Tanya, Part I; Likkutei Amarim 12:10

This is a fantastic passage from the Tanya, diving deep into the spiritual psychology of the intermediate person, the benoni.

Hook

What's non-obvious about the benoni, the "intermediate" person, is that they are defined not by a struggle they win, but by a struggle they don't lose in a very specific way. It’s less about conquering the evil inclination and more about its inability to fully possess them, even when it's actively stirring.

Context

This section of Tanya, penned by Rabbi Schneur Zalman of Liadi (1745-1812), is foundational to Chabad philosophy. It builds upon the Kabbalistic concept of the "small city" (the body) and the internal conflict between the divine soul and the animal soul, often associated with the kelipah (husks or shells of impurity). Rabbi Schneur Zalman's innovation was to present this intricate spiritual cosmology in a systematic, accessible way, making the profound ideas of Kabbalah practical for daily spiritual life. His work is deeply rooted in earlier mystical traditions, but he distills them into a framework for understanding oneself and one's spiritual journey.

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 12:10)

"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... But 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. 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 to the extent of concentrating his attention on the enjoyment of the mundane pleasures as to how to satisfy the lust of his heart, because the brain rules over the heart..." (Tanya, Part I; Likkutei Amarim 12:10)

"Thus it is written, “Then I saw that wisdom surpasses folly as light surpasses darkness.” (Ecclesiastes 2:13). 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, in the manner already mentioned, by means of her three garments, namely, thought, speech, and act of the 613 commandments of the Torah, as explained earlier. 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." (Tanya, Part I; Likkutei Amarim 12:10)

Close Reading

Insight 1: The "Small City" and its Garments

The central metaphor here is the "small city" (ir ktana), representing the human body. The Tanya explains that the benoni is characterized by the kelipah's inability to "clothe itself in the body and make it sin." This clothing metaphor is crucial. It means the negative impulses, originating from the animal soul and the kelipah, cannot manifest through the body's "garments" – thought, speech, and action. This isn't to say these impulses disappear, but they are prevented from actualizing into sinful deeds. The divine soul's "garments" (thought, speech, and act) are directed towards fulfilling the mitzvot (commandments). The benoni is defined by this consistent channeling of their faculties towards holiness, ensuring that the kelipah never gains full operational control.

Insight 2: The Dynamic Tension of the Benoni's Inner World

The passage highlights a fascinating duality. While the benoni never commits actual sins and cannot be called wicked, their inner experience is far from static peace. The text states, "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." This is where the nuance truly lies. The benoni experiences temptation and desire, but crucially, the evil inclination "has not the sole authority and dominion over the 'city'." The intellect, particularly the divine soul's wisdom, acts as a governor, preventing these desires from being translated into action. This internal battle, even when won, is a recurring one, demonstrating that the benoni's sanctity is an active, ongoing process of governance, not a state of being free from temptation.

Insight 3: The Distinction Between Essence and Manifestation

A key point of distinction is made between the benoni's outward actions and the underlying nature of their animal soul. The passage states, "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 means that while the benoni consistently acts righteously, the kelipah's "essence and being" in the left part of the heart remains "entirely undislodged." This explains why the benoni is not a tzaddik (righteous person). The tzaddik has, in some sense, integrated or sublimated the kelipah, whereas the benoni holds it at bay through constant vigilance and the governance of their intellect. This creates a profound internal tension: outwardly perfect, inwardly still grappling with the unvanquished, albeit contained, "evil."

Two Angles

Rashi's Perspective (Implied): Focus on Action and Law

While Rashi, the foundational commentator on the Torah, predates the Tanya by centuries and doesn't directly address its specific terminology, his approach to biblical interpretation emphasizes adherence to halakha (Jewish law) and clear-cut observance. If we were to frame the benoni through a Rashi-esque lens, the emphasis would be on the absence of transgression. Rashi's focus is often on the legal and ethical implications of actions. Therefore, a Rashi-inspired understanding of the benoni would highlight the undeniable fact that they never violate any prohibitions, fulfilling their obligations to God and man through their deeds. The internal experience of temptation, while acknowledged as part of human nature, would be secondary to the objective reality of their perfect outward conduct. Their righteousness is established by their actions, or rather, their lack of sinful actions, which aligns with the clear boundaries set by the Torah and its commandments.

Ramban's Perspective: Emphasis on Internal Struggle and Divine Love

Rabbi Moshe ben Nachman (Ramban), a major medieval commentator, often delves into the spiritual and mystical dimensions of Torah, viewing observance as a path to drawing closer to God and experiencing divine love. From a Ramban-esque viewpoint, the benoni's state, as described in the Tanya, would be seen as a significant achievement in controlling the lower impulses. However, Ramban might also press further on the "essence and being" of the kelipah remaining "undislodged." For him, true spiritual progress involves not just suppressing evil but actively transforming the heart and cultivating a profound, burning love for God that naturally expels or purifies the negative inclinations. The benoni's reliance on the intellect to restrain desire, while laudable, might be seen by Ramban as a less complete sublimation than a tzaddik who is driven by an overwhelming love that makes sin unthinkable, not just preventable. The benoni's victory is one of governance, while Ramban might seek a victory of transformation and ecstatic devotion.

Practice Implication

This passage profoundly shapes how we approach self-improvement. It teaches us that striving for the benoni state means focusing on preventing the actualization of negative impulses into thought, speech, or deed. Even if sinful thoughts arise, the critical practice is to immediately reject them, "thrusting them out with both hands." This means developing a keen awareness of our internal landscape and actively choosing not to engage with, or dwell on, harmful thoughts. It’s about building a robust internal "governor" through consistent intellectual engagement with Torah and God's greatness, ensuring that our "city" remains a sanctuary of holiness, even when the "evil in the left part reawakens." Our daily practice becomes a conscious effort to redirect attention away from temptation and towards constructive, holy pursuits.

Chevruta Mini

1. The Tanya describes the benoni as someone who "has never committed, nor ever will commit, any transgression." Yet, it also states that "after prayer... the evil in the left part reawakens, and he begins to feel a desire for the lusts of the world." This presents a tension: how can someone be guaranteed never to sin, while still experiencing resurfacing desires? Does this imply a future-oriented guarantee based on current, perfected self-governance, or a state of being that, by definition, will always prevent transgression, regardless of temporary stirrings of desire? What is the underlying mechanism that guarantees this absolute abstention from sin, even with latent desires?

2. The passage differentiates between the benoni and the tzaddik based on the "essence and being" of the animal soul. The benoni has the kelipah "entirely undislodged," while the tzaddik presumably has it either sublimated or transformed. If the benoni's intellect is strong enough to prevent sin despite the presence of the kelipah's essence, what is the ultimate advantage of the tzaddik's state? Is the goal simply to avoid sin, or is there a higher level of spiritual existence achieved through the transformation or removal of the kelipah's essence, even if the benoni functions perfectly in terms of halakhic observance?

Takeaway

The benoni is defined by their consistent prevention of sinful actions, demonstrating mastery over the translation of impulse into deed through intellectual vigilance, even while the underlying inclination for evil persists.