework, Sarah transforms her reactive struggle into a proactive spiritual exercise. She understands that the impulse itself is part of her created nature, but her response is a conscious choice, empowering her to consistently uphold the divine soul's sovereignty. This approach provides a clear, actionable methodology for ethical decision-making, emphasizing intellectual mastery and redirection of energy towards holiness, leading to genuine inner peace and consistent sinlessness in daily life.

Chevruta Mini

Alright, partner, let's grapple with a couple of questions that surface some interesting tradeoffs based on this chapter.

1. The Tanya sets the bar for benoni incredibly high – absolute sinlessness in thought (willfully indulged), speech, and action. Does this rigorous definition make the goal of being a benoni feel more attainable for the average person because it offers a clear, actionable path for self-control, or does it make it feel more daunting and potentially discouraging given the intensity of the internal battle it describes? What are the tradeoffs in terms of motivation and self-perception?
2. The text distinguishes between the temporary nullification of evil during prayer (due to mochin d'gadlut) and its reawakening afterward, requiring the brain's constant rule. If the evil impulse is never truly "dislodged" in the benoni and the struggle is perpetual, how does one prevent spiritual burnout from the constant internal vigilance? What role does "hidden love" (ahava mesuteres) – the "natural adoration in the divine soul" – play in sustaining this continuous effort, especially when "burning love" is not in a revealed state?

Takeaway

The benoni defines a practical and aspirational path for consistent sinlessness through intellectual mastery over innate desires, highlighting an ongoing internal battle rather than a state of perfected being.

[Sefaria URL: https://www.sefaria.org/Tanya%2C_Part_I%3B_Likkutei_Amarim_12%3A1]