Tanya, Part I; Likkutei Amarim 12:5

Welcome

This text, drawn from a profound work called the Tanya, offers a window into how Jewish spiritual thought grapples with the timeless human challenge of living a good and purposeful life. For many Jews, the Tanya provides a practical guide for understanding our inner world, illuminating the path to greater self-awareness and moral excellence. It's a text that helps individuals navigate the complexities of their own desires and aspirations, offering a framework for personal growth that continues to resonate deeply today.

Context

The Author and His World

The Tanya was penned by Rabbi Schneur Zalman of Liadi, an influential spiritual leader who lived from 1745 to 1812. He was a foundational figure in a vibrant movement within Judaism known as Chabad Hasidism, which deeply emphasizes the power of intellect and emotion in serving the Divine. This movement blossomed in Eastern Europe, a region that, during the 18th century, was a crucible of profound spiritual and intellectual ferment within Jewish communities.

Imagine a time when traditional Jewish life, while rich in custom and learning, sometimes struggled to offer a path to personal, inner spiritual connection for every individual. Many felt a yearning for a more direct, heartfelt relationship with the divine, beyond the strictures of legalistic observance alone. It was in this environment that Hasidism emerged, seeking to re-energize Jewish life with joy, enthusiasm, and a profound sense of God’s immanence in the world. Rabbi Schneur Zalman, building on these foundations, saw the need for a systematic approach—a "roadmap" for the soul—that would explain how one could achieve this inner connection and spiritual refinement. The Tanya, his magnum opus, was his answer.

The book wasn't written as an abstract philosophical treatise for a select few. Instead, it was conceived as a practical guide, a manual for spiritual development intended for everyday people who sought to understand and tame their inner world. It aimed to make deep mystical concepts accessible, providing tools for self-reflection and personal transformation. The setting was an era where communities often faced both internal challenges (like spiritual apathy or a sense of distance from the divine) and external pressures (from changing societal structures). In this context, the Tanya offered a powerful message of inner strength, resilience, and the potential for every person to achieve a high level of spiritual awareness and moral integrity. It posited that true spiritual work wasn't just for scholars or mystics, but for anyone willing to embark on the journey of self-discovery and self-mastery.

A Focus on Inner Landscape

At its heart, the Tanya delves into the intricate landscape of the human soul, exploring the interplay between our higher aspirations and our more earthly desires. It's less about external actions in isolation and more about the internal motivations, conflicts, and resolutions that shape who we are. The text we're exploring today, specifically, introduces a crucial concept:

Defining the "Intermediate Person"

The term "benoni" (pronounced beh-NOH-nee) is central to this discussion. It simply means "intermediate person." In the context of the Tanya, a "benoni" is not someone who is average or lukewarm in their spiritual life. Quite the opposite. This "intermediate person" is someone who, throughout their entire life, never commits a transgression, whether in thought, speech, or action. They consistently choose good and uphold ethical principles.

However, the defining characteristic of a "benoni" is that while they never succumb to temptation, they still feel the pull of their less noble desires. Their inner struggle is ongoing. They are constantly engaged in an internal battle, where their higher, divine-inspired self (often referred to as the "divine soul" in the text) must actively conquer and suppress the lower, more instinctual drives (the "animal soul"). Unlike a "tzaddik" (a truly righteous person, who has completely transformed and sublimated their negative inclinations), the "benoni" experiences the desire for what might be considered "worldly lusts" or "material pleasures." But crucially, their intellect and willpower consistently override these desires, preventing them from translating into actual misdeeds or even willing, lingering negative thoughts. They are masters of their own inner world, even if that world remains a battlefield.

This definition is remarkably empowering because it suggests that even without reaching a state where negative impulses vanish entirely, one can still achieve a life of consistent moral uprightness and spiritual adherence through sheer will and conscious effort. It shifts the focus from the absence of desire to the mastery of desire.

Text Snapshot

This passage from the Tanya describes a unique spiritual state: the "intermediate person" (benoni). This individual never sins, consistently aligning their thoughts, words, and actions with goodness. Though they still experience desires and inner struggles, their higher intellect and willpower always prevail, preventing any misstep. They actively choose kindness and self-control, even when faced with provocation, demonstrating a profound internal discipline where the "brain rules the heart."

Values Lens

The Tanya's description of the "intermediate person" offers a profound meditation on several universal human values. While rooted in a specific spiritual tradition, the insights it offers into human nature and the path to a meaningful life resonate across cultures and belief systems. Let's delve into three key values illuminated by this text: Self-Mastery, Moral Integrity, and Cultivating Empathy.

Self-Mastery: The Art of Inner Governance

At the core of the "intermediate person's" experience is the relentless pursuit and achievement of self-mastery. This isn't about suppressing emotions or denying desires altogether, but rather about consciously governing one's inner world, ensuring that one's actions, words, and even sustained thoughts align with one's highest values and intentions. The text vividly portrays this as a constant internal struggle, where the "divine soul" (representing our higher intellect, conscience, and spiritual aspirations) must continuously assert its dominion over the "animal soul" (our more primal instincts, desires, and passions).

Imagine the human mind as a bustling city, as the Tanya metaphorically puts it. Within this city, there are various forces at play. There's the vibrant marketplace of desires, the quiet chambers of reflection, and the robust defenses of willpower. The "intermediate person" ensures that while the marketplace might be lively, its merchants (our desires) never seize control of the city's governance. Instead, the wise council (our intellect and divine soul) always holds the reins, guiding the city's resources and actions towards constructive and ethical ends.

This concept of self-mastery is deeply ingrained in numerous philosophical and spiritual traditions worldwide. Ancient Greek philosophy, particularly Stoicism, emphasized the importance of mastering one's emotions and desires through reason. Thinkers like Epictetus and Seneca taught that true freedom comes not from having all one's desires fulfilled, but from being unperturbed by what one cannot control and from aligning one's will with reason. Similarly, many Eastern traditions, such as Buddhism and Yoga, focus heavily on mindfulness and meditation practices designed to observe thoughts and feelings without being swept away by them, thereby gaining greater control over one's internal reactions and impulses. The goal is to move from being a slave to one's passions to becoming the conscious director of one's life.

In our everyday lives, self-mastery manifests in countless ways. It's the ability to resist the urge to lash out in anger when provoked, choosing instead a calm and measured response. It's the discipline to stick to a healthy diet or exercise routine, even when the couch and a treat seem far more appealing. It's the commitment to focus on a challenging task at work, despite the endless distractions of the digital world. It's the courage to admit a mistake and learn from it, rather than letting pride dictate denial.

The Tanya's unique contribution is in highlighting that this mastery doesn't necessarily mean the absence of temptation. The "intermediate person" still feels the desire for worldly lusts and delights. Their victory isn't in eradicating these impulses, but in consistently preventing them from translating into action, speech, or even sustained, willing negative thought. This makes the path to self-mastery accessible to everyone, acknowledging the inherent dual nature of human experience. It suggests that the true measure of a person is not whether they ever feel a negative impulse, but whether they act on it, speak it, or willingly dwell on it. This continuous effort, this inner wrestling, is where spiritual strength is forged. It's a testament to the power of human will and the profound impact of conscious choice. The text's emphasis on the "brain ruling the heart" underscores the idea that our rational, higher faculties possess an innate capacity to guide and control our emotional and instinctual drives. It's a call to cultivate that capacity, transforming potential into practical, consistent self-governance.

Moral Integrity: The Commitment to Consistent Goodness

Beyond individual self-control, the "intermediate person" embodies the profound value of moral integrity, defined here as a unwavering commitment to consistent goodness in all aspects of life. This isn't just about avoiding major transgressions; it's about a continuous, conscious choice to align one's entire being—thoughts, words, and actions—with ethical and virtuous principles. The text explicitly states that the "intermediate person" "has never committed, nor ever will commit, any transgression." This sets an incredibly high bar, yet it offers an ideal that speaks to the human yearning for a life lived purely and honorably.

Moral integrity, in this context, implies a seamless unity between one's internal values and external behavior. There is no hypocrisy, no gap between what one professes to believe and how one actually lives. Even when confronted with temptations or negative impulses, the "intermediate person's" internal compass remains steadfast, guiding them toward actions that are constructive, ethical, and aligned with their higher purpose. This commitment extends even to the realm of thought, where the individual actively "thrusts out" any negative or sinful ideas the moment they arise, refusing to entertain them willingly. This highlights a deep understanding that true integrity begins in the mind, long before it manifests in speech or action.

Think of moral integrity as the foundational bedrock upon which a trustworthy and respected character is built. In many cultures, the concept of "honor" or "virtue" speaks to this same ideal. From the samurai's code of Bushido, emphasizing rectitude and moral judgment, to the Confucian ideal of Ren (benevolence) and Yi (righteousness), which stress acting in accordance with moral principles, the pursuit of consistent goodness is a universal aspiration. In modern society, we value integrity in leaders, colleagues, and friends—people whose words and actions are reliably consistent and ethically sound, even when no one is watching.

The Tanya's portrayal of the "intermediate person" challenges us to consider the subtle nuances of moral living. It's easy to define integrity by the absence of overt wrongdoing. But this text pushes further, suggesting that true integrity involves an active cultivation of positive thoughts and intentions, and a vigilant rejection of negative ones. It's not enough to simply not lie; one must actively strive for truthfulness. It's not enough to not steal; one must actively promote fairness and justice. This proactive stance is what elevates the "intermediate person" from merely "not bad" to consistently "good."

This level of integrity requires extraordinary self-awareness and constant vigilance. It means taking responsibility not just for our deeds, but for the internal landscape that gives rise to them. The passage details how, after moments of deep spiritual connection (like prayer), the "evil" in the heart might reawaken, bringing with it desires for worldly pleasures. Yet, the "intermediate person" retains control, preventing these desires from taking hold and manifesting in physical action, speech, or even persistent, willing negative thoughts. This ongoing battle, won consistently, is the hallmark of their integrity. It demonstrates that genuine goodness is not a passive state but an active, moment-by-moment choice, reflecting a deep-seated commitment to one's moral compass. This commitment to consistent goodness, even in the face of internal challenges, forms the very fabric of a morally upright life, inspiring trust and demonstrating a profound respect for oneself and others.

Cultivating Empathy: Extending Kindness Even When Provoked

The final, powerful lesson from this text, directly tied to the practical application of self-mastery and moral integrity, is the value of cultivating empathy and extending kindness, particularly in challenging interpersonal situations. The Tanya makes a remarkable leap from abstract internal struggle to concrete ethical behavior by stating that the "intermediate person" not only controls negative thoughts toward the self but also toward others. When animosity, hatred, jealousy, anger, or a grudge arises in the heart towards a neighbor, the "intermediate person" "gives them no entrance into his mind and will." On the contrary, their mind actively overrides these negative impulses, compelling them "to do the very opposite and to conduct himself toward his neighbor with the quality of kindness and a display of abundant love." This goes so far as "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 empathy taken to an elevated degree – not just understanding another's feelings, but actively choosing to respond with grace and generosity, even when wronged. It's a testament to the idea that true self-mastery culminates in selfless, compassionate action towards others. The text explicitly references the biblical figure Joseph, who, after being betrayed and sold into slavery by his brothers, later chose to forgive them, provide for them, and reassure them of his love, rather than seeking retribution. Joseph's story, deeply ingrained in Jewish tradition, serves as a powerful archetype for overcoming personal injury with profound forgiveness and kindness.

This value of empathetic kindness, even to those who have caused harm, echoes across spiritual and ethical traditions globally. The Christian command to "love your enemies" and "turn the other cheek" reflects a similar ideal. Buddhist teachings on metta (loving-kindness) meditation encourage cultivating unconditional love and compassion for all beings, including oneself, friends, strangers, and even enemies. Mahatma Gandhi's philosophy of ahimsa (non-violence) demonstrated the transformative power of responding to aggression with peaceful resistance and love. These traditions recognize that cycles of hatred and revenge only perpetuate suffering, while a conscious choice for kindness and forgiveness has the power to heal and transform relationships.

In our daily lives, cultivating empathy and extending kindness, especially when challenged, is one of the most difficult but rewarding practices. It might mean resisting the urge to spread gossip about someone who has wronged us, choosing instead to find understanding or simply to remain silent. It could involve actively listening to someone with whom we disagree, trying to understand their perspective rather than immediately dismissing it. It might be forgiving a small slight from a family member, rather than letting it fester into a grudge. On a larger scale, it informs how societies navigate conflict and seek reconciliation.

The "intermediate person" demonstrates that true inner strength is not just about avoiding personal sin, but about actively transforming potential negativity into positive, outward-directed love and compassion. It's a powerful statement that our capacity for goodness is not merely reactive but proactive, capable of shaping our interactions and fostering genuine harmony. By choosing to "repay offenders with favors," the "intermediate person" transcends the natural human instinct for retaliation, embodying a higher form of spiritual and ethical conduct. This commitment to active, empathetic kindness, even in the face of adversity, is a cornerstone of building stronger communities and a more compassionate world. It's a reminder that our greatest spiritual victories are often found not in grand pronouncements, but in the quiet, consistent choices we make about how we treat one another.

Everyday Bridge

The profound insights from the Tanya, though arising from a specific Jewish spiritual tradition, offer rich pathways for anyone to reflect on their own inner life and cultivate universal human values. For someone who isn't Jewish but is curious and respectful, these ideas can serve as powerful tools for personal growth and ethical living. Here are a few ways one might respectfully relate to or practice these concepts in daily life, along with the reasoning behind each suggestion.

1. Practicing Mindful Self-Observation and "Brain Over Heart" Moments

How to Relate/Practice: The Tanya emphasizes the "brain ruling the heart" – the idea that our intellect and willpower can, and should, guide our emotions and desires. For a non-Jewish person, this can translate into a practice of mindful self-observation. When you feel a strong emotion (anger, jealousy, intense desire for something fleeting) or a negative impulse arise, pause. Instead of immediately reacting, try to observe that feeling without judgment. Acknowledge its presence. Then, consciously engage your intellect: Is this reaction serving my highest values? What would be a more constructive or kind response? What action aligns with the person I aspire to be? This isn't about suppressing feelings, but about creating a space between impulse and action, allowing your higher judgment to choose your response.

Reasoning and Cultural Sensitivity: This practice is deeply respectful because it's entirely internal and personal. It doesn't involve adopting any specific Jewish rituals or beliefs, but rather applying a universal psychological principle of self-awareness and conscious choice. Many mindfulness and cognitive behavioral therapy (CBT) techniques in secular contexts also emphasize observing thoughts and emotions without identification or immediate reaction, and then choosing a response. By focusing on the internal process, you're honoring the Tanya's emphasis on the inner struggle and the power of individual willpower, without appropriating any religious practice. It's a direct application of the text's core idea that we have an innate capacity to govern our inner world.

2. Cultivating Intentional Kindness, Especially When Challenged

How to Relate/Practice: The Tanya's example of the "intermediate person" choosing to "repay offenders with favors" and acting with "abundant love" even when provoked, offers a potent challenge. You can practice this by consciously choosing kindness, patience, and understanding in your interactions, particularly when you feel annoyed, frustrated, or even wronged by someone. This might mean:

• Active Listening: When someone is speaking, especially if you disagree, truly listen to understand their perspective before formulating your own response.
• Small Acts of Generosity: Offer help, a kind word, or a favor to someone, especially if they've been difficult or if you feel a negative impulse towards them.
• Reframing Negative Thoughts: When a negative judgment or animosity towards another person arises, consciously try to find a positive aspect of them or imagine the challenges they might be facing.
• Delaying Retaliation: Instead of reacting immediately to a perceived slight or insult, take a moment, a day, or longer, to allow your "brain" to process and choose a non-retaliatory, kinder response.

Reasoning and Cultural Sensitivity: This is a respectful practice because it aligns with universal ethical principles found in almost every humanistic and religious tradition, including the "Golden Rule." It doesn't require any specific religious belief, but rather encourages a higher standard of interpersonal conduct that benefits everyone involved. By focusing on kindness and empathy, you are engaging with the practical, outward-facing implications of the Tanya's spiritual teachings. This demonstrates an appreciation for the text's moral wisdom and its call to elevate human interactions, making the world a more compassionate place, irrespective of one's faith background.

3. Creating "Sacred" Moments for Reflection and Re-centering

How to Relate/Practice: The text mentions specific times, like the recital of the "Shema" or "Amidah" prayers, as moments when the "Supernal Intellect is in a sublime state" and individuals "bind their intellectual faculties to God." While these are Jewish prayers, the underlying principle is universal: setting aside dedicated time for spiritual focus, deep thought, or connection to one's higher self or a transcendent reality. For a non-Jewish person, this could involve:

• Daily Quiet Time: Designate a specific time each day (even 5-10 minutes) for quiet reflection, meditation, or prayer in your own tradition. This could be in the morning, evening, or whenever you can find stillness.
• Nature Immersion: Spend time in nature, intentionally connecting with its beauty and grandeur, allowing it to inspire awe and a sense of connection to something larger than yourself.
• Purposeful Journaling: Use a journal to reflect on your values, your actions, your desires, and how you are aligning your daily life with your aspirations.
• Mindful Movement: Engage in practices like yoga, tai chi, or simply a mindful walk, using the physical activity as a conduit for mental clarity and spiritual connection.

Reasoning and Cultural Sensitivity: This approach honors the Tanya's insight into the importance of intentionally carving out time for spiritual focus, without engaging in Jewish prayer itself. It recognizes that humans across all cultures benefit from moments of pause, reflection, and connection to something beyond the mundane. By creating your own "sacred" moments – however you define "sacred" – you are respectfully acknowledging the value of spiritual discipline and the cultivation of inner peace that the Tanya highlights. It's an appreciation for the human need for transcendence and introspection, tailored to your own personal beliefs and practices.

4. Consciously Shaping Your "Garments" of Thought, Speech, and Action

How to Relate/Practice: The Tanya speaks of "three garments" of the soul: thought, speech, and act. These are the ways our inner essence expresses itself in the world. For a non-Jewish individual, you can apply this by becoming more conscious and intentional about how you "clothe" your intentions in these three forms:

• Thought: Practice thought discipline. When negative, unhelpful, or unkind thoughts arise, acknowledge them, but then consciously choose to redirect your mind towards constructive, positive, or neutral thoughts. Don't willingly dwell on negativity.
• Speech: Before speaking, pause and consider: Is what I'm about to say true? Is it kind? Is it necessary? Is it helpful? Avoid gossip, harsh criticism, or words that tear others down. Instead, aim for words that encourage, uplift, or inform respectfully.
• Action: Reflect on your daily actions. Are they aligned with your values? Are you acting with integrity and kindness? Are you contributing positively to your environment and relationships?

Reasoning and Cultural Sensitivity: This framework provides a practical, actionable way to engage with the Tanya's teachings on a daily basis. It doesn't require adopting any Jewish practices but focuses on universal principles of ethical conduct and self-awareness in communication and behavior. By becoming more mindful of your thoughts, words, and deeds, you are directly applying the text's emphasis on the benoni's consistent alignment with goodness. This shows respect for the text's wisdom by integrating its practical guidance into your own life, recognizing the shared human desire to live thoughtfully and responsibly.

Each of these bridges allows for personal engagement with the Tanya's themes of self-mastery, moral integrity, and empathy, without crossing into religious appropriation. They are invitations to explore universal human challenges and aspirations through the lens of a rich spiritual tradition, fostering understanding and respect.

Conversation Starter

When you're curious about someone else's spiritual path, asking thoughtful questions is a wonderful way to build bridges and deepen understanding. Here are two questions, framed with respect and genuine curiosity, that you might ask a Jewish friend about the Tanya or related spiritual concepts. The goal is to open a dialogue, not to challenge or demand answers.

1. "I was reading about a concept called the 'intermediate person' (benoni) in the Tanya, which talks about having continuous inner battles but always choosing good. It made me think about how we all strive for self-control. What does this idea, or the Tanya in general, mean to you personally, in terms of navigating your own inner life?"

Why this is a good question:

• Personal Connection: It immediately shifts the conversation from abstract theology to personal experience ("What does this mean to you personally?"). This invites a more intimate and relatable response, rather than requiring them to explain complex doctrines.
• Relatability: You've highlighted a universal human struggle ("continuous inner battles," "strive for self-control"). This shows that you've understood a core aspect of the concept and found a point of common ground, making it easier for your friend to share.
• Honors the Text's Depth: By mentioning "inner life" and "navigating," you acknowledge that the Tanya isn't just about rules, but about internal spiritual work, which is a key aspect of its teachings.
• Open-Ended: It's not a yes/no question. It invites reflection and storytelling, allowing your friend to share as much or as little as they feel comfortable with.
• No Assumptions: It doesn't assume your friend is an expert on the Tanya or even deeply immersed in it. They might say they don't know much, or they might share a profound insight. Both are fine.

2. "The Tanya's emphasis on actively choosing kindness and compassion, even when someone might provoke you, really struck me as powerful. In your experience, how does Jewish thought or practice help people cultivate that kind of resilient empathy in their daily lives?"

Why this is a good question:

• Focus on a Shared Value: You've picked up on a concrete, universally appreciated value—"kindness and compassion, even when provoked." This is a shared ethical aspiration across many cultures and faiths.
• Connects to Practice: You're asking about "Jewish thought or practice," which invites your friend to share how these values are not just theoretical but are lived out. They might share stories, specific prayers, community practices, or philosophical insights.
• Highlights Positive Action: The question emphasizes positive actions ("cultivate that kind of resilient empathy"), which is an uplifting and constructive direction for a conversation.
• Invites Personal Anecdotes: Your friend might share personal experiences or observations about how they've seen this play out in their community or personal life, making the conversation richer.
• Shows Genuine Interest: By referencing a specific, impactful aspect of the text, you demonstrate that you've engaged thoughtfully with the material, which is a sign of respect.
• Avoids "Us vs. Them": The phrasing "how does Jewish thought... help people cultivate..." (rather than "how does it help you") can feel less intrusive while still inviting personal reflection.

These questions are designed to be respectful entry points into a deeper conversation, allowing your friend to share their perspective and experiences on their own terms, fostering mutual understanding and connection.

Takeaway

The Tanya, through its exploration of the "intermediate person," offers a timeless message: that even amidst our deepest inner struggles, we possess an innate capacity for self-mastery, unwavering moral integrity, and profound empathy. It's a testament to the enduring human potential to consciously choose goodness in thought, word, and deed, shaping not just our individual lives but also the fabric of our shared world.