Tanya, Part I; Likkutei Amarim 12:5

Hook

The enduring human struggle between our loftier aspirations and our baser instincts is a theme as old as civilization itself. We yearn for goodness, for connection, for a life guided by purpose and principle. Yet, we are all too familiar with the internal battles, the moments of temptation, the whispers of doubt that can pull us off course. This passage from the Tanya, a foundational text of Chabad Hasidism, offers a profound and nuanced exploration of this internal landscape, defining a spiritual state known as the benoni, the “intermediate” person. It’s a concept that resonates deeply when we consider the complex journey of Zionism and the establishment of modern Israel – a narrative filled with immense hope, profound challenges, and the continuous effort to align ideals with reality. The benoni is not defined by an absence of struggle, but by a mastery over it, a constant, conscious effort to ensure that our actions, words, and even thoughts are aligned with our highest spiritual or ethical calling. This internal discipline, this sophisticated navigation of our desires, offers a powerful lens through which to understand the aspirations and the ongoing work of building a just and enduring society, especially in the context of a people striving to rebuild their home and redefine their future.

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... 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... 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... 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, 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... Thus it is written, “Then I saw that wisdom surpasses folly as light surpasses darkness.”"

Context

Date and Source

• Date: The Tanya, specifically the section Likkutei Amarim, was compiled and published in stages by Rabbi Shneur Zalman of Liadi, the founder of the Chabad Hasidic movement, primarily in the late 18th and early 19th centuries (completed in 1794-1814).
• Actor: Rabbi Shneur Zalman of Liadi (1745-1812), a central figure in Chabad Hasidism, known for his intellectual approach to mysticism and his efforts to make Kabbalistic concepts accessible.
• Aim: The Tanya aims to provide a practical guide to spiritual growth and the attainment of closeness to God. It seeks to explain the intricate workings of the human soul, the nature of good and evil within us, and the methods by which individuals can overcome negative inclinations and elevate their spiritual lives. This passage specifically defines the benoni as a attainable spiritual state, distinct from the tzaddik (righteous person) and the rasha (wicked person), offering a realistic path for the average person to achieve spiritual mastery.

Two Readings

Reading 1: The Covenantal Struggle for National Sovereignty and Spiritual Renewal

This reading frames the benoni concept within the historical and spiritual aspirations of the Jewish people, particularly through the lens of Zionism and the creation of Israel. The "small city" becomes a metaphor for the Jewish people's collective existence, their national body, and their spiritual integrity. The "evil" or kelipah represents the external forces that have sought to oppress, assimilate, or destroy Jewish peoplehood throughout history, as well as internal spiritual complacency or assimilationist tendencies.

The Tanya's description of the benoni as one who, though tempted, never allows evil to "clothe itself in the body and make it sin" resonates powerfully with the Zionist project. The establishment of Israel was a conscious effort to reclaim agency, to ensure that the Jewish people would not be passively subjected to the whims of history or the violence of antisemitism. It was a move to ensure that Jewish "thought, speech, and act" would be dedicated to the "613 commandments of the Torah" in a sovereign context – not just as individuals observing Judaism, but as a people rebuilding their national and spiritual life in their ancestral homeland.

The passage acknowledges that even the benoni experiences the "reawakening" of desires for worldly pleasures after moments of spiritual intensity. This mirrors the complex reality of modern Israel. The nation, in its pursuit of progress, security, and prosperity, inevitably grapples with modern temptations and moral dilemmas. The "evil" that reawakens might manifest as societal pressures, economic inequalities, or the challenges of maintaining religious observance in a secularizing world. However, the core teaching of the benoni is that these desires do not prevail to the point of "clothing themselves in the body" and leading to sin. In the national context, this means that despite external pressures and internal challenges, the foundational principles and the covenantal commitment of the Jewish people remain intact. The wisdom of the divine soul, the inherent drive for holiness and justice, continues to exert its authority, preventing the nation from succumbing to its baser impulses. The struggle is ongoing, a constant effort to ensure that national actions, policies, and societal norms reflect the highest ethical and spiritual ideals, just as the benoni strives to ensure their personal actions do. The hope lies in the ability to continually reaffirm these ideals, to "thrust out" destructive thoughts and actions, and to orient the collective "willpower" towards the good, drawing strength from the deep-seated, innate love and fear of God that underpins Jewish peoplehood. The ultimate goal is not a static perfection, but a dynamic, ongoing process of striving for holiness and justice, a continuous effort to embody the covenantal promises in the tangible reality of a sovereign nation.

Reading 2: The Civic Imperative for Ethical Governance and Social Harmony

This reading interprets the benoni concept through a civic and ethical lens, applicable to the principles of governance and intergroup relations within a modern, pluralistic society, particularly in Israel. Here, the "small city" is the body politic, the nation-state, and its institutions. The "evil" represents the corrupting influences that can plague any society: greed, prejudice, corruption, factionalism, and the temptation to prioritize narrow self-interest over the common good. The divine soul and its "garments" of thought, speech, and act now signify the ideals of justice, compassion, truth, and the commitment to uphold the rule of law and democratic principles.

The Tanya's description of the benoni as someone who, though tempted by "lusts of the world," does not allow them to "clothe themselves in the body" to the point of sinful action, offers a vital framework for ethical governance. It suggests that a healthy society, like the benoni, must possess an inner resilience and a governing philosophy that prevents corrupting influences from taking root and manifesting in harmful policies or actions. The "reawakening" of desires after moments of spiritual or moral clarity (perhaps after periods of national unity or ethical reflection) can be understood as the constant challenges of governance: the pressures of political expediency, the allure of power, the temptation to scapegoat or marginalize.

However, the benoni's strength lies in the fact that "evil has not the sole authority and dominion over the 'city.'" This points to the importance of checks and balances in governance, of independent institutions, and of an engaged citizenry that holds its leaders accountable. The passage's emphasis on the "willpower in his brain" to "restrain himself and control the drive of lust" translates to the necessity of strong leadership guided by intellect and ethical reasoning, rather than raw impulse or self-serving ambition. The ideal is a leadership that actively "diverts its attention altogether from the craving of his heart toward the completely opposite direction, particularly in the direction of holiness"—or, in civic terms, towards justice, equality, and the well-being of all citizens.

The concept of wisdom surpassing folly as light surpasses darkness becomes a powerful metaphor for the societal imperative to prioritize truth and reason over misinformation and demagoguery. For Israel, this reading highlights the ongoing need to ensure that its civic life, its legal system, and its public discourse are consistently guided by ethical principles. It calls for a vigilance against the insidious rise of prejudice, discrimination, and the erosion of democratic norms. The "sinful thoughts" that the benoni rejects can be seen as the seeds of social discord, the prejudices and hatreds that can poison public discourse and lead to societal breakdown. The civic move is to actively "thrust out" such negativity, to foster an environment where dialogue, empathy, and a commitment to shared values prevail. This involves cultivating a public sphere where citizens are encouraged to think critically, to engage respectfully with differing viewpoints, and to actively work towards a society that embodies justice and compassion for all its inhabitants, regardless of background or belief.

Civic Move

Cultivating "Wisdom Circles" for Intergroup Dialogue and Understanding

Inspired by the Tanya's emphasis on the triumph of wisdom over folly, and the constant effort to divert the heart's desires towards good, we propose the establishment of "Wisdom Circles" across Israel. These circles would be facilitated, inclusive spaces designed for structured, empathetic dialogue between individuals from diverse backgrounds within Israeli society – Jews and Arabs, secular and religious, Ashkenazi and Mizrahi, new immigrants and veteran citizens.

The aim is not necessarily to reach immediate consensus on contentious political issues, but to foster mutual understanding and empathy, mirroring the benoni's internal discipline of recognizing and rejecting harmful thoughts and actively choosing a path of goodness. These circles would provide a platform for individuals to share their experiences, perspectives, hopes, and fears in a safe and respectful environment. They would be guided by principles of active listening, non-judgment, and a shared commitment to the well-being of the collective "small city" – Israeli society.

Specific Actions:

1. Cross-Community Recruitment: Actively recruit participants from varied communities, ensuring representation across religious, ethnic, political, and socioeconomic lines. Outreach efforts should be sensitive to cultural norms and accessible to all.
2. Facilitated Dialogue Framework: Develop a curriculum and training for facilitators that emphasizes techniques for de-escalation, active listening, identifying common ground, and respectfully navigating disagreement. The focus would be on "thought, speech, and act" as expressions of our inner disposition.
3. Thematic Exploration: Each session could focus on a particular theme relevant to shared existence in Israel – e.g., shared history, collective memory, aspirations for the future, experiences of prejudice, visions for social justice, or the meaning of belonging.
4. "Wisdom Beyond Folly" Practice: Participants would be encouraged to practice the benoni's discipline of recognizing and pushing away "foolish" or divisive thoughts and statements, and instead actively choosing to engage with "wisdom"—understanding, empathy, and a commitment to constructive dialogue. This could involve journaling prompts or reflection exercises after sessions.
5. Integration and Action: While dialogue is the primary goal, the circles could also explore opportunities for collaborative civic projects or initiatives that build trust and address shared community needs, translating understanding into tangible positive action. This move, grounded in the Tanya's sophisticated understanding of internal discipline, aims to build the societal "willpower" needed to navigate complex challenges and foster a more cohesive and just future for Israel.

Takeaway

The Tanya's concept of the benoni teaches us that spiritual and ethical maturity is not the absence of struggle, but the mastery of it. It is the conscious, persistent effort to ensure that our highest ideals—whether covenantal commitments or civic responsibilities—guide our actions, words, and even our thoughts, preventing the "evil" of selfish desires or destructive impulses from taking root and dominating our collective life. For modern Israel, this means embracing the ongoing, complex work of building a society that lives up to its founding aspirations, constantly striving to align its national identity and governance with principles of justice, compassion, and shared humanity. The journey of the benoni is our journey, a call to constant vigilance, intentional self-governance, and a hopeful commitment to the enduring power of goodness and wisdom to illuminate our path forward.