Tanya, Part I; Likkutei Amarim 12:5

Hook

Imagine a meticulously tended garden, where vibrant blossoms of devotion coexist with the persistent whispers of weeds. The gardener, a benoni, doesn't pretend the weeds aren't there, but their presence never overpowers the beauty of the flowers. This is the internal landscape described in the Tanya, a testament to a profound spiritual discipline rooted in the heart of Jewish thought.

Context

Place

This passage, specifically Likkutei Amarim Chapter 12, Verse 5 of the Tanya, originates from the Chabad Hasidic movement, a prominent branch of Hasidism. While Hasidism emerged in Eastern Europe, its teachings, including the Tanya, have resonated and been adopted across the Jewish world, influencing various communities.

Era

The Tanya was compiled by Rabbi Shneur Zalman of Liadi, who lived from 1745 to 1812. This period marks the height of the Hasidic movement, a spiritual and social revolution within Judaism that sought to make divine service accessible and joyful to all.

Community

The Tanya is a foundational text for the Chabad-Lubavitch community, but its concepts of spiritual struggle and self-mastery are universally relevant within Orthodox Judaism and beyond. Its influence has reached Sephardi and Mizrahi communities through the broader dissemination of Hasidic thought, often integrated into existing traditions and interpretations.

Text Snapshot

The text introduces the concept of the benoni, the "intermediate" person, whose inner struggle is characterized not by the absence of evil inclination, but by its inability to gain ultimate dominion.

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.

This state is not one of sinless perfection, but of active, ongoing resistance.

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… 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 of the Intellect of the En Sof… 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, even in this resurgence of desire, the benoni possesses the tools for control.

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… 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.

The passage concludes by emphasizing that the benoni is never considered wicked, even when facing temptations.

For he who willfully indulges in such thoughts is deemed wicked at such time, whereas the benoni is never wicked for a single moment.

Minhag/Melody

The Tanya's concept of the benoni deeply resonates with the Sephardi and Mizrahi emphasis on the meticulous and conscious engagement with mitzvot (commandments). While the Tanya provides a specific framework for understanding the internal struggle, the practice of kavanah (intention and concentration) in prayer, so central to these traditions, mirrors the benoni's effort to direct their thoughts and emotions towards holiness.

Consider the tradition of reciting the Shema and the Amidah. In many Sephardi and Mizrahi communities, there is a profound emphasis on preparing for these prayers, not just physically, but mentally and spiritually. This preparation often involves quiet contemplation, reflection on the meaning of the words, and a conscious effort to connect with the divine. This mirrors the Tanya's description of the benoni directing their intellectual faculties (chabad) and heart towards G–d, especially during these sacred moments. The prayers themselves become the "appropriate times" when the divine soul's faculties are meant to hold sway. The meticulous attention to the melodies, the specific nuances of pronunciation, and the order of the prayers in various traditions can all be seen as cultivating an environment where the divine soul's "garments" of thought, speech, and action are fully engaged in fulfilling the mitzvot, pushing back the "evil" that might otherwise distract.

Furthermore, the concept of hitbodedut (secluded meditation), while more famously associated with Breslov Hasidism, has echoes in the contemplative traditions within Sephardi and Mizrahi Judaism. The practice of setting aside time for personal prayer and reflection, often in a quiet space, allows for a deep introspection akin to the benoni's internal dialogue and self-regulation. This deliberate engagement with one's inner world, striving to align one's will with G–d's, is a testament to the ongoing spiritual work that the Tanya describes. The rich tapestry of piyutim (liturgical poems) also serves as a powerful tool in this endeavor. These poetic prayers, often imbued with deep mystical and philosophical insights, are not merely recited but are sung with specific melodies and heartfelt emotion. The intricate language and imagery of piyutim can inspire profound contemplation and elevate the spirit, aiding the individual in focusing their chabad and love for G–d, thereby reinforcing the "goodness that is diffused in the right part" of the heart, as described in the Tanya.

Contrast

While the Tanya's benoni model highlights the power of intellect and willpower to manage the animal soul's desires, it's valuable to respectfully acknowledge other perspectives within Judaism. For instance, some Hasidic streams, and indeed earlier mystical traditions, might place a stronger emphasis on the sublimation of the animal soul's energies through ecstatic devotion and overwhelming love for G–d.

In certain traditions, the goal might be seen as achieving a state where the "evil" inclination is not merely suppressed or managed, but is so transformed and elevated that its energy is entirely redirected towards holiness. This could manifest in practices that encourage a more outward expression of divine fervor, such as fervent dancing, singing, and communal worship that aims to create a state of spiritual intoxication where the boundaries of the self seem to dissolve into the divine. The benoni described in the Tanya, however, maintains a clearer distinction between the divine and animal souls, with the intellect actively reigning over the emotions and desires, even when they reawaken. This is not to say one approach is superior, but rather that different paths within Judaism offer distinct pathways and emphases in the ongoing journey of spiritual refinement. The Sephardi tradition, for example, with its deep reverence for Maimonides and Aristotelian thought, often aligns with the intellectual rigor presented in the Tanya, emphasizing reason and control as integral to divine service.

Home Practice

A simple yet profound practice inspired by the benoni's struggle is the "Thought Redirect."

The next time you find yourself caught in a negative or distracting thought pattern – perhaps a worry, a moment of anger, or a mundane preoccupation – pause for a moment. Instead of letting the thought fester, consciously acknowledge it, and then, as the Tanya suggests, "thrust it out with both hands." Immediately, redirect your mind towards something positive and holy. This could be a short prayer, a reflection on a mitzvah you intend to perform, or a moment of gratitude for something in your life. The key is the conscious act of redirection, training your "willpower in your brain" to control the "drive of lust that is in your heart," or in this case, the mind's wanderings. Even a few seconds of this practice, repeated throughout the day, can strengthen your spiritual muscles.

Takeaway

The Tanya's portrait of the benoni offers a liberating perspective on spiritual growth. It assures us that the path to holiness is not about achieving an unattainable sinless state, but about the courageous, ongoing effort to align our thoughts, speech, and actions with the divine. It's a testament to the power of conscious choice, the resilience of the human spirit, and the profound beauty of a life lived in the constant, determined pursuit of G–d, no matter where we find ourselves on the spiritual continuum. This internal discipline, honed through focused intention and a commitment to G–d's will, is a timeless lesson for all who seek to live a more meaningful and elevated life.