Tanya, Part I; Likkutei Amarim 12:1

Hook

What if the definition of a "middle-of-the-road" person in Judaism isn't about balancing good deeds and bad, but about a perfect external life masking an intense, ceaseless internal war? The Tanya's benoni challenges our intuitive understanding of spiritual achievement.

Context

The Tanya, formally known as Likkutei Amarim (Collected Sayings), is the foundational work of Chabad Chassidism, authored by Rabbi Shneur Zalman of Liadi in the late 18th century. It emerged during a period of burgeoning Chassidic growth, designed to make the profound concepts of Kabbalah accessible to a broader audience, guiding them in avodat Hashem (Divine service). Unlike earlier ethical treatises that often offered general advice, the Tanya provides a precise, psychological map of the soul, aiming to define and delineate the specific spiritual struggles and achievements available to different types of individuals. Its unique contribution is its redefinition of the tzaddik (righteous person), rasha (wicked person), and especially the benoni (intermediate person), moving beyond a simple quantitative tally of merits and sins to a qualitative analysis of the soul's inner state and the nature of its ongoing battle. This shift fundamentally altered the Chassidic practitioner's understanding of their own spiritual potential and the path to inner transformation. The benoni, in particular, becomes the achievable ideal for most individuals, offering a realistic yet demanding path to spiritual excellence, centered on intellectual control and consistent, conscious effort.

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... 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 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... departs, the evil in the left part reawakens, and he begins to feel a desire for the lusts of the world and its delights." (Tanya 12:1)

"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... exists only in the aforementioned three garments, but does not extend to its very essence and being in relation to those of the kelipah." (Tanya 12:1)

Close Reading

Insight 1: The Paradoxical Purity of the Benoni – A Structural Revelation

The text's definition of the benoni is structurally fascinating, beginning with an absolute, almost dizzying declaration of purity, only to immediately qualify and complicate it. The initial lines paint a picture of someone who "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 seems to describe a tzaddik, a perfectly righteous person. However, the subsequent paragraphs systematically dismantle this initial impression, revealing the benoni's reality to be one of intense, constant internal struggle.

This structural approach – presenting an ideal, then dissecting its internal mechanics and limitations – is crucial. It serves to elevate the benoni far above the conventional understanding (where good deeds merely outweigh bad) while simultaneously grounding this elevated status in a realistic, achievable, and indeed, demanding internal process. The "small city" metaphor, introduced early on, is the battlefield where this struggle unfolds. The benoni prevents the "garments" of the animal soul (thought, speech, act) from manifesting as sin, demonstrating absolute control over external expression. Yet, the text immediately clarifies that this external control does not equate to internal sublimation. The "essence and being" of the evil inclination remain "entirely undislodged."

The text then shifts to describing the mechanisms of this control, particularly during and after prayer. During prayer, the divine soul's "ten faculties" (its essence) achieve "undisputed sovereignty," fueled by intellectual contemplation of the Ein Sof. This is a temporary state of "sublimity." But "after prayer... the evil in the left part reawakens." This structural oscillation between moments of spiritual clarity and the inevitable re-emergence of internal conflict highlights the benoni's enduring challenge. The definition is not static; it's a dynamic, ongoing process of vigilance and redirection. The structure thus reveals that the benoni's purity is not a state of effortless grace, but a testament to relentless, conscious effort, making it both aspirational and deeply relatable. The journey from the initial, absolute statement to the detailed, nuanced explanation mirrors the reader's own journey from an external observation of righteousness to an internal understanding of its complex, lived reality.

Insight 2: The Critical Nuance of "Garments" vs. "Essence"

A pivotal distinction in this passage, essential for grasping the benoni's unique spiritual standing, lies in the contrast between the "three garments" (thought, speech, and act) and the "essence and being" of the soul. The text explicitly states that in the benoni, the animal soul's "garments" – its outward expressions – "do not prevail... to the extent of clothing themselves in the body." This means that the benoni maintains perfect control over their external actions, words, and even willingly entertained thoughts, ensuring they align exclusively with the 613 commandments. They are, in this sense, outwardly flawless.

However, the passage immediately introduces the critical caveat: "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... exists only in the aforementioned three garments, but does not extend to its very essence and being in relation to those of the kelipah." This is the crucial differentiator. For the benoni, the "essence and being of the animal soul from the kelipah in the left part remains entirely undislodged after prayer." This means that while the benoni never acts on sinful desires, never speaks inappropriately, and never willingly entertains negative thoughts, the desires themselves – the raw, unrefined "lusts of the world and its delights" – continue to exist within their heart. The evil inclination is not eradicated or transformed; it is merely suppressed.

This distinction is profound. A tzaddik, according to Tanya, has sublimated their evil inclination, transforming its energy into holiness such that the desires themselves are either absent or spontaneously aligned with the divine will. The benoni, by contrast, is a battleground. Their achievement is the triumph of the divine soul's "garments" – its external control and conscious direction – over the animal soul's potential manifestations. The "brain rules over the heart," as the text emphasizes, allowing the intellect to "restrain himself and control the drive of lust." This control is not a result of a lack of temptation, but of a constant, active redirection of attention and will. The benoni continuously chooses holiness in thought, speech, and action, even as the "folly of the wicked fool" might "rise openly in the left part of his heart." The struggle is internal, persistent, and never fully resolved at the level of essence, yet it never breaches the external "garments" of behavior. This is why the benoni is never "wicked for a single moment," despite enduring constant internal temptation. The "garments" are the interface between the internal struggle and external reality, and the benoni's mastery of them defines their spiritual stature.

Insight 3: The Dynamic Tension of "After Prayer" and the Brain's Sovereignty

The passage introduces a significant tension point by contrasting the elevated state during prayer with the inevitable "reawakening" of the evil inclination "after prayer." This dynamic ebb and flow is central to the benoni's experience and reveals the nature of their spiritual work. During the "recital of the Shema or the Amidah," the benoni is able to "bind his chabad (intellectual faculties) to G-d, to meditate deeply on the greatness of the En Sof." This intense intellectual contemplation, described as a time when "the Supernal Intellect is in a sublime state," creates a temporary condition where "the evil that is in the left part is subjected to, and nullified in, the goodness that is diffused in the right part." This is a moment of profound spiritual clarity and revealed connection.

However, this state is explicitly temporary. "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." This is the core tension: the benoni is not permanently transformed by these moments of peak spiritual experience. The underlying evil inclination is not sublimated (as it would be in a tzaddik); it is merely "temporarily repressed" (footnote 8). The subsequent reawakening means the internal battle resumes with full force.

Yet, this reawakening does not lead to sin. This is where the "brain rules over the heart" comes into play, a fundamental tenet of Chabad philosophy (footnote 10, citing Maimonides). The benoni's constant victory lies in their innate capacity, and cultivated willpower, to prevent these reawakened desires from translating into action, speech, or even willingly entertained sinful thoughts. The mind exercises "authority and power over the spirit in his heart to do the very opposite." This is the practical manifestation of "wisdom surpasses folly as light surpasses darkness" (Ecclesiastes 2:13). The divine intellect, even when the burning love is not "in a revealed state," retains the power to "prevail and triumph over this evil of passionate craving."

The tension, then, is between the inherent and constant presence of the evil inclination and the equally constant, active, and inherent power of the divine intellect to control it. The benoni lives in this dynamic balance, never yielding to the desires, yet never fully eradicating them. Their daily practice is not about achieving a state where the desires vanish, but about consistently exercising the mind's sovereignty to ensure those desires never manifest in the "garments" of thought, speech, or action. This implies a relentless, moment-to-moment spiritual discipline, fueled by a deeply ingrained "hidden love that is the natural adoration in the divine soul." The tension is resolved not by absence of struggle, but by unwavering, conscious victory within the struggle itself.

Two Angles

The Tanya's definition of the benoni stands in stark contrast to more traditional, pre-Chassidic understandings, particularly as articulated by figures like Maimonides (Rambam). This divergence represents a fundamental shift in how Jewish ethical thought conceptualizes the intermediate spiritual state, and it is precisely this redefinition that makes the Tanya so revolutionary.

One classic reading, exemplified by Maimonides in Hilchot Teshuva (Laws of Repentance 3:4), defines the benoni as an individual whose merits and transgressions are balanced. He writes, "A person whose merits are equal to his sins is a benoni." This perspective views the benoni primarily from a legalistic or quantitative standpoint, as one who falls between the tzaddik (whose merits outweigh sins) and the rasha (whose sins outweigh merits). The focus here is on the cumulative outcome of one's actions, and the benoni is therefore in a precarious state, with their ultimate judgment hinging on the slightest shift in their moral ledger. This understanding allows for past transgressions and implies an ongoing potential for both good and bad actions, with the goal being to tilt the scales towards merit. The internal struggles or the nature of one's thoughts are secondary to the external tally of deeds.

The Tanya's reading, however, completely redefines this concept. As our text states, the benoni "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 radical departure. For the Tanya, the benoni is not merely someone whose good deeds balance their bad; they are someone who maintains perfect external adherence to Torah and mitzvot. Their struggle is entirely internal. Their evil inclination (the "animal soul" or kelipah) is present and active, constantly generating desires and "sinful thoughts," but it never gains control over the "garments" of thought, speech, or action. The benoni's achievement is the consistent suppression of these internal urges through the power of the divine intellect ("brain rules over the heart"), preventing them from manifesting externally or even as willingly entertained thoughts. The evil is not sublimated, as it would be in a tzaddik, but it is meticulously controlled and denied expression.

The contrast highlights two fundamentally different spiritual paradigms. Maimonides' benoni offers a practical, accessible category for most people, emphasizing the importance of action and the possibility of teshuva (repentance) to shift one's status. The Tanya's benoni, while still presented as an achievable goal, sets an incredibly high bar for internal discipline and vigilance. It shifts the focus from a cumulative judgment of deeds to a continuous, moment-by-moment battle for control over one's inner world, even if the external behavior appears perfect. This redefinition elevates the perceived "intermediate" state to one of profound spiritual heroism, demanding a constant, active engagement with the self that goes far beyond merely avoiding sin. It also provides a clear framework for understanding why someone who never sins is still not a tzaddik – because the essence of their internal nature remains a site of conflict.

Practice Implication

The Tanya's portrayal of the benoni profoundly reshapes daily spiritual practice by shifting the focus from simply avoiding sin to actively managing one's internal landscape, particularly in the realm of thought. If the benoni "has never committed, nor ever will commit, any transgression" but still experiences "lust for all material things of this world," and even "sinful thoughts, which are more serious than actual sin" (footnote 14), then our primary daily work isn't just about ensuring our actions are correct. It's about becoming a vigilant gatekeeper of our minds.

This implies a conscious, moment-by-moment discipline. When a negative thought – be it jealousy, anger, lust, or distraction in prayer – arises "of its own accord from the heart to the brain," the benoni's practice is to "thrust 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 merely about not acting on the thought; it's about not entertaining it, not giving it mental space, and actively redirecting one's attention "toward the completely opposite direction, particularly in the direction of holiness."

Practically, this means developing a heightened self-awareness. It requires us to constantly monitor the content of our thoughts and the direction of our minds. When an unholy thought or desire surfaces, the immediate response, according to the benoni's paradigm, is not to feel guilt or despair (which can paradoxically empower the negative thought), but to instantaneously and resolutely disengage from it. This engagement isn't a passive dismissal but an active mental redirection. For instance, if a thought of animosity toward a neighbor arises, the practice is to consciously "exercise its authority and power over the spirit in his heart to do the very opposite and to conduct himself toward his neighbor with the quality of kindness and a display of abundant love." This isn't just about external behavior; it's about actively cultivating an internal counter-thought and feeling.

This practice also underscores the significance of intellectual engagement with Torah and prayer. While the "burning love of G-d is not in a revealed state in his heart" after prayer, 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." This means that consistent Torah study and prayer, even when not accompanied by intense emotional fervor, build an intellectual foundation and strengthen the "brain's rule over the heart," providing the mental fortitude necessary to combat and redirect negative thoughts and desires throughout the day. The benoni teaches us that spiritual growth is a relentless, active internal process of mental hygiene and redirection, a continuous exercise of willpower to ensure that our internal desires, though present, never define our thoughts, speech, or actions.

Chevruta Mini

Question 1: The Tradeoff of Internal Vigilance vs. Emotional Authenticity

The benoni model emphasizes constant vigilance over thoughts and the immediate "thrusting out" of anything deemed unholy or distracting. This leads to a life of external perfection and internal discipline. However, some might argue that such relentless self-monitoring could lead to a suppression of genuine emotional processing or an inability to fully acknowledge and work through complex internal states, potentially hindering deeper self-understanding or emotional integration. What are the potential spiritual and psychological tradeoffs involved in the benoni's absolute commitment to intellectual control over every thought, and how might one balance this with the need for emotional authenticity and self-acceptance?

Question 2: The Practicality of "Never Sinning" and the Role of Repentance

The Tanya's benoni "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." This sets an incredibly high standard for external behavior. Traditional Jewish thought, anchored by figures like Maimonides, places significant emphasis on teshuva (repentance) as a core spiritual path, acknowledging that people do sin and can recover. If the benoni never sins, how does this model relate to the common human experience of transgression and the spiritual utility of repentance? Does the benoni path render teshuva less central for the individual, or does it reframe it as a prerequisite for even attaining the benoni state (as suggested in footnote 2), rather than an ongoing mechanism for maintenance?

Takeaway

The Tanya's benoni is a master of external holiness and internal thought-control, battling constant inner desires through unwavering intellectual sovereignty, never allowing the evil inclination to manifest in action, speech, or willful thought.