Tanya, Part I; Likkutei Amarim 12:5

Sugya Map

• Issue: Defining the benoni (intermediate person) in Tanya's spiritual hierarchy, specifically their relationship with the yetzer hara (evil inclination) and the divine soul's faculties.
• Nafka Mina(s):
  • Distinguishing the benoni from the tzaddik (righteous person) and the rasha (wicked person).
  • Understanding the temporal nature of the divine soul's sovereignty, even for a benoni.
  • The role of chabad (intellect, understanding, knowledge) in controlling emotions and desires.
  • The status of sinful thoughts versus actual sins.
• Primary Sources:
  • Tanya, Part I, Likkutei Amarim 12:5 (main text)
  • Ecclesiastes 2:13 (וַאֲנִי רָאִיתִי שֶׁיֵּשׁ לִי עֹד עַל־כָּל־חָכְמָה מִכָּל־בָּאִים עַל־הָאָרֶץ)
  • Sotah 3a (אֵין אָדָם עוֹבֵר עֲבֵרָה אֶלָּא אִם כֵּן רוּחַ שְׁטוּת נִכְנֶסֶת בּוֹ)
  • Bava Batra 164b (שְׁלֹשָׁה חֲטָאִים אֵין אָדָם נִיצּוֹל מֵהֶם בְּכָל יוֹם, חֲטִיבַת הַמַּחְשָׁבָה, וַחֲטִיבַת הַתְּפִלָּה, וַחֲטִיבַת הַלָּשׁוֹן)
  • Zohar I:201a ff.
  • Zohar III:224a (referencing Raaya Mehemna, Parashat Pinchas)
  • Maimonides, Guide 3:8
  • Maimonides, Hilchot Keriat Shema 1:1, 1:7

Text Snapshot

The core definition of the benoni here hinges on the inability of the yetzer hara to "capture the 'small city'" and "clothe itself in the body." This means the animal soul's "three garments" (thought, speech, act) do not fully manifest in sin. Instead, the divine soul's "three garments" (thought, speech, act) are occupied with the 613 commandments.

"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."

Dikduk/Leshon Nuance: The phrase "never attains enough power" (לא ישיג כוח) and "do not prevail" (לא יגברו) highlights the benoni's constant struggle, not the absence of the yetzer hara. The emphasis on "clothe itself in the body" (להתלבש בגוף) and "make it sin" (לחטוא) points to the actualization of evil as the defining line. The absolute statement "He has never committed, nor ever will commit, any transgression" (שלא עבר ולא יעבור עבירה כלל, ואפילו רגע אחד), while stark, is immediately qualified by the footnote, indicating a nuanced understanding of what constitutes the benoni's permanent state versus transient experiences. The metaphor of the "small city" (עיר קטנה) is a classical trope for the human body and its faculties.

Readings

The Benoni as a Master of Self-Control

Rabbeinu Yonah Gerondi in his Sha'arei Teshuvah (Gate of Repentance), Part 3, Chapter 1, offers a framework for spiritual ascent and descent, implicitly defining the benoni through the lens of teshuvah (repentance). He states, "Know that the paths of man are two: the path of life and the path of death... And when a person sins, he has turned from the path of life to the path of death. If he repents, he returns to the path of life."¹ This suggests that the benoni is one who, while perhaps having strayed, has the capacity to actively return and maintain a state of closeness to God. The Tanya's definition goes further, asserting that the benoni never actually transgresses in a manner that fully corrupts the "city." Rabbeinu Yonah's emphasis on the act of repentance implies that the benoni is precisely the one who, when faced with the potential for sin (even if it enters the mind), actively chooses the path of life, thus preventing the full actualization of the transgression. His focus is on the active rectification of past actions, whereas Tanya is defining a state where the inclination towards actual sin is continuously suppressed by the divine soul's faculties.

The Dynamic Balance of the Soul

The Maharal of Prague, in Netivot Olam, Volume 1, Netiv HaTeshuvah, Chapter 1, discusses the nature of the soul and its two inclinations. He posits that man is a composite being, with the divine soul (נשמה) and the animal soul (נפש בהמית) in constant interplay. The benoni, in Maharal's view, is not defined by the absence of the animal soul's desires, but by the successful channeling and sublimation of these desires. He writes, "And when the soul is in its place, it desires corporeality... and the wise man uses his wisdom to direct his soul towards its Creator."² This aligns with the Tanya's assertion that the divine soul's faculties, particularly chabad, are essential for control. Maharal's emphasis on "directing" the soul implies a constant engagement, similar to Tanya's description of the divine soul's faculties working to subordinate the animal soul's impulses. The Tanya's unique contribution is the precise delineation of the mechanism of this control: the chabad of the divine soul actively repelling the kelipah's influence, especially during prayer, and the inherent capacity of the intellect to govern the heart's desires, even when those desires are present.

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¹ Rabbeinu Yonah Gerondi, Sha'arei Teshuvah, Part 3, Ch. 1. ² Maharal of Prague, Netivot Olam, Vol. 1, Netiv HaTeshuvah, Ch. 1.

Friction

The Tanya presents a rather absolute definition of the benoni as someone who "has never committed, nor ever will commit, any transgression." Yet, a few lines later, it states, "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 seems to create a tension: how can someone who "will never commit a transgression" experience renewed desires for worldly lusts?

The strongest kushya (difficulty): If the benoni is characterized by the fact that the animal soul's "garments" (thought, speech, act) do not prevail to cause sin, and that he "will never commit any transgression," how can the text then state that after prayer, "the evil in the left part reawakens, and he begins to feel a desire for the lusts of the world and its delights"? This awakening of desire seems to imply a potential for transgression, contradicting the earlier absolute statement. Furthermore, the text later mentions "sinful thoughts, which are more serious than actual sin," and that these can rise forcefully to distract him from Torah study. This suggests that even without actual sin, there is a significant internal struggle with illicit thoughts.

A potential terutz (answer): The resolution lies in differentiating between the potential for desire and the actualization of sin through the "garments" of thought, speech, and act that clothe the body. The benoni's defining characteristic is not the absence of desire or the yetzer hara's presence, but the absolute inability of the yetzer hara to gain control over the body's faculties to the point of sin.

1. Potential vs. Actualization: The "reawakening" of desire refers to the internal stirring of the animal soul's inclinations. These are latent urges and temptations that arise from the kelipah. However, the benoni's divine soul, particularly its chabad, is constantly vigilant. As the text states, "the brain rules over the heart... 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." Thus, the desire exists, but it is immediately met with resistance and actively suppressed. It remains in potentia, never reaching the stage of actus (action) or even fully developed sinful thought that is willed.
2. Sinful Thoughts as a Different Category: The statement "sinful thoughts, which are more serious than actual sin" refers to the internal struggle and the quality of the thought itself, not necessarily its ability to lead to a transgression. The benoni experiences these thoughts, but crucially, 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." This active rejection is the key. The benoni does not willfully entertain these thoughts. The rasha (wicked person) might willingly indulge in sinful thoughts, thereby becoming wicked at that moment. The benoni, by contrast, never willfully accepts or entertains them. The "more serious" aspect of sinful thoughts might refer to their pervasive nature or their spiritual damage even when not acted upon, but the benoni's immediate rejection prevents him from being defined by them.

Therefore, the benoni is defined by the outcome: the complete absence of sin actualized through the body. The internal stirrings of desire and the fleeting presence of sinful thoughts are part of the ongoing battle, but they are always ultimately overcome by the divine soul's faculties, preventing them from "clothing themselves in the body" and leading to transgression. The absolute "will never commit" refers to the final, decisive outcome of his spiritual battle, not the absence of temptation or internal conflict.

Intertext

The "Small City" and the Intellect's Dominion

The metaphor of the "small city" (עיר קטנה) for the human body is a rich one, appearing in various classical Jewish texts. In Talmudic literature, for instance, the verse "For man goes to his eternal home" (קהלת יב:ה) is interpreted by Rabbi Yochanan as referring to the body as a city, and the soul as its inhabitant. The Tanya's application of this metaphor to the struggle between the animal and divine souls, and the concept of the yetzer hara attempting to "capture" this city, resonates with the general understanding of the body as a vessel and battleground for spiritual forces. The Tanya's unique contribution is the detailed explication of how this battle is waged, focusing on the faculties of chabad as the primary defense and offensive force of the divine soul.

The Power of Thought and Intention

The Tanya's distinction between sinful thoughts and actual sin, and its assertion that the benoni never willingly entertains sinful thoughts, finds a parallel in Maimonides' Mishneh Torah. In Hilchot Teshuvah (Laws of Repentance), Chapter 3, Halacha 8, Maimonides discusses the severity of sinful thoughts. He states, "A person is punished for his thoughts just as he is punished for his deeds." However, he immediately qualifies this, emphasizing that the intention and willfulness are paramount. The Tanya's emphasis on the benoni's immediate rejection of sinful thoughts, "refusing to accept it willingly," directly addresses this nuance. While Maimonides acknowledges the gravity of thought, the Tanya defines the benoni as one who actively prevents the thought from becoming willed or accepted, thus distinguishing him from one who might be punished for his thoughts due to willful indulgence. The Tanya adds a layer of dynamic internal struggle where the benoni's intellect actively repels unwanted thoughts, a more nuanced psychological depiction than Maimonides' more legalistic approach.

Psak/Practice

The benoni is not merely a theoretical construct but a practical ideal that informs the daily spiritual regimen. The Tanya's emphasis on the benoni's ability to control their thoughts, speech, and actions, even when faced with powerful desires, underscores the importance of constant vigilance and the active use of one's intellectual faculties.

The psak derived from this passage is meta-halachic: it provides a framework for understanding one's own spiritual state and the nature of spiritual struggle. The benoni's state is one of continuous, albeit successful, battle. This implies that:

1. Prayer and Divine Service are Active Processes: The text highlights how prayer elevates the divine soul's faculties. This means that prayer is not just a passive recitation but an active engagement of chabad to subdue the yetzer hara. The subsequent reawakening of desire after prayer underscores the need for ongoing effort, not a one-time spiritual high.
2. The Gravity of Sinful Thoughts: While the benoni does not act on sinful thoughts, the text acknowledges their presence and the struggle to reject them. This serves as a reminder to be meticulous not only about outward actions but also about the internal landscape of one's mind. The Tanya's emphasis on rejecting thoughts "the instant he reminds himself that it is an evil thought" suggests a practice of immediate self-awareness and mental redirection.
3. The Role of Willpower: The text repeatedly stresses the willpower in the brain to control the heart's desires. This encourages the cultivation of self-discipline and the conscious effort to direct one's will towards holiness, even when faced with strong inclinations otherwise.

Takeaway

The benoni is defined not by the absence of struggle but by the consistent triumph of the divine soul's faculties over the animal soul's desires, preventing the actualization of sin. This state demands perpetual vigilance and the active harnessing of one's intellect to govern the heart.