Tanya, Part I; Likkutei Amarim 12:1

Hook

The definition of the benoni in the Tanya is surprisingly radical – it's not just about avoiding sin, but about a complete absence of wickedness, even in thought, for any sustained period. This isn't about being "good enough," but about a dynamic internal control that keeps evil perpetually at bay.

Context

This passage is deeply rooted in the medieval Kabbalistic understanding of the soul, particularly as elaborated by Isaac Luria and later synthesized by Rabbi Schneur Zalman of Liadi, the founder of Chabad. The concept of kelipah (shells/husks) representing forces of impurity and the divine soul as its antithesis is central. The "small city" metaphor, a common Rabbinic trope for the human body and its faculties, becomes the battleground for this spiritual war. Understanding this framework is crucial to grasping the intense internal struggle the benoni navigates.

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." (Tanya, Part I; Likkutei Amarim 12:1)

"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... 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."

"Thus it is written, “Then I saw that wisdom surpasses folly as light surpasses darkness.” This means that just as light has a superiority, power, and dominion over darkness, so that a little physical light banishes a great deal of darkness which is therewith inevitably superseded as a matter of course and necessity, 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, whose desire is to rule alone in the “city” and to pervade the whole body..."

"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. For in the benoni, the essence and being of the animal soul from the kelipah in the left part remains entirely undislodged after prayer."

Close Reading

Insight 1: The Dynamic Equilibrium of the "Small City"

The text paints a vivid picture of the human psyche as a "small city" constantly under siege, not by an external enemy, but by an internal one: the animal soul's kelipah. The benoni is defined by the absence of the animal soul's power to "capture" this city. This isn't a static state of purity, but a dynamic equilibrium where the divine soul, through its "garments" of thought, speech, and action, consistently repels the encroaching forces of the kelipah. The crucial distinction is that the kelipah never fully "clothes itself in the body" to the point of sin. This implies a constant, active struggle where the divine soul's faculties are engaged in mitzvot (commandments), effectively outmaneuvering and neutralizing the evil inclinations before they can manifest in action. The footnote clarifies this isn't about never having sinned, but about the present state of never allowing evil to take root and lead to transgression.

Insight 2: The "Garments" as the Battlefield

The concept of "garments" is pivotal. The animal soul has its "garments" of thought, speech, and act that "originate in the kelipah." These are the very faculties through which the divine soul expresses itself in serving G-d. The benoni ensures that these garments are consistently donned by the divine soul for holy purposes, thereby preventing the animal soul from wearing them for sin. The text explicitly links these garments to specific bodily functions: "brain" for thought, "mouth" for speech, and the "other 248 parts" for action. This concrete mapping emphasizes that spiritual battle occurs in the most tangible aspects of our being. The divine soul's "garments" are engaged in the 613 commandments, acting as a protective shield and active force against the kelipah.

Insight 3: The Temporary Nature of Divine Sovereignty

Crucially, the text reveals that the divine soul's "undisputed sovereignty" is not constant. It peaks during moments of intense spiritual engagement, like prayer (reciting Shema and Amidah), when the intellect is in a "sublime state" and "bound to G-d." This is when the "burning love" is aroused, and the "evil in the left part is subjected to, and nullified in, the goodness that is diffused in the right part." However, the passage immediately contrasts this with the post-prayer period. When this state of "sublimity... departs," the "evil in the left part reawakens." This highlights a profound tension: the benoni is defined by their ability to prevent sin even when the evil reawakens, but their internal spiritual dominance is not absolute or permanent. The essence of the animal soul remains, waiting for an opportune moment, even if it cannot act.

Two Angles

Angle 1: The Rashi Perspective (Focus on Halakhic Outcome)

From a perspective akin to Rashi's approach to biblical interpretation, which often prioritizes the simple, straightforward meaning and halakhic implications, the benoni is primarily defined by their actions. The emphasis would be on the observable fact that they "never committed, nor ever will commit, any transgression." The internal struggle, while acknowledged, is secondary to the outcome: a life lived without sin. This reading sees the benoni as someone who has successfully integrated Torah and mitzvot into their life to such an extent that the animalistic impulses are effectively neutralized in their outward expression. The internal battles described are the necessary underpinnings for this consistent outward adherence to halakha. The "small city" is governed by law, and the benoni is the model citizen who always obeys.

Angle 2: The Ramban Perspective (Focus on Internal Struggle and Spiritual Ascent)

In contrast, a reading influenced by Ramban's emphasis on deeper ethical and spiritual motivations would focus on the ongoing internal struggle and the potential for growth. While the benoni doesn't sin, Ramban might argue that the defining characteristic is the constant, conscious effort to subdue the yet-present evil inclination. The text's description of the reawakening of the "evil in the left part" after prayer becomes central. The benoni's strength lies not in the absence of desire, but in the constant vigilance and willpower to redirect those desires towards holiness, even if the "essence and being of the animal soul... remains entirely undislodged." This perspective sees the benoni as someone deeply engaged in a constant spiritual war, where victory is measured not just by the absence of defeat, but by the persistent, conscious effort to ascend. The "wisdom surpasses folly" metaphor points to the active intellectual and volitional engagement required to achieve this state.

Practice Implication

This passage profoundly shapes how we approach moments of temptation or internal struggle. Instead of seeing a lapse into negative thoughts as an immediate failure, the benoni model suggests that the critical factor is the response. The Tanya teaches that the benoni doesn't "willfully indulge" in sinful thoughts or actions. This means that even if a negative desire arises, the practice is to immediately "thrust it out with both hands" and actively divert one's attention. This isn't about suppressing the thought, but about refusing to engage with it willingly, thereby preventing it from "clothing itself in the body." Therefore, in our daily lives, when faced with an undesirable thought or impulse, our practice should be to recognize it as an external intrusion, refuse to give it our willing attention, and actively redirect our mental energy towards something holy or productive, just as the benoni does.

Chevruta Mini

Question 1: The Paradox of Inner Purity vs. Outer Action

The text states that the benoni "has never committed, nor ever will commit, any transgression." Yet, it also notes that "the essence and being of the animal soul from the kelipah in the left part remains entirely undislodged after prayer." How do we reconcile the complete absence of outward sin with the continued presence of the underlying evil inclination? Does the benoni's spiritual victory lie in the external control of their actions, or in a deeper, though perhaps not fully manifest, internal sublimation of the kelipah?

Question 2: The Role of Willpower in Internalizing Divine Influence

The passage describes the divine soul's influence as strongest during prayer, when "the brain rules over the heart" and intellect directs emotion. However, it also emphasizes the benoni's ability to use "willpower in his brain... to restrain himself and control the drive of lust." This raises a question about the source of this willpower. Is it solely a product of divine influence during heightened spiritual states, or is it an inherent faculty that the benoni actively cultivates and deploys, even when that divine influence temporarily recedes? What is the interplay between divinely granted grace and individual volitional effort in maintaining the benoni state?

Takeaway

The benoni is defined not by the absence of temptation, but by the constant, vigilant redirection of the mind and will to prevent evil from manifesting in action, thought, or speech.