Tanya, Part I; Likkutei Amarim 12:1

Hook

This text grapples with a profound question at the heart of human experience: how do we navigate the constant internal struggle between our nobler aspirations and our baser instincts? It offers a picture of a person who, while not a saint, has achieved a remarkable state of inner balance, a "benoni" or intermediate, whose moral compass holds firm. For those of us who care deeply about the Jewish people and the State of Israel, this concept resonates powerfully. We often find ourselves in a similar intermediate state, striving for ideals – for peace, for justice, for security – while wrestling with complexities, internal divisions, and external threats. The Tanya's description of the benoni offers a framework not just for individual spiritual growth, but for understanding the challenges and possibilities inherent in collective human endeavors, including the ongoing narrative of Zionism and modern Israel. It invites us to consider what it means to live a life, and build a society, where goodness consistently prevails, even when the struggle is ongoing.

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 [husks of impurity], 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."

"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... 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... 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. 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, in deed, speech, and persistent thought... Thus it is written, 'Then I saw that wisdom surpasses folly as light surpasses darkness.'... Nevertheless, such a person is not deemed a tzaddik at all, because the superiority... exists only in the aforementioned three garments, but does not extend to its very essence and being in relation to those of the kelipah."

Context

• Date: The Tanya was first published in 1794 by Rabbi Shneur Zalman of Liadi, the founder of the Chabad-Lubavitch Hasidic movement. This chapter, Likkutei Amarim 12:1, delves into the spiritual psychology of the individual.
• Actor: Rabbi Shneur Zalman of Liadi, a towering figure in Jewish mysticism and philosophy, sought to make profound spiritual concepts accessible to the common person.
• Aim: The primary aim of this passage is to define and elucidate the spiritual state of the benoni (intermediate person), distinguishing it from the tzaddik (righteous person) and the rasha (wicked person). It explores the internal mechanics of spiritual struggle, emphasizing the constant interplay between the divine soul and the animal soul, and the crucial role of conscious effort in maintaining spiritual integrity.

Two Readings

Reading 1: The Inner Citadel of the Soul

This reading frames the Tanya's concept of the benoni as a profound metaphor for the ongoing spiritual battle within each individual. The "small city" represents the individual's consciousness and physical being, and the "divine soul" and "animal soul" are the opposing forces vying for control. The benoni is not someone who has eliminated their negative inclinations (the kelipah), but rather someone who has developed the inner strength and discipline to prevent these inclinations from fully manifesting in their actions, speech, and even persistent thoughts.

This is a deeply hopeful but also demanding vision. It suggests that true spiritual achievement isn't about a state of perfect, static purity, but about an active, ongoing process of vigilance and redirection. The benoni experiences the stirrings of desire and negative impulses, but possesses the "willpower in his brain" to actively push them away, to "divert his attention altogether from the craving of his heart toward the completely opposite direction, particularly in the direction of holiness." This is not passive resistance; it is an active, mindful assertion of the divine will over the animalistic urges. The text emphasizes that this mastery is not absolute or permanent ("does not constantly hold undisputed sovereignty"), but is particularly potent during moments of heightened spiritual awareness, like prayer. Yet, even after these moments, the "evil in the left part reawakens." The benoni's strength lies in their ability to prevent this awakening from translating into actual sin. They don't necessarily eradicate the desire, but they prevent its expression, recognizing the profound difference between an internal struggle and an external transgression. This internal discipline, this cultivation of an inner citadel, is the hallmark of the benoni.

Reading 2: The Practice of Conscious Self-Governance

This reading focuses on the practical implications of the benoni model, viewing it as a blueprint for disciplined self-governance that is crucial for both individual flourishing and collective well-being. The Tanya's emphasis on "thought, speech, and act" as the "garments" through which the soul manifests suggests a holistic approach to character development. The benoni understands that these three areas are intrinsically linked and that mastering one can positively influence the others.

The concept of "wisdom surpasses folly as light surpasses darkness" becomes a guiding principle. It implies that even in the face of overwhelming temptation or negative impulses, the inherent capacity for reason and divine connection within us can illuminate and dispel the darkness. This is not a given; it requires active engagement. The text highlights the conscious effort of "binding his chabad (intellectual faculties) to G–d" and "arousing the burning love in the right part of his heart." This is a call to proactive spiritual cultivation, not passive reception.

Furthermore, the distinction between "sinful thoughts" and actual sin is critical. While the benoni experiences sinful thoughts, they are empowered by their intellect and innate love of G–d to reject them. They do not "willfully indulge" in them. This points to the importance of self-awareness and the power of choice. Even when faced with negative emotions like animosity or jealousy, the benoni actively chooses to respond with kindness and love, "repaying offenders with favors." This is not about suppressing emotions entirely, but about consciously directing them towards constructive outcomes, demonstrating a profound commitment to ethical behavior and interpersonal responsibility. This framework offers a powerful model for how individuals can cultivate ethical conduct and contribute to a more just and compassionate society.

Civic Move

Cultivating "Benoni" Dialogue: The Practice of "Thoughtful Restraint"

The Tanya's depiction of the benoni offers a powerful lens through which to examine our collective discourse, particularly concerning complex and often contentious issues surrounding Israel and Jewish peoplehood. The benoni's ability to experience negative impulses yet prevent them from manifesting in harmful actions, speech, or persistent, destructive thoughts provides a crucial model for civic engagement.

Our contemporary landscape is often characterized by the swift, unbridled expression of strong emotions and opinions, mirroring the unchecked "animal soul" the Tanya describes. Heated debates, the spread of misinformation, and the demonization of differing viewpoints often stem from the failure to exercise "thoughtful restraint"—the very essence of the benoni's discipline. We see the "evil in the left part reawaken" when faced with criticism or perceived threats, leading to reactive and often damaging pronouncements.

The Civic Move: Implement "Thoughtful Restraint" Practices in Public Discourse.

This means actively cultivating spaces and adopting communication strategies that embody the benoni's internal balance. Specifically, we can:

1. Establish "Pause and Reflect" Protocols: Before responding to challenging viewpoints or controversial news, individuals and groups should commit to a period of deliberate reflection. This could involve asking: "What is the root of this impulse? Is it driven by fear, anger, or genuine concern? How can I articulate my perspective constructively, without resorting to demonization or personal attacks?" This echoes the benoni's internal dialogue and the redirection of impulses.

2. Prioritize "Constructive Disagreement" over "Victory by Attack": Our goal should not be to "win" debates by overwhelming opponents with vitriol, but to engage in dialogue that seeks understanding and, where possible, common ground. This involves actively listening to opposing perspectives, seeking to understand their underlying concerns, and articulating our own views with clarity and respect, even when disagreeing vehemently. This mirrors the benoni's effort to prevent negative thoughts from becoming actualized into harmful speech or actions.

3. Champion "Nuance and Complexity" in Public Narratives: The Tanya itself demonstrates that spiritual growth is complex and not always linear. Similarly, issues surrounding Israel and Jewish peoplehood are multifaceted and rarely reducible to simple binaries. We must actively resist the urge to present simplistic narratives and instead commit to exploring the various dimensions of these issues. This means acknowledging the legitimate concerns and experiences of different groups, both within Israel and in the wider Jewish community, and fostering an environment where complex truths can be explored without immediate condemnation. This aligns with the benoni's recognition that "wisdom surpasses folly as light surpasses darkness" and that even in moments of struggle, the pursuit of understanding and truth is paramount.

By consciously practicing "thoughtful restraint" in our public discourse, we can move beyond reactive pronouncements and foster a more mature, responsible, and ultimately more hopeful dialogue. This is not about silencing dissent, but about channeling our energies into building bridges of understanding and strengthening our collective capacity for constructive engagement, much like the benoni channels their inner struggles towards righteous action.

Takeaway

The Tanya's concept of the benoni offers a profound and hopeful insight: true spiritual and ethical strength lies not in the absence of struggle, but in the consistent, conscious effort to prevent negative impulses from dictating our actions, speech, and persistent thoughts. This internal discipline, this cultivation of an "inner citadel," is not just an individual pursuit; it is a vital practice for any collective endeavor that seeks to build a just, compassionate, and resilient future. For us, as inheritors of a rich history and builders of a modern Jewish state, embodying the spirit of the benoni means committing to thoughtful restraint, prioritizing constructive dialogue, and embracing the complexity inherent in our shared journey. It is in this ongoing, active striving for goodness, even amidst challenges, that we find our truest strength and our most enduring hope.