Tanya, Part I; Likkutei Amarim 12:10

Hook

We often think of "intermediate" as someone who's a bit of a mixed bag – sometimes they're great, sometimes they slip up. But the Tanya's benoni is anything but "average" in that sense. What if I told you the truly "intermediate" person, according to Chabad Chassidut, never sins, not even a single thought, word, or deed, throughout their entire life? This redefinition forces us to confront a much deeper, more nuanced understanding of spiritual perfection and internal struggle.

Context

To truly appreciate the radical nature of the benoni as described in Tanya, we need to understand the historical and philosophical landscape into which Rabbi Schneur Zalman of Liadi (the Alter Rebbe, 1745-1812) introduced this work. The Tanya, formally titled Likkutei Amarim (Collected Sayings), is not merely a book of ethical instruction; it is a foundational text of Chabad Chassidut, often referred to as the "Written Torah" of Chassidism, intended to make the esoteric depths of Kabbalah accessible and applicable to every Jew.

Before the Baal Shem Tov (1698-1760) founded the Chassidic movement, Jewish spiritual life was often polarized. On one hand, there were the talmidei chachamim (Torah scholars) who excelled in intellectual mastery of Halakha and Talmud. On the other, there were tzaddikim (righteous individuals) often associated with asceticism, intense prayer, and mystical contemplation, seemingly far removed from the daily struggles of the common person. The vast majority of people, however, found themselves somewhere in the middle – striving to observe mitzvot, but frequently battling internal temptations and sometimes succumbing to them. The traditional understanding of a benoni (intermediate person), as articulated by Maimonides (Hilchot Teshuva 3:1) and in various Talmudic sources (e.g., Kiddushin 40a), was typically someone whose merits and transgressions were balanced, or perhaps someone who struggled but ultimately inclined towards good. This offered a sense of achievable normalcy; one could be a benoni even with occasional lapses, so long as the overall balance was positive.

The Chassidic movement, and specifically Chabad, sought to democratize spiritual greatness, to reveal the inherent divinity within every Jew, and to provide a practical path for everyone – not just the scholarly elite or the reclusive mystics – to connect with G-d on a profound, inner level. The Alter Rebbe recognized that for many, the traditional definitions of tzaddik and rasha felt distant or discouraging. If a tzaddik was someone who had no evil inclination, and a rasha was someone who was truly wicked, where did that leave the average, striving Jew who keenly felt the internal battle?

The Tanya's redefinition of these terms is therefore revolutionary. It posits a sophisticated psychological model of the human soul, envisioning it as a "small city" (a metaphor borrowed from Kabbalah and earlier ethical works) where two opposing forces – the Divine Soul (representing holiness) and the Animal Soul (representing physical desires and self-interest) – vie for control. The Alter Rebbe's objective was not to make people feel inadequate, but to provide a precise spiritual diagnostic tool and a practical methodology for internal transformation. By setting the bar for the benoni so extraordinarily high – as someone who never sins in thought, speech, or action – he refocused the spiritual struggle from merely outward behavior to the much deeper, more subtle, and constant internal battle. The benoni is not someone who has achieved inner peace or transformed their evil inclination (that's the tzaddik), but someone who has achieved perfect control over their external expressions and volitional thoughts, even while the internal desires of the Animal Soul rage on. This understanding provides a framework for persistent, conscious spiritual work that is both challenging and deeply empowering, offering a clear path for every individual to engage in self-mastery and cleave to the Divine.

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 parts¹ “Brain”—thought; “mouth”—word; “the other limbs”—act.—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.² 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. On the other hand, past offences need not preclude one from attaining the rank of benoni, if there was proper repentance. At any rate, the rank of benoni, as defined in the Tanya, is far superior to the rank of tzaddik as defined generally when it is applied to one whose good deeds exceed the bad. Cf. above, ch. 1. However, the essence and being of the divine soul, which are its ten faculties,³ Above, ch. 3. 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; [...] 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. 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, as will be explained later. Therefore it is possible for the folly of the wicked fool 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. Nevertheless, in regard to a forbidden matter, it does not occur to him to actually violate the prohibition, G–d forbid, and it remains in the realm of sinful thoughts, which are more serious than actual sin,¹⁴ See ch. 11, n. 4. and which can be forceful enough to rise to his mind, to distract him from the Torah and Divine service, as our Sages said, “There are three sins against which a man is daily not safeguarded: sinful thoughts, distraction in prayer….”¹⁵ “…and slanderous gossip.” Bava Batra 164b. 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. Moreover, 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, as discussed above.¹⁶ Beg. ch. 9. 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.

[Full text available at Sefaria: https://www.sefaria.org/Tanya%2C_Part_I%3B_Likkutei_Amarim_12:10]

Close Reading

This chapter of Tanya provides the definitive, and startlingly high, standard for the benoni within Chabad Chassidut. It's not about being "average" or "lukewarm"; it's about a state of constant, vigilant self-mastery that redefines the very essence of spiritual struggle. Let's dig into the structure, key terms, and inherent tensions that make this passage so profound.

Insight 1: The Benoni's Unblemished Exterior and Internal Battle (Structure)

The text meticulously constructs its definition of the benoni through a fascinating interplay of negation and affirmation, revealing a being whose outward perfection belies an intense, unceasing internal war. The Alter Rebbe begins by setting an incredibly high bar, stating, "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." This initial statement is crucial: it’s not about the absence of evil, but rather evil's lack of dominion over the benoni's physical and cognitive faculties. The "small city" is the human body and soul, a microcosm of the larger world, where the two souls – the Divine and the Animal – vie for control. For the benoni, the Animal Soul, which is the source of all selfish and material desires, never achieves sovereignty over this city.

The text immediately elaborates on this, focusing on the "three garments" of the animal soul: "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." These "garments" are the practical expressions of the soul. The benoni's defining characteristic is that the Animal Soul's desires never translate into action, spoken word, or even willingly entertained thought that constitutes a transgression. This is a radical departure from the common understanding of an "intermediate" person who might occasionally stumble. The benoni is, behaviorally, flawless.

To underscore this, the Alter Rebbe then states the positive corollary: "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 means the benoni's entire external life – everything they think, say, and do – is aligned with the Divine Will. There is no moral compromise in their observable behavior. The footnote clarifies this further, asserting, "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 perhaps the most shocking aspect of the definition. It means that the benoni is, from an external, halakhic perspective, perfect. They are not merely "mostly good"; they are consistently, flawlessly good in all their outward expressions. This immediately elevates the benoni far above the general definition of a tzaddik (whose good deeds exceed the bad), as the footnote explicitly states: "the rank of benoni, as defined in the Tanya, is far superior to the rank of tzaddik as defined generally when it is applied to one whose good deeds exceed the bad."

However, the text immediately pivots to reveal the profound internal tension that prevents the benoni from being a tzaddik in the Tanya's specific sense. "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..." Here, we move beyond the "garments" to the "essence." While the benoni's actions and conscious thoughts are always holy, their inner emotional landscape is not constantly dominated by the Divine Soul. There are peak spiritual moments, like prayer, when the "Supernal Intellect is in a sublime state" and the benoni can bind their intellectual faculties (Chabad) to G-d, arousing "burning love." During these times, "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 temporary spiritual high, a moment of profound clarity and attachment.

But this state is not permanent. The structure of the benoni's experience is cyclical and challenging: "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 crux of the benoni's struggle: the evil inclination, the Animal Soul, is not gone or transformed; it is merely repressed or nullified temporarily during peak spiritual moments (as footnote 8 clarifies: "The evil nature is then temporarily repressed, but not sublimated."). The desires for material things, even forbidden ones, return with full force.

The benoni's struggle, then, is precisely in preventing these reawakened desires from translating into action, speech, or willing thought. The text emphasizes volitional control: "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... because the brain rules over the heart... 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..." This highlights the active, ongoing effort required. The benoni is not passively good; they are actively, consciously, and constantly engaged in suppressing and redirecting their innate, reawakening desires. The structural definition therefore reveals a state of perpetual, internal, yet perfectly managed, spiritual warfare.

Insight 2: The Power of "Garments" vs. "Essence" (Key Term)

One of the most critical distinctions in this chapter, and indeed throughout Tanya, is the difference between the "garments" of the soul and its "essence." This distinction is absolutely fundamental to understanding the benoni's unique spiritual status and why they are not a tzaddik. The Alter Rebbe states that the benoni is someone in whom "the three 'garments' of the animal soul, namely, thought, speech, and act... do not prevail within him over the divine soul to the extent of clothing themselves in the body... thereby causing them to sin." 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."

What are these "garments"? They are the external expressions and executive functions of the soul. Thought (in the brain), speech (in the mouth), and action (in the other limbs) are the ways our inner world manifests in the outer world. They are the tools through which our will, whether divine or animal, is actualized. For the benoni, the Animal Soul's desires (originating in the kelipah, the spiritual husk of evil) are never able to "clothe themselves" in these garments. This means the benoni maintains perfect behavioral control; their actions, words, and even conscious, volitional thoughts are always aligned with G-d's will. They have mastered the externalization of their inner world.

However, the text immediately introduces the crucial counterpoint: the "essence and being" of the soul. "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..." And even more critically for the benoni's animal soul: "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. For in the benoni, the essence and being of the animal soul from the kelipah in the left part remains entirely undislodged after prayer."

This is the core differentiator. The tzaddik, in Tanya's specific definition (as discussed in earlier chapters), is someone whose animal soul's "essence" has been utterly transformed or sublimated. Their very desires are holy; they genuinely crave only good. For the benoni, however, the essence of the animal soul – its fundamental nature, its inherent desires for worldly pleasures and self-serving impulses – remains "entirely undislodged." This means the desire itself, the attraction to the mundane or even the forbidden, is still present and active in the benoni's heart. It has not been eradicated or transformed into a desire for holiness. This is why the benoni is not a tzaddik.

The text explains this further by discussing the state of "love of G-d." For the benoni, "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 "hidden love" is the innate, unconscious bond every Jew has with G-d. It's always there, but it's not always felt as a revealed, burning passion. Because this revealed love isn't constant, the animal soul's essence can reassert itself. "Therefore it is possible for the folly of the wicked fool 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." The desires are real, strong, and can feel as compelling as if no spiritual work had been done.

The distinction between garments and essence clarifies that the benoni's perfection is one of control, not transformation. They have mastered the expression of their inner world, ensuring that no evil thought, word, or deed ever emerges. But the evil inclination's essence – its raw, unrefined desires – continues to exist within them, leading to a constant, internal battle. The benoni effectively represses the animal soul's essence and its desires, preventing them from manifesting through the "garments." This is a continuous act of will and intellectual redirection, rather than a state of effortless, innate holiness where evil desires simply cease to exist. The insight here is that true spiritual work isn't just about what you do, but about understanding the deeper psychological forces at play and learning to manage them with unwavering discipline.

Insight 3: Brain's Rule Over Heart and the Battle of Will (Tension)

A central theme woven throughout this passage is the fundamental tension between the intellect ("brain") and emotion/desire ("heart"), and the assertion that the brain possesses an innate capacity to rule over the heart. This hierarchical relationship is the benoni's primary tool for maintaining their unblemished moral integrity in the face of persistent internal desires. The text explicitly states, "the brain rules over the heart [as explained in Raaya Mehemna, Parashat Pinchas] by virtue of its innately created nature." This isn't merely a suggestion or an aspiration; it's presented as a fundamental aspect of human design. We are created with the capacity for our intellect to govern our emotions.

This innate capacity is then translated into the benoni's daily practice: "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." This is the active, moment-by-moment work of the benoni. It's not about eradicating the desire, but about restraining and controlling its expression, and then diverting the mind's attention away from it, towards holiness. This requires an immense amount of conscious willpower and intellectual engagement.

The Alter Rebbe supports this principle by quoting Ecclesiastes 2:13: "Then I saw that wisdom surpasses folly as light surpasses darkness." This analogy is incredibly potent for understanding the benoni's internal struggle. Just as "a little physical light banishes a great deal of darkness which is therewith inevitably superseded as a matter of course and necessity," so too does the "wisdom that is in the divine soul in the brain" drive away the "foolishness of the kelipah and sitra achara." The key here is "banishes" and "driven away." Light doesn't transform darkness; it simply dispels it by its very presence. Similarly, the intellect's wisdom doesn't necessarily transform the animal soul's foolishness into wisdom; rather, it pushes it out of the arena of conscious thought and action. This reinforces the idea that the benoni's evil inclination remains "undislodged" in its essence; it is merely kept at bay by the active presence of divine wisdom.

The tension becomes particularly evident in the discussion of "sinful thoughts." Even though the benoni never commits an actual sin, the text acknowledges that "it remains in the realm of sinful thoughts, which are more serious than actual sin," citing the Sages' teaching: "There are three sins against which a man is daily not safeguarded: sinful thoughts, distraction in prayer…." This highlights the persistent nature of the internal adversary. The desires for "lusts of the world and its delights" will inevitably "rise openly in the left part of his heart." The benoni's perfection is not in the absence of these thoughts arising, but in their immediate and decisive rejection.

This brings us to the core of the benoni's battle of will: "However, 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 the active, relentless vigilance that defines the benoni. The evil thought arises, but it is met with an immediate and forceful rejection by the intellect. There is no dwelling, no fantasizing, no giving it "entrance into his mind and will." The brain, by exercising its inherent power, acts as a vigilant gatekeeper, preventing any illicit thought from being willingly entertained, let alone acted upon.

This mental discipline extends beyond ritual matters to interpersonal relations. When "animosity or hatred, G–d forbid, or jealousy or anger, or a grudge and suchlike" rise from the heart, the benoni "gives them no entrance into his mind and will." Instead, the mind actively "exercises 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, to the extent of suffering from him to the extreme limits without becoming provoked into anger... but rather to repay the offenders with favors, as taught in the Zohar... from the example of Joseph toward his brothers." This demonstrates the comprehensive nature of the benoni's intellectual control, spanning both self-control and ethical conduct. The tension between the heart's spontaneous, often negative, impulses and the brain's determined redirection is constant, and the benoni's entire spiritual life is characterized by this unceasing battle of will, where the intellect consistently triumphs, not by eradicating the adversary, but by denying it any ground.

Two Angles

The definition of the benoni in Tanya is one of its most distinctive and, for many, most challenging contributions to Jewish thought. It dramatically re-calibrates the spiritual barometer, setting a standard for the "intermediate" person that is far more rigorous than traditionally understood. To appreciate its uniqueness, let's contrast the Tanya's perspective with a more conventional, Maimonidean approach.

Angle 1: The Tanya's Revolutionary Definition (Rabbi Schneur Zalman of Liadi)

The Alter Rebbe, Rabbi Schneur Zalman of Liadi, presents a definition of the benoni that is not merely an elaboration, but a radical re-envisioning of the concept. For the Tanya, the benoni is not someone who occasionally sins but repents, nor someone whose good deeds merely outweigh their bad. Rather, the benoni is a person of absolute behavioral perfection, someone who "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 statement, reinforced by footnote 2, which explicitly states that "the rank of benoni, as defined in the Tanya, is far superior to the rank of tzaddik as defined generally when it is applied to one whose good deeds exceed the bad," directly challenges and elevates the conventional understanding.

The Tanya's benoni is defined by a complete mastery over the "garments" of the soul—thought, speech, and action. The animal soul's desires, originating in the kelipah, never "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." This means the benoni consistently acts, speaks, and even willingly thinks only in accordance with the 613 commandments of the Torah. Their outward life is impeccable. There is no conscious deviation from G-d's will.

The revolutionary aspect, however, lies in why this person is still not considered a tzaddik. The distinction lies not in action, but in the internal state of the evil inclination, its "essence." As the text states, "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 controls their external expressions and their volitional thoughts, the desire for worldly lusts, even forbidden ones, continues to arise forcefully within their heart. The animal soul is repressed and subjugated, but not transformed or sublimated. It is still there, active and vibrant, demanding attention. The benoni's perfection is therefore a constant, active achievement through intellectual effort and willpower, not a passive state of innate holiness. They are perpetually engaged in a spiritual battle, where the intellect (the "brain") must constantly "rule over the heart," thrusting out unwanted thoughts and redirecting attention towards holiness. This perspective instills a profound sense of responsibility and active engagement in spiritual growth, pushing the learner to look beyond outward observance to the continuous vigilance required for true self-mastery.

Angle 2: A More Traditional/Talmudic Perspective (Maimonides)

In stark contrast to the Tanya's rigorous definition, a more traditional Rabbinic understanding of the benoni, exemplified by Maimonides (Rabbi Moshe ben Maimon, the Rambam, 1138-1204), is rooted in a more action-oriented and balanced assessment of an individual's spiritual ledger. For Maimonides, the concept of benoni is tied directly to the balance of merits (zechuyot) and transgressions (avonot). In Hilchot Teshuva 3:1, Maimonides states, "Every person has merits and sins. A person whose merits are more numerous than his sins is a tzaddik. A person whose sins are more numerous than his merits is a rasha. If his merits and sins are equal, he is a benoni."

This Maimonidean definition highlights several key differences from the Tanya. Firstly, it places the emphasis squarely on action and the cumulative sum of one's deeds. The benoni is not necessarily someone who never sins; rather, they are someone whose good deeds simply balance out their bad ones. This implies that a benoni might indeed commit transgressions, but these are offset by an equal measure of good deeds, or perhaps rectified through repentance. The internal struggle for Maimonides' benoni is about making choices that contribute to their balance, and the possibility of slipping and repenting is an integral part of their spiritual journey. The focus is on the external outcome of one's choices, rather than the internal state of the evil inclination itself.

Furthermore, Maimonides' psychological model, while acknowledging the yetzer hara (evil inclination), often emphasizes the power of the intellect to choose the good and to guide one towards the pursuit of knowledge and the emulation of Divine attributes. While the intellect is crucial, the internal transformation of desires is not necessarily the defining feature of the benoni. A Maimonidean benoni struggles, might fall, and then strives to return to the path, seeking balance through their actions and repentance. This definition is arguably more accessible and less daunting for the average person, as it acknowledges human fallibility and the ongoing process of repentance and self-correction as central to spiritual growth. It allows for a more forgiving view of the "intermediate" state, where occasional lapses do not immediately disqualify one from this category, so long as the overall trajectory and balance are maintained. The tension in this view is between the good and evil actions themselves, and the ultimate outcome of one's life, rather than the Tanya's precise and constant internal vigilance against even the arising of unwanted desires.

The contrasting views reveal different spiritual goals and methodologies. Maimonides offers a path of ethical striving and intellectual pursuit that judges one by the sum of their choices. The Tanya, on the other hand, demands an almost superhuman level of behavioral control and psychological mastery, refocusing the spiritual battlefield from external actions to the continuous, internal struggle against un-sublimated desires. Both aim for closeness to G-d, but they define the "intermediate" journey in profoundly distinct ways, pushing the intermediate learner to consider where their own spiritual aspirations lie.

Practice Implication

The Tanya's definition of the benoni profoundly shifts our understanding of personal accountability and spiritual aspiration, moving the focus from a simple "did I sin?" ledger to a much deeper inquiry: "What is the nature of my internal battle, and am I actively engaging my intellect to redirect my desires the instant they arise?" This reorientation has significant implications for how we approach our daily spiritual practice and ethical decision-making, transforming even seemingly mundane moments into arenas of profound Divine service.

Consider "Chaim," a diligent, observant Jew. He keeps kosher, observes Shabbat meticulously, prays three times a day with a minyan, and gives generously to charity. He would never consciously violate a halakha. If asked, Chaim might consider himself a tzaddik by the general definition, or at least a very good benoni in the Maimonidean sense, as his merits clearly outweigh any minor transgressions he might have committed in the past and repented for. He feels good about his external observance, and indeed, he should.

However, Chaim frequently finds himself struggling internally. During a work meeting, a colleague's success sparks a pang of jealousy in his heart. While davening the Amidah, his mind drifts to his grocery list or an upcoming project deadline. When a family member makes a hurtful comment, Chaim feels a surge of resentment, though he manages to keep his response civil. He might even scroll through social media, feeling a strong pull of desire for a newer car or a more luxurious vacation, even knowing these desires are ultimately fleeting. From a Maimonidean perspective, Chaim might brush these internal thoughts aside as "human nature"; as long as he doesn't act on the jealousy, speak ill of his family member, or neglect his prayers entirely, he's doing fine.

The Tanya, however, offers Chaim a completely different lens. It tells him that despite his unblemished external record, he is the quintessential benoni. The presence of these negative feelings – jealousy, distraction, resentment, covetousness – even if not acted upon, means his Animal Soul is very much alive, active, and "undislodged" in its essence. It has reawakened after his moments of spiritual clarity during prayer. This isn't a sign of failure, but a precise diagnosis of his spiritual state and a call to a higher level of internal engagement.

The implication for Chaim is profound:

1. Elevated Self-Awareness: He learns that the arising of these desires is normal for a benoni, and not to despair. However, he also learns that merely not acting on them is insufficient. The goal is to prevent the animal soul's "garments" from clothing the body, meaning preventing these desires from taking root in his volitional thought, speech, or action.
2. Active Mental Engagement: The Tanya instructs Chaim on how to fight these internal battles. When that pang of jealousy or resentment arises, he doesn't just ignore it. He actively recalls the teaching: "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." This requires immense conscious effort.
3. Intellectual Control and Redirection: Chaim is empowered by the knowledge that his "brain rules over the heart by virtue of its innately created nature." He learns to actively engage his intellectual faculties (Chabad) to counteract these desires. When jealousy arises, he might consciously meditate on the Divine providence that allocates blessings to each individual, or he might recall the example of Joseph, who repaid his brothers' evil with favors, and actively generate feelings of kindness and love for his colleague. When distraction during prayer strikes, he deliberately refocuses on the greatness of the Ein Sof, blessed be He, to arouse "burning love" in his heart. When covetousness emerges, he redirects his attention from the material object to the spiritual meaning of contentment and the pursuit of holiness.
4. Beyond Suppression to Redirection: The benoni doesn't just suppress; they "divert his attention altogether from the craving of his heart toward the completely opposite direction, particularly in the direction of holiness." This is a proactive spiritual exercise. It transforms internal struggles from moments of potential weakness into opportunities for deeper connection and conscious spiritual growth.

Thus, the Tanya provides Chaim with a precise psychological framework and practical tools for this internal struggle. It prevents him from either despairing at the presence of desires (thinking he's a rasha) or becoming complacent at the absence of outward sin (thinking he's a tzaddik). Instead, it elevates his internal battle to a primary arena of Divine service, teaching him that the true measure of his spiritual status lies in his constant, active, and conscious intellectual vigilance over his heart's impulses. It's a call to a dynamic, moment-by-moment spiritual war, where victory is defined by the unwavering triumph of the Divine Soul's garments over the Animal Soul's essence in every thought, word, and deed.

Chevruta Mini

1. The Tanya defines the benoni as someone who never sins in thought, speech, or action, yet struggles internally with desires. This is a much higher bar than the general definition of a tzaddik (whose good deeds exceed bad, and who might occasionally sin but repents). Given this, what is the practical difference in daily spiritual striving between a benoni (Tanya's definition) and someone who is a tzaddik according to the general definition? Which state feels more attainable or aspirational to you, and why might the Tanya set such an incredibly high bar for the "intermediate" individual?
2. The text states that the brain rules over the heart by "innately created nature" and that we can "restrain himself and control the drive of lust that is in his heart." This emphasizes inherent human willpower. How does this strong assertion of our own capacity reconcile with the idea, prevalent in Jewish thought, of seeking Divine assistance (Siyata Dishmaya) in overcoming the yetzer hara? Is the battle primarily one of human effort or Divine grace, or both, and what are the implications for how we approach self-improvement and spiritual challenges?

Takeaway

The Tanya's benoni achieves perfect behavioral integrity through constant intellectual vigilance, engaging in an unceasing internal battle against un-sublimated desires, demonstrating that true "intermediate" status is a high, active state of spiritual warfare, not passive balance.