Tanya, Part I; Likkutei Amarim 12:5

This passage from Tanya's Likkutei Amarim on the benoni (the intermediate person) is fascinating because it presents a definition of spiritual success that's far more nuanced than simply "not sinning." It’s about internal warfare and the subtle dynamics of the soul.

Context

To truly grasp this passage, we need to understand the Chassidic framework it operates within, specifically the concept of the "small city" as a metaphor for the human body and soul. This idea, often found in Kabbalistic literature, views the body as a microcosm of the universe, with different parts and faculties representing different spiritual forces. The Tanya builds on this, positing a constant struggle between the divine soul and the animal soul, each vying for control over this "city." The historical context is crucial: the Tanya, penned by Rabbi Schneur Zalman of Liadi in the late 18th century, was a groundbreaking work aimed at making Kabbalistic and Chassidic thought accessible to the broader Jewish public, moving beyond the esoteric circles where it had previously been confined. This passage, defining the benoni, is central to its pedagogical mission.

Text Snapshot

"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." (Tanya, Part I; Likkutei Amarim 12:5)

"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... But 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..." (Tanya, Part I; Likkutei Amarim 12:5)

"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." (Tanya, Part I; Likkutei Amarim 12:5)

"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." (Tanya, Part I; Likkutei Amarim 12:5)

Close Reading

Insight 1: The Paradox of the Unfallen Benoni

The most striking aspect of this definition is the assertion that the benoni "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." This sounds like the definition of a tzaddik (righteous person), not an intermediate one. The Tanya immediately qualifies this, noting that the benoni is still not a tzaddik because their "natural impulses have not been completely sublimated." This highlights a critical distinction: the benoni achieves their sinless state not through the eradication of evil impulses, but through their successful containment. The evil is still present, lurking, but it never manages to "clothe itself in the body." This is a profound insight into the nature of spiritual struggle – it's not about eliminating temptation, but about mastering the response to it. The text emphasizes this by saying the kelipah (the shell of evil) "does not prevail within him over the divine soul to the extent of clothing themselves in the body." This isn't a state of passive non-sinning, but an active, ongoing process of preventing the animal soul's "garments" (thought, speech, act) from actualizing sin. The brilliance here is in defining success by the prevention of sin, even in the presence of the potential for it.

Insight 2: The Metaphor of the "Small City" and the "Garments"

The extended metaphor of the "small city" (the body) and its inhabitants is central to understanding the benoni's internal landscape. The divine soul and the animal soul are two competing forces, each with its own "garments" – thought, speech, and act. The animal soul's garments, originating from the kelipah, aim to clothe the body in sin. The divine soul's garments, on the other hand, are dedicated to fulfilling the 613 commandments. The benoni is characterized by the divine soul's garments consistently prevailing and being "implemented in the body." This implies a conscious direction of one's faculties towards holiness. The footnote clarifies these "garments": "brain"—thought, "mouth"—word, "other limbs"—act. This visceral connection between our physical organs and our spiritual faculties underscores the Tanya's practical approach. It's not just abstract spiritual ideals; it's about how our very minds, mouths, and bodies are engaged in the service of G-d. The "small city" becomes a battlefield where the intellect (brain) and emotions (heart) are constantly negotiating, with the benoni's intellect playing a decisive role in controlling the heart's desires.

Insight 3: The Fluctuating Sovereignty of the Divine Soul

The passage introduces a crucial dynamic: the divine soul's sovereignty is not constant. It holds "undisputed sway" only "at appropriate times, such as during the recital of the Shema or the Amidah." This is a pivotal point that differentiates the benoni from the tzaddik. While the benoni never sins, their inner state isn't one of perpetual divine immersion. After prayer, "the evil in the left part reawakens." This doesn't mean the benoni is about to sin, because the evil still lacks the power to "carry out this desire from the potential into the actual." However, the potential for desire and the internal struggle remain. This fluctuating state is captured by the comparison of wisdom to light and folly to darkness. While the divine soul's wisdom can banish the darkness of sin, the underlying "essence and being of the animal soul from the kelipah... remains entirely undislodged after prayer." This means the benoni must be constantly vigilant, even when not actively sinning. The struggle is subtler than a simple good-versus-evil dichotomy; it's about the ebb and flow of spiritual awareness and the ongoing effort to ensure that the divine soul's influence, even when it's not at its peak, is sufficient to prevent the actualization of evil. This is where the concept of the "hidden love that is the natural adoration in the divine soul" becomes important, suggesting an underlying foundation of holiness that can be tapped into.

Two Angles

Angle 1: The Benoni as a Master Strategist (Inspired by Maimonides)

One way to read the benoni's triumph is through the lens of intellectual mastery, echoing Maimonides' emphasis on the intellect as the ultimate faculty for connecting with the Divine. Maimonides, in his Guide for the Perplexed, argues that true spiritual attainment lies in the perfection of the intellect. For him, the benoni is someone whose intellect is so well-honed that it can consistently subordinate the body's desires and emotions, as the passage 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." This reading emphasizes the benoni's proactive use of reason and willpower to manage internal conflict. Their sinlessness is a testament to their intellectual discipline, a constant, conscious effort to direct their faculties towards holiness, aligning with Maimonides' view that "wisdom surpasses folly as light surpasses darkness" (Ecclesiastes 2:13) is not just a poetic observation but a description of ontological reality where intellect inherently triumphs over base desires when properly cultivated.

Angle 2: The Benoni as a Diplomat in a Civil War (Inspired by the Zohar)

Alternatively, we can view the benoni as a skilled diplomat navigating a perpetual internal civil war, drawing parallels to the Zohar's rich imagery of spiritual forces and their interplay. The Zohar often describes the soul as a battleground between opposing forces, the sitra d'kedusha (side of holiness) and the sitra achara (other side/side of impurity). In this light, the benoni isn't a warrior who has conquered the enemy, but a negotiator who has established a fragile but effective peace treaty. The "evil in the left part reawakens" after prayer, suggesting that the sitra achara is not destroyed but merely contained. The victory lies in the benoni's ability to prevent the "evil in the left part" from "carrying out this desire from the potential into the actual." This interpretation emphasizes the dynamic tension and the constant need for a delicate balance, much like the Zohar's depiction of various spiritual powers needing to be channeled or appeased. The emphasis here is on maintaining a state of equilibrium where the divine soul, even when not at its peak, is strong enough to prevent the complete takeover by the animal soul, drawing from the Zohar's teachings on the intricate balance of spiritual forces.

Practice Implication

This passage profoundly impacts how we approach moments of temptation or internal struggle. Instead of viewing a fleeting sinful thought or desire as an immediate sign of spiritual failure, we can reframe it as a natural part of the internal landscape, especially for the benoni. The key takeaway is not the absence of the desire, but the prevention of its actualization. This means that in those moments when a forbidden thought arises, or a moment of animosity surfaces, the practice isn't necessarily to immediately eradicate the thought or feeling, but to actively refuse to "entertain any idea of putting it into effect, G–d forbid, or even to put it into words." This shifts the focus from an unattainable state of perfect internal purity to a manageable and achievable standard of controlling our actions and prolonged thoughts. It empowers us to recognize that even if the "evil in the left part reawakens," we have the inherent capacity, through the "willpower in his brain," to prevent it from manifesting in our "city." This is a practical call to action: when faced with temptation, focus on the immediate next step – refuse to engage, refuse to dwell, and redirect your "chabad" (intellectual faculties) towards holiness, as the Tanya suggests.

Chevruta Mini

Question 1: The Value of the "Undislodged" Evil

The text states that for the benoni, "the essence and being of the animal soul from the kelipah in the left part remains entirely undislodged after prayer." If the goal is spiritual perfection, why is it beneficial, or at least not detrimental, for this core of evil to remain? Does its continued presence serve a purpose in the benoni's ongoing spiritual development or in the broader cosmic balance, or is it simply an unavoidable byproduct of not yet being a full tzaddik?

Question 2: The "Appropriate Times" of Sovereignty

The divine soul's undisputed sway is limited to "appropriate times, such as during the recital of the Shema or the Amidah." This implies a potential for the divine soul to exert more consistent influence. What distinguishes these "appropriate times" from others? Is it a matter of external ritual, internal intention, or a divinely ordained cycle, and what would it take to expand the duration of the divine soul's full sovereignty beyond these specific moments?

Takeaway

The benoni achieves spiritual success not by eliminating evil, but by consistently preventing its externalization, demonstrating the power of intellect and will to govern desire.