Tanya, Part I; Likkutei Amarim 12:5

Welcome, everyone, to our journey into the profound wisdom of Jewish thought. I'm so glad you're here, ready to explore some of the deepest concepts that help us understand ourselves and our relationship with the Divine. Today, we're diving into a foundational text of Chabad Chassidut, the Tanya, by Rabbi Schneur Zalman of Liadi. This book is often called "the Written Torah of Chassidut" or "the Book of the Intermediates," and for good reason. It offers a radical, yet incredibly empowering, perspective on our spiritual lives.

Our focus today will be on a specific passage from Chapter 12, which defines a pivotal concept: the benoni, or the "intermediate person." You might think this sounds like an average person, but as we'll discover, the Tanya's benoni is anything but average in the conventional sense. This text offers a blueprint for spiritual striving that is both challenging and deeply reassuring, revealing a path accessible to each of us. So, let’s open our hearts and minds to this transformative teaching.

Hook

Have you ever felt caught between who you aspire to be and who you sometimes find yourself being? That internal tug-of-war between your higher aspirations – to be more patient, more kind, more connected to something spiritual – and those less noble impulses that occasionally whisper or even shout within you? Perhaps it’s a desire for an extra cookie when you're trying to eat healthy, a flash of irritation at a loved one, or a fleeting thought of envy. This isn't just a universal human experience; it's the very arena in which much of our spiritual growth takes place.

Many of us look at the concept of a "righteous person" – a tzaddik – and imagine someone who lives in a perpetual state of serenity, untouched by negative thoughts or desires. We might feel a pang of inadequacy, thinking, "That's wonderful, but that's not me. I'm too flawed, too human." And then there's the "wicked person," the rasha, whose actions are clearly outside the bounds of what is good. But what about everyone in between? Where do most of us fit into this spectrum? If a tzaddik is beyond temptation and a rasha succumbs to it, what about the person who feels temptation keenly but consistently chooses to resist? What about the person who struggles daily, yet never lets evil desires manifest in their actions or even in willing thought?

This is precisely the question that the Tanya addresses with its revolutionary concept of the benoni. It redefines what it means to be "intermediate," not as someone who sometimes sins and sometimes does good, but as a person engaged in a constant, active, and ultimately victorious battle for control over their inner world. It's about claiming sovereignty over your thoughts, words, and actions, even when your heart might be pulling in another direction. This teaching offers a powerful framework for understanding our inner landscape and, more importantly, for navigating it with purpose and strength, revealing that the path to true spiritual mastery lies not in the absence of struggle, but in the unwavering commitment to win each moment's battle.

Context

To truly appreciate the profound insights of Tanya, Chapter 12, it's essential to understand the historical and philosophical landscape in which it emerged. The Tanya was written by Rabbi Schneur Zalman of Liadi (1745-1812), the founder of the Chabad-Lubavitch movement, a branch of Hasidic Judaism. He was a brilliant Talmudist, Kabbalist, and philosopher, and his work synthesizes the mystical teachings of Kabbalah with the rational discipline of Jewish law and ethics.

The Tanya was initially penned as a guide for his students and followers, many of whom were struggling with the internal battle between their spiritual aspirations and their physical desires. Prior to the Tanya, popular Chassidic teachings often emphasized ecstatic prayer and emotional devotion, which could sometimes leave individuals feeling inadequate if they couldn't consistently reach those spiritual heights. The Tanya addresses this by providing a systematic, step-by-step approach to spiritual self-improvement, focusing on the intellectual understanding of God's unity and the inherent divine spark within every Jew.

One of the Tanya's most distinctive contributions is its psychological model of the human being, particularly the concept of the two souls: the Divine Soul (Nefesh Elokit) and the Animal Soul (Nefesh HaBehamit). The Divine Soul is our inherent connection to God, driven by a desire for holiness, truth, and mitzvot (commandments). The Animal Soul, on the other hand, is the source of our physical desires, ego, and self-preservation instincts. The Tanya posits that these two souls are in a constant state of tension, vying for control over the "small city" – the human body and its faculties.

Chapter 12, specifically, delves into the definition of the benoni, the intermediate individual. Before the Tanya, the terms tzaddik, benoni, and rasha were often understood in a more conventional sense: a tzaddik was someone whose good deeds outweighed their bad, a rasha was someone whose bad deeds outweighed their good, and a benoni was someone whose good and bad deeds were balanced. The Tanya dramatically redefines the benoni, elevating this category to a much higher spiritual plane, making it a truly aspirational goal for every Jew. This redefinition is crucial because it offers a practical, attainable path to spiritual greatness for those who, despite their best efforts, still feel the pull of their animal soul. It teaches that true spiritual victory is not necessarily the eradication of negative desires, but the consistent refusal to let them manifest in thought, speech, or action. This profound shift in understanding empowers individuals by showing them that the internal struggle itself, when met with unwavering commitment, is a sign of spiritual vitality and a pathway to deep connection.

Text Snapshot

Here is the passage we will be exploring today, from Tanya, Part I; Likkutei Amarim 12:5:

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 parts¹ “Brain”—thought; “mouth”—word; “the other limbs”—act.—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.² Though the benoni has never committed a sin in his life, he is still not deemed a tzaddik as long as his natural impulses have not been completely sublimated, as explained further in this chapter. On the other hand, past offences need not preclude one from attaining the rank of benoni, if there was proper repentance. At any rate, the rank of benoni, as defined in the Tanya, is far superior to the rank of tzaddik as defined generally when it is applied to one whose good deeds exceed the bad. Cf. above, ch. 1. However, the essence and being of the divine soul, which are its ten faculties,³ Above, ch. 3. 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, which is a time when the Supernal Intellect is in a sublime state;⁴ מוחין דגדלות i.e., the supernal sefirot of chochmah, binah, daat (chabad), are in a state of greatness. and likewise below, this is a propitious time for every man, when he binds his chabad (intellectual faculties) to G–d, to meditate deeply on the greatness of the En Sof, blessed is He, and to arouse the burning love in the right part of his heart, to cleave to Him by virtue of the fulfillment of the Torah and its commandments out of love. This is the essential aspect of the Shema, the recital of which is enjoined by the Torah⁵ Maimonides, Hilchot Keriat Shema 1:1. and of the blessings which precede and follow it, which are a Rabbinical enactment,⁶ Ibid., 1:7. the latter being the preparation for the fulfillment of the recital of the Shema, as is explained elsewhere.⁷ Reference is made here to the text of the blessing in the daily liturgy, which are designed to inspire surrender and ecstasy. Cf. below, ch. 49. At such time the evil that is in the left part is subjected to, and nullified in, the goodness that is diffused in the right part, from the wisdom, understanding, and knowledge (chabad) in the brain, which are bound to the greatness of the En Sof, blessed is He.⁸ The evil nature is then temporarily repressed, but not sublimated. 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. 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, because the brain rules over the heart [as explained in Raaya Mehemna, Parashat Pinchas]⁹ Cf. Zohar III:224a. by virtue of its innately created nature. 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, and divert his attention altogether from the craving of his heart toward the completely opposite direction, particularly in the direction of holiness.¹⁰ The doctrine of the inherent supremacy of intellect over emotion is one of the basic, though not original, tenets of Chabad. Comp. Maimonides, Guide 3:8. Thus it is written, “Then I saw that wisdom surpasses folly as light surpasses darkness.”¹¹ Ecclesiastes 2:13. 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”¹² Sotah 3a.] 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,¹³ Above, ch. 9. by means of her three garments, namely, thought, speech, and act of the 613 commandments of the Torah, as explained earlier. 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. For then the burning love of G–d is not in a revealed state in his heart, in the right part, but is only inwardly paved with hidden love that is the natural adoration in the divine soul, as will be explained later. Therefore it is possible for the folly of the wicked fool to rise openly in the left part of his heart, creating a lust for all material things of this world, whether permitted or, G–d forbid, prohibited, as if he had not prayed at all. Nevertheless, in regard to a forbidden matter, it does not occur to him to actually violate the prohibition, G–d forbid, and it remains in the realm of sinful thoughts, which are more serious than actual sin,¹⁴ See ch. 11, n. 4. and which can be forceful enough to rise to his mind, to distract him from the Torah and Divine service, as our Sages said, “There are three sins against which a man is daily not safeguarded: sinful thoughts, distraction in prayer….”¹⁵ “…and slanderous gossip.” Bava Batra 164b. However, the impression [of prayer] on the intellect and the hidden [i.e., innate] fear and love of G–d in the right part [of the heart] enable one to prevail and triumph over this evil of passionate craving, depriving it from gaining supremacy and dominion over the “city,” and from carrying out this desire from the potential into the actual by clothing itself in the bodily organs. Moreover, even in the mind alone, insofar as sinful thoughts are concerned, evil has no power to compel the mind’s volition to entertain willingly, G–d forbid, any wicked thought rising of its own accord from the heart to the brain, as discussed above.¹⁶ Beg. ch. 9. But no sooner does it reach there than 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, even to let his thoughts play on it willingly; how much more so to entertain any idea of putting it into effect, G–d forbid, or even to put it into words. For he who willfully indulges in such thoughts is deemed wicked at such time, whereas the benoni is never wicked for a single moment. So, too, in matters affecting a person’s relations with his neighbor, as soon as there rises from his heart to his mind some animosity or hatred, G–d forbid, or jealousy or anger, or a grudge and suchlike, he gives them no entrance into his mind and will. On the contrary, his mind exercises its authority and power over the spirit in his heart to do the very opposite and to conduct himself toward his neighbor with the quality of kindness and a display of abundant love, to the extent of suffering from him to the extreme limits without becoming provoked into anger, G–d forbid, or to revenge in kind, G–d forbid; but rather to repay the offenders with favors, as taught in the Zohar,¹⁷ I:201a. ff. that one should learn from the example of Joseph toward his brothers.

The Big Question

Who are we, really? This isn't just a philosophical query, but a deeply practical one in our spiritual lives. When we look at ourselves, especially in moments of weakness or temptation, we might see a mix of conflicting desires. There's the part of us that yearns for meaning, connection, and spiritual growth – to be patient, kind, honest, and truly engaged in positive actions. And then there's the part that is drawn to comfort, ease, ego, and sometimes even less constructive impulses – to lash out in anger, to procrastinate, to indulge in fleeting pleasures, or to harbor grudges. It's this internal landscape, this "small city" as the Tanya calls it, that is the battleground for our spiritual identity.

For centuries, Jewish thought, like many spiritual traditions, categorized people into broad archetypes: the tzaddik (the righteous), the rasha (the wicked), and the benoni (the intermediate). On the surface, these seem straightforward. A tzaddik is someone whose good deeds far outweigh their bad, perhaps even someone who has transcended evil inclinations. A rasha is someone whose bad deeds dominate. And a benoni would simply be an average person, balancing good and bad. Many of us, if asked to place ourselves, would probably opt for benoni in this conventional sense, perhaps with a touch of humility or even resignation. "I'm not perfect," we might say, "but I'm trying."

However, the Tanya revolutionizes this understanding, particularly the definition of the benoni. It essentially asks us to reconsider what "intermediate" truly means in a spiritual context. Is it merely a passive state of balance, or is it an active, dynamic struggle? The Tanya's answer is profound: the benoni is not someone who occasionally falters and sometimes succeeds. The benoni is someone who never sins. Not in action, not in speech, and not even in willing, persistent thought.

This redefinition immediately challenges our self-perception. "Never sins?" we might exclaim. "That sounds like a tzaddik to me! If that's the benoni, then who am I? Am I doomed to be a rasha forever, or at best, something less than even an intermediate person?" This is the "Big Question" that the Tanya forces us to confront. It pushes us beyond a simplistic tally of good and bad deeds and invites us into a deeper examination of our inner world, our motivations, and our capacity for self-mastery.

To illustrate, imagine three individuals attempting to run a marathon. The rasha (in the Tanya's terms) might be someone who starts the race but quickly gives up, perhaps even turning back or sabotaging others. The conventional benoni might be someone who runs some stretches well, walks others, and occasionally gets distracted, but eventually finishes. The conventional tzaddik might be a seasoned athlete, running effortlessly and finishing strong.

Now, apply the Tanya's definition. The tzaddik is someone who not only runs the marathon flawlessly but has trained their body to such an extent that they feel no desire to stop, no fatigue, no pain. Their internal desires are entirely aligned with the goal. The rasha is someone who actively chooses to sabotage their race or others. And the Tanya's benoni? This person feels every single pang of fatigue, every urge to stop, every craving for a break. Their legs ache, their lungs burn, their mind screams for rest. But they never stop running, not for a single step, not for a single moment. They constantly overcome the desire to quit, pushing through with sheer willpower and dedication. They never actually stop or give up.

So, the "Big Question" becomes: Can I be a benoni? Can I, despite the persistent internal temptations, consistently choose the path of holiness in my thoughts, words, and actions? The Tanya argues that yes, this state is attainable for everyone, not by eradicating the evil inclination, but by mastering it. It shifts the focus from the presence of negative desires to our response to them. It teaches that our true spiritual identity is forged in the crucible of this inner struggle, where our conscious choices, fueled by intellect and the innate divine soul, can always triumph over the animal soul's pull. This isn't just a definition; it's a profound call to action, offering a path to spiritual greatness that acknowledges the reality of our human struggles while simultaneously affirming our inherent capacity for divine connection and mastery.

One Core Concept

The single most pivotal concept we extract from this passage, and indeed from the Tanya's entire framework, is that the benoni is defined not by the absence of evil inclination, but by the absolute and consistent mastery over it in thought, speech, and action.

This is a radical departure from conventional understanding. Most people, when contemplating spiritual perfection, imagine a state where negative desires simply cease to exist. A tzaddik, in many popular conceptions, is someone who no longer feels temptation, whose heart is purely aligned with God's will. The Tanya, however, teaches that this level of sublimation, where the animal soul's essence is transformed, is the unique hallmark of a true tzaddik.

For the benoni, the animal soul, with its inherent desires and selfish impulses, remains fully present and active. It continues to generate thoughts of lust, anger, jealousy, and ego. The benoni feels these urges just as intensely as anyone else. However, the crucial distinction is that these urges never translate into action, speech, or even willful, persistent negative thought. The benoni is an individual who constantly, moment by moment, wins the internal battle. Their intellect and divine will exert unwavering control, preventing the animal soul from "clothing itself" in the body's "garments" (thought, speech, action) to commit any transgression.

Think of it like a skilled martial artist. They don't win a fight by wishing their opponent away; they win by consistently blocking, dodging, and countering every move their opponent makes. The opponent (the evil inclination) is always there, always trying, but the martial artist (the benoni) is always victorious. This means the benoni is engaged in a continuous, active struggle, a spiritual workout that strengthens their resolve and deepens their connection to holiness. It's a path of constant vigilance and conscious choice, a testament to the power of human will guided by divine intellect. This redefines spiritual aspiration, making a high level of spiritual achievement accessible not just to a select few born with unique gifts, but to anyone committed to the ongoing inner struggle.

Breaking It Down

Let's unpack this profound text, section by section, layer by layer, drawing out its insights with examples, nuances, and connections to other Jewish sources.

The "Small City" and its Occupants

The text begins by referring to the benoni as one "in whom evil never attains enough power to capture the ‘small city,’ so as to clothe itself in the body and make it sin." This "small city" is a central metaphor in the Tanya, representing the human body and soul.

• Analogy 1: The Walled City: Imagine a medieval walled city. It has gates, a king's palace, a marketplace, and a general populace. The king (the divine soul) desires to rule justly and build a thriving, holy city. The rebellious faction (the animal soul) seeks to seize control, exploit resources, and lead the city into ruin. The benoni is like a city where the king's loyal guards (intellect and willpower) are so vigilant and strong that the rebellious faction, though always present and plotting within the city walls, can never actually storm the palace (the brain) or seize the city's gates (speech and action) to carry out their harmful intentions. They might cause a ruckus in the marketplace (negative emotions in the heart), but they are always contained.
• Analogy 2: The Ship's Captain: Consider a ship at sea. The captain (the divine soul/intellect) has a clear destination (holiness). The crew (emotions, desires) is sometimes lazy, sometimes rebellious, wanting to steer the ship off course towards pleasure islands or dangerous reefs. The benoni is a captain who, despite the crew's grumbling, desires, and even mutinous thoughts, always maintains firm control of the helm and the ship's direction. The ship never deviates from its righteous path, even if the crew is internally unhappy.
• Nuance: The City is Not Purged: A crucial nuance here is that the evil is within the city. The benoni does not eradicate the rebellious faction; they merely prevent it from taking over. This distinguishes the benoni from the tzaddik, who, in the Tanya's view, has transformed the rebellious faction into loyal citizens, or even entirely purged them from the city, leaving only pure devotion. For the benoni, the struggle is continuous, a constant vigilance against internal threats.

The Three Garments of the Soul

The text speaks of "the three 'garments' of the animal soul, namely, thought, speech, and act" and contrasts them with "the three garments of the divine soul... thought, speech, and act engaged in the 613 commandments of the Torah."

• Understanding "Garments": In Kabbalistic thought, "garments" (Levushim) refer to the external expressions or manifestations of the soul. Just as a person's clothes express something about them, so too do our thoughts, words, and actions serve as the "garments" through which our inner soul expresses itself in the physical world. Each soul – divine and animal – has its own set of these garments.
• Analogy 1: A Musician and Their Instruments: Imagine a musician. They have an inner musicality, an essence. To express it, they use instruments – a piano (thought), their voice (speech), their hands (action). The divine soul's "music" is the melody of Torah and Mitzvot. The animal soul's "music" is often discordant, self-serving, or destructive. The benoni ensures that only the divine soul's music is played through the instruments of the body. The animal soul might want to bang on the drums, but it's never given the opportunity.
• Analogy 2: Software on a Computer: The computer hardware (the body) can run various programs (garments). The divine soul wants to run programs of holiness, kindness, and Torah study. The animal soul wants to run programs of selfishness, gossip, or forbidden desires. The benoni ensures that only the divine soul's software is ever executed on the computer. Even if the animal soul's programs are installed and available, they are never run.
• Textual Layer: Deuteronomy 6:5: The verse "And you shall love the L-rd your G-d with all your heart, and with all your soul, and with all your might" (Deuteronomy 6:5) is often interpreted by the Sages to encompass all aspects of our being. The "might" (me'odecha) includes our possessions and, by extension, our actions. The "soul" (nafshcha) our speech, and the "heart" (levavcha) our thoughts. The benoni directs all three of these "garments" to the service of God, fulfilling this verse in its broadest sense.

The Benoni's Unwavering Purity

The text emphatically states, "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." This is the core of the Tanya's radical redefinition.

• Clarification: The Benoni is Not a Conventional "Average Person": This statement directly refutes the conventional understanding of the benoni as someone whose good and bad deeds are balanced. The Tanya's benoni is not someone who sometimes slips up. They maintain an impeccable record of action, speech, and conscious thought. They are, in a practical sense, sinless.
• Counterargument: "Isn't this impossible for me?" Many might read this and feel despair. "If I've ever sinned, I can't be a benoni!" However, footnote 2 clarifies: "past offences need not preclude one from attaining the rank of benoni, if there was proper repentance." This is crucial. Teshuvah (repentance) has the power to erase past sins, allowing one to begin anew and strive for the benoni state from that moment forward. The emphasis is on the present and future commitment to never sin.
• Textual Layer: Talmudic Perspective on Sin and Folly: The Talmud (Sotah 3a) states, "A person does not sin unless a spirit of folly (ruach shtut) enters him." This aligns perfectly with the Tanya's view. The benoni never allows this "spirit of folly" to capture their mind and body. While the animal soul might suggest foolishness, the divine intellect prevents it from taking hold. The benoni's wisdom consistently "surpasses folly," as Ecclesiastes 2:13 states, "Then I saw that wisdom surpasses folly as light surpasses darkness." Just as light instantly dispels darkness, so too does the wisdom of the divine soul instantly dispel the foolishness of the kelipah from manifesting in action or willing thought.

The Temporary Sovereignty of the Divine Soul's Essence

The text then introduces a crucial distinction: "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..."

• Essence vs. Garments: We've discussed the "garments" (thought, speech, action). Now, the Tanya introduces the "essence and being" of the soul, referring to its deeper faculties, particularly the ten sefirot (intellectual and emotional attributes) of the divine soul. While the benoni always controls their garments, their essence of love and fear of God is not constantly revealed and dominant over the essence of the animal soul.
• Analogy 1: A King's Public Appearance: A king might always be in charge of his kingdom (his garments are always righteous laws and decrees). But his personal presence, his full majesty, might only be revealed on special occasions – coronations, state dinners, or addressing the people. During these times, his full authority and inspiring presence are palpable, silencing any dissent. Similarly, the divine soul's essence shines forth with full, revealed power during specific spiritual moments.
• Analogy 2: A Sunbeam in a Dark Room: The room is dark (the evil inclination is active). You turn on a flashlight (your willpower, controlling garments). The darkness is pushed back, but it's still there around the beam. Now, imagine a powerful sunbeam suddenly bursting through a window (prayer, meditation). The entire room is flooded with light, and the darkness is completely nullified, subjected to the overwhelming brightness. This is the temporary state during prayer. When the sunbeam departs, the darkness (evil inclination) is still present.
• Prayer as a "Propitious Time": During Shema and Amidah, by "binding his chabad (intellectual faculties) to G-d, to meditate deeply on the greatness of the En Sof," the benoni arouses "burning love in the right part of his heart." This is a time of mochin de'gadlut, "expanded consciousness," where the divine intellect is in a sublime state, elevating the individual's consciousness.
• Evil "Subjected and Nullified": At such times, the evil in the left part of the heart (the seat of the animal soul) is "subjected to, and nullified in, the goodness that is diffused in the right part." Footnote 8 clarifies: "The evil nature is then temporarily repressed, but not sublimated." This is key. It's not gone; it's merely overwhelmed, like darkness by light. It's a powerful experience, but it's not a permanent transformation of the animal soul's essence.

The Reawakening and the Brain's Dominion

"However, after prayer, when the state of sublimity of the Intellect... departs, the evil in the left part reawakens, and he begins to feel a desire for the lusts of the world and its delights."

• The Persistence of the Animal Soul: This directly addresses the reality of spiritual life. Even after a powerful spiritual experience, the animal soul doesn't vanish. It reawakens, its desires return. This is normal, and for the benoni, it is the starting point of their daily spiritual work.
• The Brain Rules the Heart: Yet, the text asserts, "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... because the brain rules over the heart... by virtue of its innately created nature." This is a fundamental tenet of Chabad philosophy, as noted in footnote 10, connecting to Maimonides.
• Analogy 1: A Judge and a Prosecutor: The heart (emotions, desires) is like a prosecutor presenting a case for self-indulgence or anger. The brain (intellect, divine soul) is the judge. The judge hears the arguments but ultimately has the power to rule against them, to dismiss the case, and to issue a decree for the opposite. The benoni's judge always rules righteously.
• Analogy 2: A Wild Horse and a Skilled Rider: The animal soul is a powerful, wild horse, full of raw energy and desires. The brain is the skilled rider. The horse may buck and rear, but the rider, with strength and technique, never lets it run wild or go off course. The horse's energy is still there, but it is controlled and directed.
• Diverting Attention: The Active Choice: The benoni does not just suppress the desire; they "divert his attention altogether from the craving of his heart toward the completely opposite direction, particularly in the direction of holiness." This is an active, conscious process of redirection.
• Textual Layer: Proverbs 4:23: "Guard your heart above all else, for it determines the course of your life." While the Tanya emphasizes the brain's rule, this proverb highlights the critical importance of the heart. The benoni uses the brain's power to guard the heart, preventing negative desires from taking root and shaping their life's course.

The Nature of Sinful Thoughts

The text addresses the challenging area of sinful thoughts: "Nevertheless, in regard to a forbidden matter, it does not occur to him to actually violate the prohibition... and it remains in the realm of sinful thoughts, which are more serious than actual sin... and which can be forceful enough to rise to his mind, to distract him from the Torah and Divine service..."

• The Benoni's Inner Struggle: Even the benoni is not immune to negative thoughts arising spontaneously. These are not chosen thoughts but impulses from the animal soul. This is where the profound struggle lies.
• Distinction: Arising vs. Willful Indulgence: This is a crucial nuance. A negative thought might "rise of its own accord from the heart to the brain." This is not a sin for the benoni. The sin occurs if one "willfully indulges in such thoughts," "let his thoughts play on it willingly," or "accept it willingly."
• Analogy: An Unwanted Visitor: A negative thought is like an uninvited guest knocking at your door. The benoni immediately refuses to open the door, doesn't even engage in conversation through the peephole. A rasha might invite the guest in for tea. Someone struggling might open the door a crack, listen for a bit, and then reluctantly close it. The benoni slams the door shut instantly.
• Textual Layer: Talmud - "Sinful Thoughts are Worse than Sin": Footnote 14 references the idea that sinful thoughts can be "more serious than actual sin." While this is a complex Talmudic discussion (Yoma 29a), one interpretation is that a thought can encompass a broader, more profound internal rebellion against God's will than a single physical act. Another is that thoughts are harder to escape and can consume a person more deeply. The benoni is aware of this danger and therefore swift in rejection.
• Textual Layer: Bava Batra 164b: Footnote 15 cites the Sages: "There are three sins against which a man is daily not safeguarded: sinful thoughts, distraction in prayer [and slanderous gossip]." This underscores the persistent nature of these internal challenges for all people, even the striving benoni. The benoni's greatness is not that these thoughts don't occur, but that they are not safeguarded from them by nature, but by constant vigilance and active rejection.

The Triumph in Interpersonal Relations

Finally, the text extends the benoni's mastery to the realm of human interactions: "So, too, in matters affecting a person’s relations with his neighbor, as soon as there rises from his heart to his mind some animosity or hatred... he gives them no entrance into his mind and will. On the contrary, his mind exercises its authority and power over the spirit in his heart to do the very opposite and to conduct himself toward his neighbor with the quality of kindness and a display of abundant love..."

• The Ultimate Test: Interpersonal relations are often considered the true measure of a person's spiritual refinement. It's easy to be spiritual in a synagogue or during prayer; it's much harder when dealing with annoying neighbors, unfair colleagues, or difficult family members.
• Active Overcoming: The benoni doesn't just suppress anger or resentment; they actively do the very opposite. This is a proactive choice to replace negative emotions with positive ones.
• Analogy: Joseph and His Brothers: Footnote 17 points to the example of Joseph. After being sold into slavery by his brothers, enduring years of hardship, and then rising to power, Joseph had every reason for revenge. Yet, he not only forgave them but supported them, explaining, "You intended to harm me, but God intended it for good" (Genesis 50:20). This is the epitome of the benoni's ideal: transforming animosity into abundant love and kindness, even when suffering "to the extreme limits."
• Textual Layer: Hillel's Golden Rule: "That which is hateful to you, do not do to your fellow" (Shabbat 31a). The benoni takes this a step further, not just refraining from harm but actively seeking to do good, even in the face of harm. This reflects the highest ethical standard, demonstrating that spiritual mastery is not just about personal purity but about transforming the world through positive interactions.

In essence, the Tanya's definition of the benoni paints a picture of a spiritual warrior, constantly engaged in battle, consistently victorious, not because the enemy is absent, but because the warrior is exceptionally skilled, vigilant, and unwavering in their commitment to the Divine King. It's a path of active, conscious choice, moment by moment, day by day, accessible to anyone who dedicates themselves to the struggle.

How We Live This

The concept of the benoni is not merely an abstract spiritual category; it's a practical blueprint for daily living, a guide for transforming our inner world and, consequently, our external actions. Here's how we can integrate these profound teachings into our lives.

The Power of Daily Prayer and Meditation

The Tanya highlights prayer, specifically Shema and Amidah, as "propitious times" when the divine soul's essence can achieve temporary sovereignty. This isn't just about reciting words; it's about engaging in deep, intellectual meditation.

• The Practice: Dedicate time each day, particularly during morning prayers, to truly connect with the words and their meaning. Before the Shema and Amidah, take a few moments for hitbonenut – contemplative meditation.
  • Step 1: Intellectual Contemplation (Chabad): Focus your mind on the greatness of the En Sof (the Infinite God). Think about the vastness of the universe, the intricate design of nature, the sheer power and wisdom of the Creator. Visualize God's infinite presence filling all reality, transcending all limitations. Reflect on the idea that everything exists only through His continuous divine energy.
  • Step 2: Arousing Love and Awe: As you intellectually grasp this greatness, allow it to penetrate your heart. Don't just think it; feel it. Let a sense of awe, humility, and profound love for God well up within you. This is the "burning love in the right part of his heart" the Tanya speaks of. This love isn't just an emotion; it's a desire to connect, to cleave to God through His Torah and Mitzvot.
  • Step 3: Intentional Recitation: With this awakened love and awe, recite the Shema and Amidah. Each word becomes imbued with deeper meaning and intention (kavanah). During the Shema, affirm God's absolute unity and your commitment to Him. During the Amidah, present your requests and praises from a place of deep connection.
• Variations & Nuance: You don't need to be a Kabbalist to do this. Start simply: before Shema, close your eyes for a minute and think of one aspect of God's greatness (e.g., Creator of the world, sustainer of life). Allow that thought to generate a feeling of gratitude or reverence. As you progress, you can delve into more complex Chassidic texts for deeper meditative prompts. The key is active engagement of the intellect and heart, not passive recitation. This practice temporarily nullifies the animal soul's grip, giving your divine soul a vital spiritual boost that carries over into the rest of your day.

Mastering Thought Control: "Thrusting Out with Both Hands"

The benoni is defined by their refusal to entertain wicked thoughts willingly. This is a moment-by-moment practice.

• The Practice:
  • Step 1: Vigilant Awareness: Become acutely aware of the thoughts that enter your mind. This requires mindfulness. Notice when a negative thought – be it jealousy, anger, lust, gossip, self-pity, or even just unproductive worry – arises.
  • Step 2: Immediate Rejection: The moment you identify it as a negative thought, immediately "thrust it out with both hands." This isn't a passive dismissal; it's an active, firm mental rejection. Imagine literally pushing it away. Do not engage with it, do not analyze it, do not let it "play on it willingly."
  • Step 3: Active Redirection: Crucially, simply rejecting isn't enough. As the Tanya states, "divert his attention altogether from the craving of his heart toward the completely opposite direction, particularly in the direction of holiness." Replace the negative thought with a positive one.
    • Example 1 (Anger): If a thought of anger or resentment towards someone arises, immediately push it away. Then, actively think of a positive quality that person has, or a time they helped you, or a general thought of lovingkindness. You could even say a silent prayer for their well-being.
    • Example 2 (Lust/Forbidden Desire): If a distracting or inappropriate thought enters your mind, immediately reject it. Then, consciously pivot to a thought of Torah, a Mitzvah you need to do, or a concept of God's holiness. Recite a verse from Tehillim (Psalms) or a teaching you've learned.
  • Variations & Nuance: This is like building a muscle. At first, it's hard. The thoughts might come back. But with consistent practice, the "thrusting out" becomes faster and more automatic. The goal is to never willfully indulge. Recognize that the initial arising of the thought is not a sin; the sin is in allowing it to stay and develop. This practice also strengthens the brain's "rule over the heart."

Guarding Speech (Shmirat HaLashon)

Our words are powerful. The benoni ensures their speech is always aligned with holiness.

• The Practice: Before speaking, pause. Ask yourself: Is this necessary? Is this kind? Is this true? Is this constructive? (This is often called the "Four Gates" test).
  • Example 1 (Gossip/Slander): If you feel the urge to share negative information about someone, even if it's true, immediately ask if it fulfills a constructive purpose (e.g., preventing harm). If not, refrain. Redirect the urge to speak by instead saying something positive about that person, or by discussing a Torah insight, or sharing a positive story.
  • Example 2 (Anger in Speech): When provoked, the benoni consciously chooses not to respond in kind. Instead of lashing out, they might take a deep breath, remain silent, or choose words that de-escalate rather than inflame. This aligns with the teaching that "a soft answer turns away wrath" (Proverbs 15:1).
  • Using Speech for Holiness: Actively seek opportunities to use your speech for good: offering encouragement, sharing words of Torah, saying blessings, engaging in prayer, comforting the grieving, offering praise to God.
• Variations & Nuance: This isn't about becoming silent or detached. It's about conscious, intentional speech. It’s about recognizing that every word has spiritual weight. Just as the benoni controls thoughts, they control the "garment" of speech, ensuring it is always in service of the divine.

Active Kindness and Interpersonal Transformation

The benoni's mastery extends to their interactions with others, even those who cause them pain. The example of Joseph is paramount.

• The Practice:
  • Step 1: Identifying Negative Emotions: When animosity, hatred, jealousy, anger, or a grudge arises in response to someone's actions, acknowledge the feeling, but immediately prevent it from entering your "mind and will."
  • Step 2: Proactive Kindness: Instead of succumbing to the negative emotion, actively choose to do the "very opposite." This means acting with kindness and displaying "abundant love," even to those who have wronged you.
    • Example 1 (Dealing with an Offender): If someone has wronged you, instead of seeking revenge or harboring resentment, consciously look for an opportunity to do them a favor, to offer assistance, or to speak kindly about them. This is incredibly challenging but is the essence of the benoni's strength. Joseph's actions towards his brothers were not just forgiveness, but active provision and protection.
    • Example 2 (General Interpersonal Conduct): Extend this principle to all interactions. Seek to give others the benefit of the doubt, to judge them favorably, to be patient with their shortcomings, and to actively look for ways to help and support them. Even if you don't feel "abundant love" in your heart initially, act as if you do. The act itself can, over time, transform the heart.
  • Variations & Nuance: This is not about being a doormat. It's about inner control and choosing to elevate the relationship, or at least your part in it, to a higher spiritual plane. It's about recognizing that true strength lies not in reacting to negativity with negativity, but in transforming it with positive action. This is the ultimate expression of the brain ruling the heart, redirecting the "spirit in his heart" towards goodness.

Consistent Torah Study and Mitzvah Observance

The "garments of the divine soul" are "thought, speech, and act engaged in the 613 commandments of the Torah." Consistent engagement with Torah is fundamental.

• The Practice:
  • Regular Learning: Make Torah study a fixed part of your daily routine. This could be a few minutes of Chumash (Pentateuch), Mishnah, Gemara, Halakha (Jewish Law), or Chassidut. The key is consistency.
  • Intentional Mitzvah Performance: Approach every Mitzvah, whether it's putting on tefillin, lighting Shabbat candles, giving charity, or being honest in business, with conscious intention. Understand its meaning and connect it to God's will.
• Variations & Nuance: Torah study fills the mind with holy thoughts, leaving less room for negative ones. It provides the intellectual framework that enables the brain to rule the heart. Each Mitzvah performed with intention strengthens the divine soul's garments and reinforces its dominion over the body. It’s not just about "doing" Mitzvot, but about living them, allowing them to permeate your thoughts, speech, and actions. This constant immersion in holiness is what empowers the benoni to consistently overcome the reawakening of the animal soul's desires.

By diligently practicing these aspects – intentional prayer and meditation, vigilant thought control and redirection, mindful speech, proactive kindness, and consistent Torah and Mitzvot – we actively engage in the struggle to become a benoni. It's a challenging path, but it's one that promises profound spiritual growth and a deep sense of purpose, knowing that with every conscious choice, we are actively revealing the divine within us.

One Thing to Remember

If there's one overarching message to carry with us from today's deep dive into the Tanya's definition of the benoni, it is this: Your spiritual greatness is measured not by the absence of struggle, but by your unwavering commitment to win every single internal battle, moment by moment.

The benoni is not someone for whom the evil inclination has vanished. It is someone for whom the evil inclination is always present, always active, always tempting, but never victorious in its attempts to manifest in thought, speech, or action. This means that the path of the benoni is one of constant, active engagement, a continuous spiritual exercise that strengthens the divine soul and its control over the body. It acknowledges the reality of our human nature – that desires and challenges will arise – but it simultaneously empowers us with the knowledge that we possess the innate capacity, through our intellect and divine soul, to always choose the good.

So, don't be discouraged by internal temptations or negative thoughts that may arise. They are a sign that your animal soul is alive and active. Your spiritual task, as a benoni-in-training, is not to eradicate these feelings (that's the tzaddik's domain), but to consistently, firmly, and immediately prevent them from translating into deeds, words, or willing, sustained thoughts. It's about the power of your conscious choice, the absolute sovereignty of your willpower guided by your divine intellect. You are a warrior in your own "small city," and every single time you choose holiness over temptation, you are not just resisting; you are winning, you are strengthening your connection to the Divine, and you are fulfilling your true spiritual potential. This battle is your path to greatness, and it is a path accessible to every single one of us.