Tanya, Part I; Likkutei Amarim 12:5

Hook

Ever feel like you're wrestling with yourself? Like there's a part of you that wants to do the right thing, and another part that keeps whispering sneaky ideas or pulling you towards distractions? You're definitely not alone! So many of us navigate this inner tug-of-war daily. We strive to be good, to be kind, to live according to our values, but sometimes it feels like a constant battle against our own impulses. Maybe you’ve had a fleeting thought you’re not proud of, or you've put off something important because something else felt more appealing in the moment. It's easy to feel discouraged, like maybe you're just not "good enough" or that you're failing at being the person you want to be. But what if there was a way to understand this inner experience, not as a sign of personal failing, but as a natural part of being human? What if there’s a framework that helps us see this struggle not as a mark of wickedness, but as a sign of something else entirely? Today, we’re going to dive into a really insightful Jewish text that talks about this exact inner dynamic. It’s from a foundational work called the Tanya, and it introduces us to a concept that might just reframe how you think about your own inner world. Get ready to explore the fascinating idea of being “in between” – not quite a saint, not quite a sinner, but something much more dynamic and, frankly, relatable.

Context

Let's set the stage for this incredible teaching. It comes from a text that's a cornerstone of Chassidic philosophy, offering deep insights into the human soul and our relationship with the Divine.

Who and When?

• The Tanya: This isn't just any book; it's a spiritual roadmap written by Rabbi Shneur Zalman of Liadi, the founder of the Chabad Lubavitch movement. He penned it over 200 years ago, around the late 18th and early 19th centuries, to make complex spiritual ideas accessible to everyone. Think of it as a guide for living a meaningful Jewish life, filled with wisdom about our inner workings.

Where?

• Eastern Europe: Rabbi Shneur Zalman lived and taught in what is now Belarus and Ukraine. His teachings spread throughout Jewish communities, offering a fresh perspective on Jewish spirituality and practice that resonated deeply.

The Big Idea: The "Small City"

• The Soul as a City: The text uses a fascinating metaphor: the human body is like a "small city." Within this city, there are different forces and inhabitants. Our minds, our emotions, and our physical actions are all part of this inner landscape. The goal, according to this teaching, is to have the "good" inhabitants (our divine soul's aspirations) be in charge, guiding the city's actions.

Key Term: Benoni (Intermediate)

• The "In-Between" Person: This is the central concept for today's lesson. A benoni is someone who, while they may have struggles and temptations, never lets the "evil" impulses completely take over. They are a person who is actively engaged in the struggle, but ultimately, the good in them wins out, at least in terms of their actions. It's like being on a tightrope, carefully balancing, rather than falling off one side or the other.

Text Snapshot

Here’s a glimpse into what the Tanya says about this "in-between" person, the benoni:

"The benoni (intermediate person) 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 (negative side), 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 limbs—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... 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... 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..."

(Tanya, Part I; Likkutei Amarim 12:5 - https://www.sefaria.org/Tanya%2C_Part_I%3B_Likkutei_Amarim_12%3A5)

Close Reading

Let's unpack this text and see what gems we can find for our own lives. It's a bit dense, so we'll take it slow, like savoring a good cup of tea.

### The "Small City" and Its Inhabitants

The text opens with a fascinating metaphor: our body is a "small city." This isn't just a cute analogy; it's a way of understanding the complex inner world we all inhabit. Imagine your mind, your feelings, your physical body – they’re all part of this city. And like any city, it has different forces at play, different "inhabitants" vying for influence.

• The Divine Soul: This is our higher, spiritual self, the part of us that yearns for connection with something greater, for goodness, for holiness. It’s described as having "garments" of thought, speech, and action, but these are actions that align with the Torah and its commandments – the positive, constructive things we do.
• The Animal Soul (Kelipah): This is the more basic, instinctual part of us. It’s driven by desires, impulses, and self-preservation. The text calls its influence kelipah, which literally means "husk" or "shell" in Hebrew. Think of it like the rind of a fruit – it’s there, it’s part of the fruit’s structure, but it’s not the sweet, nourishing core. The animal soul also has "garments" of thought, speech, and action, but when they are driven by the kelipah, they lead us away from our higher aspirations, towards sin or negative actions.

The core idea here is that within this "small city" of ourselves, there's a constant interplay between these two forces. The Tanya isn't saying we only have a divine soul or only have an animal soul. It’s saying we have both, and they are in a dynamic relationship.

### The Benoni: Not Wicked, Not Yet Perfect

This is where the term benoni (intermediate) becomes so important and, frankly, so liberating. The text defines the benoni as someone where the kelipah (the negative impulses) never gains enough power to "capture the small city." What does this mean in practical terms?

• Action is Key: The crucial part is that these negative impulses, even if they arise, don't translate into actual sinful actions. The benoni's "garments" – their thoughts, speech, and actions – are ultimately those of the divine soul, aligned with the 613 commandments of the Torah. This means they don't commit transgressions, and the text even says they can't be called "wicked" for even a moment. This is a really strong statement, isn't it? It shifts the focus from having potentially negative thoughts to what we do with them.
• A Nuance of "Not Yet": While the benoni is clearly defined by their good actions and their resistance to sin, the text also adds a crucial nuance. The divine soul's "undisputed sovereignty" isn't constant. It's strongest during times of spiritual focus, like prayer. After these moments, the "evil in the left part reawakens." This means that the benoni still experiences desires and temptations. They might think about worldly pleasures, they might even have a fleeting desire for something forbidden. But the key is that these thoughts don't "carry out this desire from the potential into the actual." They don't lead to sinful acts, words, or even persistent, engrossed sinful thoughts.

This is where many of us might recognize ourselves. We might have moments of distraction, of wandering thoughts, of fleeting desires that aren't ideal. But the benoni is the one who doesn't let those desires dictate their actions. They have the willpower to restrain themselves.

### The Power of the Intellect and Willpower

The text emphasizes the role of the "willpower in his brain" to "restrain himself and control the drive of lust that is in his heart." This is a powerful insight into how we can manage our inner lives.

• Mind Over Matter (or Mind Over Impulse): The teaching highlights that, by nature, humans are created with the capacity for our intellect (our brain) to rule over our emotions and desires (our heart). This isn't about suppressing feelings entirely, but about using our rational capacity to guide our actions. When a negative thought or desire arises, the benoni uses their "willpower" to recognize it, reject it, and redirect their attention.
• Wisdom Surpasses Folly: The text quotes Ecclesiastes: "Then I saw that wisdom surpasses folly as light surpasses darkness." This is a beautiful way of saying that a little bit of wisdom, a little bit of conscious redirecting, can push away a lot of "folly" or negative impulse. It doesn't mean the darkness is gone forever, but that the light of our wisdom has the power to overcome it in the moment, preventing it from leading to action.

The takeaway here is incredibly practical: we have an innate capacity to choose how we respond to our impulses. We can use our minds to steer ourselves away from actions we regret. It’s not about pretending those impulses don't exist, but about not letting them win.

### The Struggle Continues, but So Does the Goodness

Even though the benoni is defined by their positive actions and their resistance to sin, the text is honest about the ongoing nature of the struggle.

• Not a Static State: The benoni isn't someone who has achieved a perfect, unshakeable state of holiness. The "evil in the left part" remains, and it can "reawaken." This means that the benoni is constantly engaged in a process of self-management. They might still have fleeting sinful thoughts, or feelings of animosity, jealousy, or anger.
• The Victory is in the Response: The victory of the benoni lies not in the absence of temptation, but in their response to it. As soon as they recognize an evil thought or a negative emotion, they "thrust it out with both hands." They refuse to let it take root or to entertain it willingly. This active rejection is what prevents the negative from becoming action.
• Even in Thoughts: The text is particularly insightful about thoughts. It states that even in the realm of thought, the benoni doesn't "compel the mind's volition to entertain willingly" wicked thoughts. This means that while a thought might pop into your head, you have the power to choose whether or not to dwell on it, to engage with it, or to push it away. This is a profound idea – our thoughts don't automatically define us if we actively choose not to let them.

This section is incredibly encouraging because it acknowledges that inner battles are normal. The goal isn't to never have a negative thought, but to develop the strength and awareness to not let it control us. The benoni is someone who is actively working to align their inner world with their highest values, moment by moment.

Apply It

This teaching offers us a powerful lens through which to view our own inner lives. It's not about achieving some impossible perfection, but about understanding the dynamic within us and cultivating our ability to choose goodness. Here’s a tiny, doable practice for you this week.

### The "Thought Interruption" Practice

The Tanya emphasizes that the benoni actively pushes away unwanted thoughts. This practice is designed to help you build that muscle of conscious redirection. It takes less than 60 seconds a day, and the goal is simply to practice noticing and interrupting.

How to do it:

1. Choose a Time: Pick a consistent time each day, even just for one minute. It could be first thing in the morning, during a quiet moment in the afternoon, or before you go to sleep.
2. Be Present: Sit or stand quietly. Take a breath.
3. Notice Your Thoughts: Just observe whatever thoughts are popping into your mind. Don't judge them, just notice them. They might be about your to-do list, something you saw online, a past event, or a future worry.
4. The Interruption: The moment you notice a thought that feels like it's pulling you away from what you want to focus on, or a thought that feels negative or unproductive (think of the "folly" the Tanya talks about), gently interrupt it.
   • You can say silently to yourself, "Stop," or "Redirect."
   • You can take another deep breath and consciously bring your attention back to your breath, or to the present moment.
   • You can even visualize gently pushing the thought away, like the Tanya says, "thrusts it out with both hands."
5. Return to Focus: Bring your attention back to whatever you were trying to focus on – your breath, a simple phrase of gratitude, or just the feeling of being present.
6. Repeat (Briefly): You don't need to do this for a long time. The goal is just to practice the act of interruption. If another distracting thought comes, gently interrupt it again. The practice is the interruption itself.

Why this helps:

• Builds Awareness: This practice helps you become more aware of the constant stream of thoughts and less identified with them. You start to see that thoughts are like clouds passing by; you don't have to get on every cloud.
• Cultivates Willpower: Each interruption is a small act of willpower. You are actively choosing to not let a thought dictate your mental space. This is precisely what the benoni does.
• Reduces Ruminating: By interrupting negative or distracting thought patterns, you can begin to break the cycle of rumination, which the Tanya suggests can lead to more serious issues.
• Focuses on Action (of the Mind): While the Tanya speaks of actions of thought, speech, and deed, this practice focuses on the "action" of the mind in choosing where to direct its attention.

Remember, the goal isn't to have a perfectly empty mind (that's pretty much impossible and not what this teaching is about!). The goal is to practice the skill of interruption and redirection, which is a key characteristic of the benoni. It’s a small step, but consistent practice can lead to a greater sense of inner control and peace.

Chevruta Mini

Let's imagine you're sitting with a study partner – a chevruta – and you're discussing this fascinating passage. Here are a couple of friendly questions to get your conversation flowing:

### Question 1: The "Small City" Challenge

The Tanya describes our inner selves as a "small city" with competing forces. If you think about your own "small city" this week, what's one "inhabitant" (a desire, an impulse, a habit) that often tries to take over, and what's one way you could imagine using your "willpower in your brain" to gently redirect it, like the benoni does?

### Question 2: The Power of "Not Yet"

The concept of the benoni is someone who is "in between" – they haven't achieved perfect holiness, but they also don't commit sins. How does thinking of yourself as a benoni, rather than needing to be a perfect tzaddik (righteous person) immediately, make the journey of spiritual growth feel more accessible or less daunting?

Takeaway

Remember this: You have an innate capacity for wisdom and willpower that allows you to choose how you respond to your inner impulses, even when they're challenging.