Tanya, Part I; Likkutei Amarim 12:10

Hook

Have you ever found yourself in an internal wrestling match? One part of you yearns for something noble, spiritual, or disciplined, while another part is drawn to comfort, indulgence, or even something you know isn't quite right. Perhaps it's the desire to wake up early for prayer or study, but the allure of a warm bed is too strong. Or the impulse to respond to a slight with anger, even as a deeper wisdom whispers for patience and understanding. This feeling of being torn, of having an inner world that doesn't always align with your highest aspirations, is a universal human experience. It's the daily struggle that often leaves us feeling imperfect, perhaps even a little defeated, wondering if true spiritual greatness is reserved only for a select few—the "saints" or "righteous" individuals who seem to effortlessly transcend these common human frailties.

Many of us look at the idea of a "righteous person" (a tzaddik) and imagine someone utterly devoid of negative impulses, someone whose inner world is a serene landscape of unwavering devotion and purity. We might admire them from afar, but secretly believe that such a state is unattainable for ordinary people like us, burdened by our desires, our fleeting irritations, and our all-too-human weaknesses. We might even feel a sense of guilt or inadequacy, thinking, "If only I were stronger, more spiritual, I wouldn't have these thoughts or desires." This common perspective can make the journey of spiritual growth feel daunting, even discouraging, because the gap between our perceived reality and the ideal seems insurmountable.

But what if there was a different way to understand this internal struggle? What if the path to spiritual greatness wasn't about eradicating every negative impulse, but about mastering them? What if true spiritual success, for most of us, wasn't defined by the absence of temptation, but by the consistent, unwavering choice to overcome it? This is precisely the revolutionary and profoundly empowering insight offered by the Tanya, a foundational text of Chabad Hasidism. It introduces us to a spiritual archetype, the Benoni, or "Intermediate Person," who redefines our understanding of what it means to live a truly righteous life in the midst of our complex inner world. The Tanya invites us to ask: Is it possible for me, with all my struggles and imperfections, to achieve a level of spiritual purity and control that, though not entirely free of inner conflict, is nevertheless considered genuinely righteous and pleasing to G-d? This text from Tanya, Chapter 12, offers a profound answer, one that can transform our entire approach to spiritual self-improvement, offering not an impossible ideal, but a tangible, achievable blueprint for everyone.

Context

The Tanya: A Spiritual Guidebook

The Tanya, whose full title is Likkutei Amarim (Collected Sayings), is the foundational work of Chabad Hasidic philosophy, penned by Rabbi Shneur Zalman of Liadi (1745-1812), known as the Alter Rebbe. Written in the late 18th century, it was originally conceived as a practical guide for his followers, addressing their spiritual questions and struggles in a systematic and accessible way. Prior to the Tanya, many mystical Jewish texts were highly esoteric and largely impenetrable to the average person. The Alter Rebbe's genius was to distill profound Kabbalistic and Hasidic concepts into a clear, psychologically astute framework, making them applicable to the everyday spiritual life of every Jew.

The Tanya's central aim is to explain the nature of the human soul, the source of our inner conflicts, and to provide a practical methodology for achieving self-mastery and a deep connection with G-d. It delves into the duality of our spiritual existence—the divine soul (Nefesh Elokit) and the animal soul (Nefesh HaBehamit)—and offers a roadmap for navigating the constant battle between them. It’s a spiritual self-help book of the highest order, designed to empower individuals to live a life of holiness and purpose, even amidst their personal challenges.

The Soul in Jewish Thought

Traditional Jewish thought often speaks of the human soul in various layers or aspects, each with its own characteristics and functions. The Tanya, drawing on Kabbalistic teachings, simplifies this into a core duality relevant to our daily experience:

• The Divine Soul (Nefesh Elokit): This is the spark of G-dliness within us, our innate connection to the Divine. It yearns for holiness, truth, and closeness to G-d. Its "garments" are thought, speech, and action directed towards the fulfillment of G-d's will (Torah and Mitzvot). It is the source of our intellect, our capacity for wisdom, understanding, and knowledge (Chochmah, Binah, Da'at, often abbreviated as ChaBaD, which is also the acronym for the Hasidic movement itself).
• The Animal Soul (Nefesh HaBehamit): This soul is the source of our natural, earthly inclinations and desires. It's not inherently evil, but it is self-centered, driven by physical needs, comforts, and worldly pleasures. Its "garments" are thought, speech, and action directed towards mundane pursuits, and potentially towards sin if left unchecked. It's the part of us that seeks gratification, comfort, and avoids discomfort.

The human being, according to the Tanya, is a "small city" where these two souls constantly vie for control. This metaphor helps us visualize the inner landscape as a dynamic battleground, with each soul attempting to exert its influence over our thoughts, words, and deeds. The goal of spiritual life is to ensure that the divine soul, with its G-dly aspirations, ultimately governs the "city."

Defining the "Benoni" (Traditional vs. Tanya)

Before the Tanya, the term Benoni (intermediate person) was generally understood to refer to someone whose good deeds outweighed their bad deeds, or someone who sinned occasionally but repented. It was a statistical measure, a kind of spiritual average. This definition, while comforting, still left many feeling like they were constantly failing to meet the ideal of a tzaddik.

The Tanya completely redefines the Benoni, elevating the concept to a much higher, yet profoundly achievable, spiritual standard. In the Tanya's view, the Benoni is not someone who sometimes sins. In fact, a Benoni never commits a sin throughout their entire life, not in action, speech, or even willful thought. This radical redefinition is the core of our text today and is what makes the Tanya's message so powerful and revolutionary. It posits that this level of consistent non-sinning is not just for a rare few, but is an attainable goal for every Jew, regardless of their innate spiritual sensitivities. The Benoni is the "everyman's tzaddik," a realistic yet sublime path to holiness.

Text Snapshot

Let's carefully read the text from Tanya, Part I; Likkutei Amarim 12:10, and then we'll break it down together.

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. 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, which is a time when the Supernal Intellect is in a sublime state; and likewise below, this is a propitious time for every man, when he binds his chabad (intellectual faculties) to G–d, to meditate deeply on the greatness of the En Sof, blessed is He, and to arouse the burning love in the right part of his heart, to cleave to Him by virtue of the fulfillment of the Torah and its commandments out of love. This is the essential aspect of the Shema, the recital of which is enjoined by the Torah and of the blessings which precede and follow it, which are a Rabbinical enactment, the latter being the preparation for the fulfillment of the recital of the Shema, as is explained elsewhere. 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, from the wisdom, understanding, and knowledge (chabad) in the brain, which are bound to the greatness of the En Sof, blessed is He. 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. 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 [as explained in Raaya Mehemna, Parashat Pinchas] by virtue of its innately created nature. 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. 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 [as, indeed, our Sages say, “A man does not sin unless a spirit of folly enters into him”] 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. 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, 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….” 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. 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. For he who willfully indulges in such thoughts is deemed wicked at such time, whereas the benoni is never wicked for a single moment. So, too, in matters affecting a person’s relations with his neighbor, as soon as there rises from his heart to his mind some animosity or hatred, G–d forbid, or jealousy or anger, or a grudge and suchlike, he gives them no entrance into his mind and will. On the contrary, his mind 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, G–d forbid, or to revenge in kind, G–d forbid; but rather to repay the offenders with favors, as taught in the Zohar, that one should learn from the example of Joseph toward his brothers.

The Benoni's Defining Characteristic: No Sinful Action, Speech, or Willful Thought

The Tanya begins with a truly radical statement: the Benoni 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 isn't just a casual observation; it's the bedrock definition. What does it mean?

Imagine your body—your brain, mouth, hands, and feet—as the "small city." The "garments" of the soul are thought, speech, and action, because these are how the soul expresses itself in the physical world. The Benoni ensures that the "garments" of the animal soul (which are driven by self-interest and can lead to sin) never take control of the body. This means:

• No Sinful Action: The Benoni will never physically commit a transgression. Their hands will not steal, their feet will not lead them to forbidden places, their eyes will not linger on forbidden sights.
• No Sinful Speech: Their mouth will not utter slander, lies, or inappropriate words.
• No Sinful Willful Thought: This is where the Tanya's definition becomes particularly profound and challenging. It's not just about refraining from actions or words; the Benoni also actively prevents their mind from willingly entertaining or dwelling on sinful or negative thoughts. While such thoughts might arise (we'll discuss this shortly), the Benoni immediately rejects them, refusing to give them a mental foothold.

The text emphasizes that only "the three garments of the divine soul, they alone are implemented in the body," meaning all of the Benoni's thoughts, words, and actions are directed towards the 613 commandments of the Torah. This is why the Tanya can declare, "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 a monumental statement, setting the bar incredibly high, yet presenting it as an achievable reality for the Benoni.

The Inner Battle: Persistent Desire vs. Intellect's Reign

If the Benoni never sins, does that mean they have no negative desires or temptations? Absolutely not. This is the crucial distinction between the Benoni and the Tzaddik. The Tanya clarifies that "the essence and being of the divine soul... do not constantly hold undisputed sovereignty and sway over the 'small city,' except at appropriate times." This means that the Benoni's inner world is not a constant state of spiritual ecstasy or effortless purity. The animal soul and its desires are still very much present and active.

The text highlights specific moments when the divine soul does achieve temporary, undisputed reign: "during the recital of the Shema or the Amidah." These are times of intense spiritual focus, where a person actively binds their intellectual faculties (ChaBaD – wisdom, understanding, knowledge) to G-d, meditating on His greatness and arousing a burning love for Him. During these sacred moments, "the evil that is in the left part is subjected to, and nullified in, the goodness that is diffused in the right part." The "left part" refers to the left chamber of the heart, which the Tanya identifies as the seat of the animal soul's desires, while the "right part" houses the divine soul's love for G-d. In prayer, the divine soul's light is so potent that it temporarily suppresses and nullifies the animal soul's influence.

However, the Tanya is brutally honest about what happens "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 struggle of the Benoni. Their desires for mundane things, even potentially forbidden ones, are still very real. The difference is that these desires, no matter how strong, are never allowed to translate into action, speech, or willingly entertained thought. The Benoni feels the pull, but never succumbs.

The Power of the Brain Over the Heart

How does the Benoni manage this constant inner battle? The answer lies in one of Chabad's most fundamental principles: "the brain rules over the heart." This isn't just a philosophical statement; it's a description of an innate human capacity. The Tanya asserts that "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 means that even when the animal soul's desires surge from the heart, the intellect in the brain has the inherent power to:

1. Restrain: Prevent the desire from manifesting in action or speech.
2. Control: Manage the intensity and direction of the desire.
3. Divert: "Turn his attention altogether from the craving of his heart toward the completely opposite direction, particularly in the direction of holiness."

The text quotes Ecclesiastes: "Then I saw that wisdom surpasses folly as light surpasses darkness." This analogy is key. Just as a small light instantly banishes a great deal of physical darkness, so too does the "wisdom that is in the divine soul in the brain" instantly dispel the "foolishness of the kelipah and sitra achara" (terms for the forces of evil and impurity). Sin, the Sages teach, only occurs when "a spirit of folly enters into him." The Benoni uses their intellect, fueled by the divine soul, to prevent this folly from taking hold. Their mind remains clear, their willpower strong, always choosing holiness.

Not a Tzaddik: The Unsublimated Animal Soul

Despite the Benoni's impeccable behavior and control, the Tanya adamantly states, "Nevertheless, such a person is not deemed a tzaddik at all." Why? Because the Tzaddik has gone beyond merely controlling their animal soul; they have sublimated or transformed it. In a Tzaddik, the evil impulses themselves are either eradicated or converted into a force for good. Their animal soul no longer desires forbidden things; its essence is truly purified.

In the Benoni, however, "the essence and being of the animal soul... in the left part remains entirely undislodged after prayer." The desires are still there, latent and ready to reawaken. The Benoni's love for G-d is often "hidden love," an innate, natural adoration within the divine soul, rather than the "revealed state" of burning, passionate love that a Tzaddik experiences consistently. This means that for the Benoni, "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."

These desires can lead to "sinful thoughts." The text even points out that "sinful thoughts, which are more serious than actual sin" (a concept elaborated elsewhere in Tanya, referring to the spiritual damage of allowing negative thoughts to linger and take root, as they are the very source from which actions spring). However, the Benoni does not succumb. Even if a sinful thought "rises of its own accord from the heart to the brain," the Benoni "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." The key here is willingly. The thought may appear unbidden, but the Benoni never chooses to entertain it. This immediate, decisive rejection is what distinguishes them. A person who willfully indulges in such thoughts is deemed wicked at that time, but "the benoni is never wicked for a single moment."

Practical Application: Interpersonal Relations

The Tanya's definition of the Benoni extends beyond personal piety to encompass our interactions with others. The same inner battle and the same victory of intellect over emotion apply: "as soon as there rises from his heart to his mind some animosity or hatred, G-d forbid, or jealousy or anger, or a grudge and suchlike, he gives them no entrance into his mind and will."

Instead, the Benoni's "mind exercises its authority and power over the spirit in his heart to do the very opposite." This means actively choosing kindness, abundant love, patience, and forgiveness. The example given is Joseph forgiving his brothers, even to the "extent of suffering from him to the extreme limits without becoming provoked into anger... or to revenge in kind... but rather to repay the offenders with favors." This is a profoundly challenging, yet attainable, standard for the Benoni: to not only refrain from negative actions or words but to actively transform negative emotions into positive, loving responses, driven by conscious choice and intellectual resolve.

How We Live This

The Tanya's portrayal of the Benoni is not meant to be a remote, unattainable ideal, but a practical, empowering blueprint for our everyday lives. It offers a realistic yet elevated path to spiritual greatness for every adult, affirming that true holiness is not about having no struggles, but about consistently winning the internal battle.

Embracing the Benoni Path: A Realistic Goal

The first step in living this teaching is to truly internalize that the Benoni is not some rare saint, but a spiritual status available to everyone. It acknowledges the reality of our animal soul and its desires, but insists on the supremacy of our divine soul and intellect. This is incredibly liberating. It means you don't have to beat yourself up for having a negative thought or a selfish desire. The Tanya tells us this is normal for a Benoni. Your greatness lies not in the absence of the struggle, but in your consistent victory over it. The Benoni path is about unwavering control, not effortless purity. It's about saying, "Yes, I feel that impulse, but I choose not to act on it, speak it, or even dwell on it." This makes spiritual growth a matter of choice and discipline, rather than a mystical state reserved for a few.

Cultivating Mind-Over-Heart Mastery

The core of the Benoni's practice is the conscious exercise of the brain's power over the heart. This requires several key disciplines:

• Conscious Awareness (Self-Monitoring): The Benoni is not oblivious to their inner world. They are keenly aware when "the evil in the left part reawakens" or when "some animosity or hatred... rises from his heart to his mind." This awareness is the first line of defense. We need to cultivate a habit of observing our thoughts and emotions without immediately identifying with them or being carried away. "Oh, there's that urge for gossip," or "I notice anger rising within me." This detached observation allows the intellect to step in.
• Intellectual Engagement (Chabad Study and Meditation): The Tanya emphasizes the role of the "wisdom that is in the divine soul in the brain." This wisdom is cultivated through diligent Torah study, especially of the inner dimensions of Torah (like Chabad philosophy). When we learn about G-d's greatness, His unity, and our purpose, we strengthen our intellect. This intellectual engagement is not just academic; it's a form of meditation, binding our ChaBaD (wisdom, understanding, knowledge) to G-d. The more we fill our minds with G-dly wisdom, the stronger our "light" becomes to banish "darkness." Regularly engaging in deep study and contemplation fortifies the brain's ability to rule the heart.
• Immediate Rejection of Negative Thoughts: This is perhaps the most challenging, yet crucial, aspect. The Benoni does not "entertain willingly, G-d forbid, any wicked thought." When a negative thought (whether sinful or related to animosity towards another) pops up, the Benoni "thrusts it out with both hands and averts his mind from it the instant he reminds himself that it is an evil thought." This requires vigilance and a firm resolve. Don't engage with it, don't argue with it, don't explore it. Just push it away. This is a skill that develops with practice, like a spiritual muscle.
• Active Diversion and Redirection: It's not enough to just reject the negative; the Benoni actively "divert his attention altogether from the craving of his heart toward the completely opposite direction, particularly in the direction of holiness." If an urge for materialism arises, redirect your thoughts to a Mitzvah you can do, or a spiritual concept you've learned. If anger flares, consciously think of a positive quality of the person who provoked you, or a teaching about love and forgiveness. This proactive redirection prevents a vacuum into which the negative impulse might creep back.

The Power of Mitzvot and Prayer

The Benoni's strength is continually renewed through their engagement with Mitzvot and prayer. These are not mere rituals; they are powerful tools for spiritual transformation:

• Prayer as a Spiritual Workout: The Tanya describes prayer, especially Shema and Amidah, as times when the divine soul temporarily achieves "undisputed sovereignty." Think of these moments as intense spiritual training sessions. During prayer, we consciously connect our intellect and emotions to G-d, arousing love and awe. This strengthens the divine soul's "muscles" so that even "after prayer, when the state of sublimity... departs," the "impression on the intellect and the hidden... fear and love of G-d" remain. This residual spiritual energy empowers the Benoni to prevail over reawakened desires. Regular, focused prayer is essential for maintaining this inner strength.
• Mitzvot as Garments of Holiness: Every Mitzvah performed with intention—whether it's giving charity, putting on tefillin, observing Shabbat, or helping a neighbor—is a "garment" of the divine soul. Each time we act, speak, or even think in alignment with G-d's will, we strengthen the divine soul's presence in our "small city." These actions become ingrained habits, making it easier for the divine soul to assert its dominion. The more we engage in Mitzvot, the more natural it becomes for our thoughts, words, and deeds to be aligned with holiness.

Transforming Interpersonal Relationships

The Benoni's approach to inner control applies directly to how we treat others. This is often where our animal soul's impulses are most tested:

• Conscious Choice of Kindness: When faced with animosity, jealousy, anger, or a grudge, the Benoni does not allow these feelings to take root. Instead, "his mind 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." This is a conscious, often difficult, choice. It means actively overriding the impulse to retaliate, to hold a grudge, or to speak negatively.
• Repaying Offenses with Favors: The highest level of this, exemplified by Joseph, is to "repay the offenders with favors." This goes beyond mere forgiveness; it's an active demonstration of love and benevolence even to those who have caused harm. This is a profound challenge, but the Tanya holds it out as a goal for the Benoni, achieved not through a lack of initial negative feeling, but through the triumph of the divine intellect and its commitment to G-d's ways.

Patience, Persistence, and Compassion for Self

Living as a Benoni is a lifelong journey. It is not about reaching a destination where struggles cease, but about consistently engaging in the battle and winning. There will be days when the desires of the animal soul feel overwhelming, when negative thoughts seem particularly insistent. The key is persistence.

Remember that the Benoni "is never wicked for a single moment" because they never willingly succumb. If you slip and a negative thought lingers for a moment longer than it should, immediately correct course. Don't fall into despair or self-condemnation. The Tanya offers a compassionate perspective: your capacity to choose good is inherent. Your struggle is not a sign of failure, but an opportunity to assert your divine soul's power. Each time you prevail, you strengthen your spiritual muscles. The path of the Benoni is one of constant vigilance, conscious choice, and unwavering commitment to aligning your entire being with G-d's will. It is a demanding path, but one that is profoundly rewarding and, crucially, within the grasp of every one of us.

One Core Concept

The Benoni, or Intermediate Person, is the individual whose divine soul consistently triumphs over their animal soul, ensuring that no sinful action, speech, or willingly entertained thought ever manifests. While the Benoni still experiences the full range of worldly desires and negative impulses, they utilize their intellect—the "brain ruling over the heart"—to actively restrain, control, and redirect these urges towards holiness. This is a state of perpetual inner battle, but one where the divine soul's "garments" (thoughts, words, deeds of Mitzvot) always prevail, making the Benoni genuinely righteous, not through the eradication of evil, but through its unwavering mastery.

One Thing to Remember

The Tanya's profound message is that genuine spiritual greatness, the status of the Benoni, is not reserved for a select few who are naturally serene and pure. It is an achievable and realistic goal for every adult. Your inner struggles—the desires, the negative thoughts, the temptations—are not signs of spiritual failure, but the very arena in which your divine soul can assert its power. By consciously choosing to activate your intellect, to reject negative impulses, and to redirect your focus towards holiness in thought, word, and deed, you can consistently prevail. The Tanya empowers you to understand that your capacity for sustained righteousness, for never sinning, lies within your grasp, not by eliminating the battle, but by always winning it.