Tanya, Part I; Likkutei Amarim 12:5

Absolutely! Let's dive into this fascinating piece from the Tanya. It can seem a little dense at first, but trust me, it’s full of wisdom that can really help us navigate our inner lives. Think of this as a friendly chat with a wise friend who’s just a little bit older and has seen a lot.

Hook

Ever feel like you’re juggling different parts of yourself? Maybe you have a great intention to do something good, but then a fleeting thought pops in that’s… well, not so good. Or perhaps you're trying to be patient with someone, and a little voice in your head starts complaining. It’s like there’s a whole internal debate happening, and sometimes it’s hard to know who’s winning. This ancient text we’re looking at today, the Tanya, talks about this very struggle. It offers a way to understand these internal battles and, more importantly, how to manage them. It’s not about pretending these challenging feelings don't exist, but about learning how to steer them, so they don’t steer you. If you’ve ever wondered about the inner workings of our minds and hearts, and how to cultivate a more positive and intentional life, you've come to the right place. We’re going to explore the concept of a "benoni," a person who is neither perfectly righteous nor completely wicked, but somewhere in the very relatable middle.

Context

Let’s set the scene for this text:

• Who wrote it? The Tanya was written by Rabbi Shneur Zalman of Liadi, a major figure in Jewish mysticism. He lived in the late 18th and early 19th centuries.
• When was it written? The Tanya is considered the foundational text of the Chabad-Lubavitch movement, a branch of Hasidic Judaism. Its ideas have been studied and applied for centuries.
• Where is this from? This passage comes from Part I of the Tanya, called Likkutei Amarim, which translates to "Collected Sayings." It’s the most accessible part of the work.
• Key Term: Benoni (pronounced beh-NON-ee): This is a Hebrew word meaning "intermediate" or "in between." In the Tanya, it describes a person who is neither a fully righteous person (tzaddik) nor a wicked person (rasha), but someone who is actively managing their inner struggles.

Text Snapshot

Here’s a peek at what the Tanya is saying, in simpler terms:

"The benoni is someone whose inner ‘bad guy’ never gets strong enough to take over their whole ‘inner city.’ They don’t let their negative thoughts, words, or actions, which come from a less-than-ideal part of themselves, win out over the good impulses from their divine soul. This means their ‘good’ thoughts, words, and actions, focused on Torah and mitzvot (commandments), are the ones that get expressed. They haven't sinned, and the word ‘wicked’ never really fits them, even for a moment. Their divine soul’s faculties are in charge, especially during prayer times like reciting the Shema. At these moments, the ‘good’ completely overpowers the ‘bad.’ But, after prayer, the ‘bad’ can reawaken. Still, because the ‘bad’ doesn't have total control, it can’t force the person to act on these desires. The person’s intellect, the ‘wisdom,’ is stronger than the ‘folly’ of the negative impulses. Even if a bad thought pops up, they can push it away quickly, not letting it take root. They don't dwell on it or act on it. This is because their inner wisdom knows how to control their desires. They can even turn negative feelings towards others, like anger or jealousy, into kindness and love, just like Joseph did with his brothers in the Torah story."

You can find this specific passage here: https://www.sefaria.org/Tanya%2C_Part_I%3B_Likkutei_Amarim_12%3A5

Close Reading

This passage is rich with insights, and even for beginners, there are practical takeaways. Let's break down a couple of key ideas:

### The Inner City and Its Inhabitants

The Tanya uses a powerful metaphor: the human being is like a "small city." This city has different parts, and within it, there are different forces at play. We have what the text calls the "divine soul" and the "animal soul."

• The Divine Soul: This is the part of us that connects us to something higher, to holiness, to our best selves. It inspires us to do good deeds, to be kind, to learn, and to connect with God.
• The Animal Soul: This is the part of us that’s driven by our physical needs and desires, our instincts. It can lead us to seek pleasure, avoid pain, and sometimes to act selfishly or impulsively.

The text explains that a benoni is someone where the "evil" (the negative aspects of the animal soul) never gains enough power to completely take over the "city." It can't "clothe itself in the body" to the point of making the person consistently sin through thought, speech, or action. This is a crucial point: it doesn't say the "evil" disappears, but that it never becomes the dominant force that dictates everything.

What this means for you: You have these different parts within you. Sometimes your desires or impulses might pull you in one direction, while your better judgment or higher aspirations pull you in another. The goal isn't to eliminate your desires entirely (that's not really possible or even desirable!), but to ensure that your higher, more constructive impulses are the ones that ultimately guide your actions and your life. It’s about having a strong internal "mayor" or "governor" (your divine soul) who is in charge, even if there are noisy citizens (your impulses) in the town square.

### The Power of "Garments" and "Sublimity"

The Tanya talks about the "three garments" of the soul: thought, speech, and act. These are how our inner selves manifest in the world.

• Garments of the Divine Soul: When our divine soul is in charge, our thoughts are about holiness and Torah, our speech is kind and constructive, and our actions are mitzvot (commandments) or good deeds.
• Garments of the Animal Soul: When the animal soul gains too much control, our thoughts can become selfish or negative, our speech can be hurtful, and our actions can be harmful or inappropriate.

The text also mentions a state of "sublimity," particularly during prayer. This is when our connection to the divine is heightened. During these peak moments, the divine soul’s "garments" are fully expressed. However, after these intense moments pass, the animal soul's desires can reawaken.

What this means for you: This highlights the importance of intentionality and practice. The moments when you feel most connected to your values or your spiritual side are powerful. They demonstrate what’s possible. But the real test, and the real growth, often happens after those peak moments. It's about taking the clarity and inspiration from those times and applying it to your everyday life, even when you’re not feeling particularly "sublime." It's about recognizing that even if negative thoughts or desires resurface, you have the ability to choose how to respond. The text emphasizes that the benoni doesn't willfully entertain wicked thoughts. This means you have agency. You can notice a negative thought and decide not to engage with it, not to let it become a persistent thought or an action.

### Wisdom Surpassing Folly

The passage quotes Ecclesiastes: "Then I saw that wisdom surpasses folly as light surpasses darkness." This is a central idea. The divine soul, representing wisdom and understanding, has an inherent power to dispel the "darkness" of the animal soul's "folly."

• Light vs. Darkness: Just as a small amount of light can banish a vast amount of darkness, so too can the wisdom of the divine soul overcome the impulses of the animal soul.
• The Benoni's Choice: While the animal soul might stir up desires, the benoni uses their intellect and willpower to actively push these away. They don't let their mind dwell on them. This active rejection is key.

What this means for you: This isn't about suppressing your feelings, but about managing your thoughts and actions. You have a powerful capacity for wisdom and self-control. When you notice a negative thought or impulse, you can remind yourself of your values and choose to focus your energy elsewhere. This is an active process. It’s about recognizing that you are not simply a victim of your impulses, but someone who can actively direct your inner world. Even if you've had a negative thought, you can immediately pivot your thinking towards something positive or constructive. It's like a mental "course correction."

Apply It

Here’s a super simple practice for this week, inspired by the idea of wisdom surpassing folly and actively redirecting thoughts. It takes about 60 seconds a day.

The "Thought Redirect" Practice:

Each day, for the next seven days, find one quiet moment (maybe when you wake up, or before bed). Close your eyes and take a deep breath.

1. Acknowledge: Briefly acknowledge any pressing or distracting thought that comes to mind. You don't need to analyze it, just notice it, like seeing a cloud pass by.
2. Imagine Light: Now, imagine a gentle, warm light filling your mind. This light represents your wisdom and your divine soul.
3. Redirect: With that light, gently "push" the distracting thought aside. You’re not fighting it, but simply redirecting your attention.
4. Focus: For the next 30 seconds, focus on a positive intention for your day or a simple feeling of gratitude. It could be as simple as "I want to be patient today," or "I am grateful for the sun."

That’s it! The goal isn't to eliminate all thoughts, but to practice the skill of noticing a thought and then choosing where to place your mental energy.

Chevruta Mini

Grab a friend, family member, or even just talk to yourself out loud! Discuss these two questions:

1. The Tanya describes us as an "inner city." What are some of the different "neighborhoods" or "districts" you notice within yourself throughout the day? (Think about your different feelings, desires, or motivations).
2. The text says a benoni pushes away negative thoughts, not letting them take root. When has it been easy for you to do this, and when has it felt like a real challenge?

Takeaway

Remember this: You have the inner strength and wisdom to manage your impulses and guide yourself toward your best intentions.