Judaism 101: The Foundations

The Path of the "Intermediate" Soul

This lesson will explore a foundational concept in Chassidic philosophy, as articulated in the Tanya, specifically concerning the spiritual state of a person known as the benoni, or the "intermediate" person. We'll delve into what this unique spiritual classification means for our daily lives and how understanding it can offer a powerful perspective on our spiritual journey.

Hook

Imagine a spiritual battlefield within each of us. On one side, we have the forces that pull us towards fleeting desires, earthly pleasures, and even negative impulses. On the other, we have a spark of the Divine, a yearning for holiness, truth, and connection to something greater. We often think of spiritual progress in terms of achieving a perfect, saintly state – the tzaddik, the righteous one. But what if there's another, perhaps even more relatable, model for spiritual life? What if the most common, yet profoundly significant, spiritual state is not one of perfect victory, but of ongoing, successful management of this inner battlefield? This is the world we enter when we explore the concept of the benoni, the "intermediate" person, as described in the Tanya. It's a concept that offers a realistic and empowering framework for understanding our own spiritual struggles and triumphs.

Context

The Tanya, written by Rabbi Shneur Zalman of Liadi in the late 18th century, is a seminal work of Chassidic philosophy. It aims to make complex spiritual ideas accessible to the average person, offering a practical guide for spiritual growth. The book is structured into different parts, with Likkutei Amarim (Collected Sayings) being the first and most foundational. Within Likkutei Amarim, the Tanya categorizes individuals into three spiritual levels: the tzaddik (righteous), the rasha (wicked), and the benoni (intermediate). This particular passage, Likkutei Amarim 12:5, focuses on defining and explaining the benoni. Understanding this concept requires grasping the Tanya's core idea of the "two souls" within each person: the animal soul, driven by instinct and physical desires, and the divine soul, which yearns for connection to G-d. The Tanya uses the metaphor of a "small city" to represent the body, with the brain as its ruler.

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 (the "husks" or forces of impurity), 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.

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 prayer... 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... However, after prayer, when the state of sublimity... departs, the evil in the left part reawakens, and he begins to feel a desire for the lusts of the world and its delights. Yet, because the evil has not the sole authority and dominion over the “city,” it is unable to carry out this desire from the potential into the actual by clothing itself in the bodily limbs, in deed, speech, and persistent thought... Thus it is written, “Then I saw that wisdom surpasses folly as light surpasses darkness.”... 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... 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... 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... 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.

Breaking It Down

The "Small City" and Its Inhabitants

The Tanya uses a powerful metaphor: the human body is like a "small city," and within this city, there are two primary forces at play, representing the two souls.

The Animal Soul: The "Kelipah"

• Nature: This soul is driven by instinct, desire, and the need for physical survival and pleasure. It's connected to the material world and its temptations. The Tanya refers to its impulses as originating from the kelipah, which means "husks" or "shells." These husks obscure the divine light, representing forces that separate us from G-d.
• Manifestation: The animal soul expresses itself through "three garments":
  • Thought: The impulses and ideas that arise in the mind.
  • Speech: The words we utter.
  • Action: The deeds we perform.
• The Danger: When the animal soul's impulses dominate, these three garments can be used to sin, "clothe themselves in the body," and "defile" it. This means our thoughts, words, and actions become vehicles for transgression.

The Divine Soul: The Spark of G-d

• Nature: This soul is a "spark of G-d above," inherently pure and yearning for holiness and connection to the Divine. It is the source of our higher aspirations, our capacity for love, kindness, and spiritual understanding.
• Manifestation: The divine soul also expresses itself through "three garments":
  • Thought: Contemplation of G-d's greatness, Torah study, prayerful reflection.
  • Speech: Reciting prayers, speaking words of Torah, offering blessings.
  • Action: Performing Mitzvot (commandments), acts of kindness, charity.
• The Goal: The ultimate aim is for these divine soul garments to be "implemented in the body," guiding our thoughts, speech, and actions towards holiness and observance of the 613 Mitzvot of the Torah.

Defining the Benoni: The Master of the City

The benoni is the person who successfully manages the dynamic between these two souls.

• Never Wicked: Crucially, the benoni "has never committed, nor ever will commit, any transgression." This doesn't mean they are never tempted, but rather that the animal soul's impulses never succeed in taking over the "city" and leading to sin. The name "wicked" cannot be applied to them, even for a moment.
• The "Small City" Analogy: The brain is the ruler of this "small city." The benoni has the intellectual capacity, stemming from the divine soul, to control the heart's desires and prevent them from being acted upon. As the text states, "wisdom surpasses folly as light surpasses darkness." The light of wisdom, embodied by the divine soul, can banish the darkness of impulsive folly.
• Not a Tzaddik: While the benoni never sins, they are not yet a tzaddik. The footnote explains this distinction: a tzaddik has completely sublimated their natural impulses, meaning they no longer even arise, or are entirely transformed. The benoni, however, still experiences the stirrings of the animal soul. The difference lies in the essence and being of the souls. In the benoni, the animal soul's essence remains, even if its power to act is suppressed.
• Temporary Sovereignty: The divine soul doesn't always hold undisputed sway. There are specific times, like during prayer (reciting Shema or Amidah), when the divine soul's influence is strongest. During these moments, the intellect is heightened, and the "burning love of G-d" can be felt intensely. The evil impulses are temporarily "subjected to, and nullified."
• The Reawakening of Desire: The challenge for the benoni is that after these heightened spiritual moments, the animal soul "reawakens." Desires for worldly pleasures can resurface.
• Control Over Action, Not Always Thought: Here's the key: the benoni is unable to carry out these desires into actual sin. The animal soul, though awakened, cannot "clothe itself in the bodily limbs, in deed, speech, and persistent thought" to the point of actual transgression. The intellect, guided by the divine soul, intervenes.
• Sinful Thoughts Remain a Challenge: The benoni is vigilant against actual sin. However, sinful thoughts can still arise and be a distraction, even a powerful one. The text acknowledges this, quoting our Sages that "a man does not sin unless a spirit of folly enters into him." The benoni actively rejects these thoughts, "thrusts it out with both hands," and refuses to entertain them willingly. This active rejection is what prevents them from becoming actual sins.
• Innate Love and Fear: The text highlights that the benoni possesses an "innate fear and love of G-d" in the "right part" of their heart. This inner disposition, even when not overtly expressed as burning love, allows them to triumph over passionate craving and prevent it from leading to action.
• The Essence Remains: The crucial distinction from the tzaddik is that the essence of the animal soul is not eradicated. The benoni experiences the internal struggle, but consistently chooses the path of holiness by preventing those desires from manifesting as sinful actions or even prolonged sinful thoughts.

How We Live This

The Realistic Path to Holiness

The concept of the benoni offers a profound and encouraging perspective on spiritual life. It tells us that:

• Perfection Isn't the Starting Point: We don't need to wait until we are perfect to live a meaningful Jewish life. The benoni state is achievable and is, in fact, the model for most people.
• Inner Struggle is Normal: Experiencing desires, temptations, and distractions is not a sign of failure; it's part of the human condition. The spiritual work lies in how we manage these internal conflicts.
• Conscious Choice Matters: The benoni isn't passively good; they are actively engaged in controlling their impulses. This involves mindful awareness of our thoughts, speech, and actions, and making conscious choices to align them with our values and G-d's will.
• Intellect as a Tool for Control: The emphasis on the brain ruling the heart highlights the power of our intellect. By focusing our minds on higher pursuits, on Torah, and on G-d's greatness, we can gain control over our emotions and desires.
• Vigilance Against Actual Sin: The primary goal is to prevent actual transgression. This requires self-awareness and a commitment to not act on negative impulses.
• The Power of Prayer: Times of prayer are opportunities to strengthen our connection to the Divine and reinforce our commitment to holiness, creating a buffer against future temptations.
• Dealing with Sinful Thoughts: Even if sinful thoughts arise, the benoni actively rejects them. This means not dwelling on them, not analyzing them, and not allowing them to take root. It's about redirecting our mental energy towards positive and holy pursuits.
• Emulating Joseph: The example of Joseph, who repaid offenders with favors, illustrates the ideal behavior for a benoni in interpersonal relationships. Instead of reacting with anger or revenge when wronged, the benoni strives for kindness, love, and generosity, even in difficult situations.

Practical Applications:

• Mindfulness: Pay attention to your thoughts and feelings. When a negative impulse arises, pause before acting.
• Prayer and Study: Regularly engage in prayer and Torah study to strengthen your connection to G-d and your commitment to holiness.
• Positive Affirmations/Intention Setting: Before engaging in challenging situations, set an intention to act with kindness and integrity.
• Redirecting Thoughts: When a negative or distracting thought arises, consciously redirect your mind to something positive, spiritual, or productive.
• Acts of Kindness: Proactively engage in acts of kindness, which can help cultivate a heart of compassion and G-dly love, overriding negative impulses.

One Thing to Remember

The benoni is not someone who never experiences temptation, but rather someone who consistently uses their intellect and inner G-dly spark to prevent those temptations from leading to sinful actions. It's about mastering the "small city" within us, ensuring that the divine soul's "garments" of thought, speech, and action are dedicated to holiness.