Tanya, Part I; Likkutei Amarim 12:5

Hook

The passage from the Tanya presents a profound and perhaps counter-intuitive vision of spiritual progress. It introduces the concept of the benoni, the "intermediate" person, not defined by a life free from struggle, but by a life where the forces of inclination and inclination are in constant, yet ultimately manageable, tension. This isn't a picture of saintly perfection, but of a dynamic internal battlefield where one's essential goodness, rooted in the divine soul, holds sway, even if the "evil" inclination (the kelipah) never fully surrenders. This idea of an ongoing, internal struggle, where victory isn't about annihilation but about controlled engagement and redirection, resonates deeply with the historical project of Zionism and the modern State of Israel. Both, in their own ways, grappled with the immense forces of historical circumstance, internal divisions, and external challenges. Like the benoni, they have often found themselves in a state of ongoing negotiation with powerful, sometimes overwhelming, forces. The hope embedded here is not in achieving a final, static state of purity, but in the continuous, conscious effort to align one's actions, thoughts, and speech with a higher purpose, even amidst the complexities and imperfections of existence. The dilemma lies in how we understand this internal struggle and how it translates to the collective sphere, particularly in the context of nation-building and the pursuit of peace and justice. Can the lessons of internal spiritual discipline offer a framework for navigating the intricate, often fraught, landscape of collective responsibility and national identity? This exploration of the benoni invites us to consider the very nature of progress, the meaning of struggle, and the enduring possibility of ethical action in a world that rarely offers easy answers. It challenges us to look beyond simplistic binaries of good and evil, and to embrace the nuanced reality of human, and by extension, national, endeavor.

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

Context

Date

The Tanya, specifically Likkutei Amarim, was compiled and published in stages, with the first part, including the section on the benoni, appearing in 1794. This period marks the late Enlightenment and the burgeoning of Haskalah (Jewish Enlightenment), a time of immense intellectual and social upheaval for Jewish communities across Europe.

Actor

Rabbi Shneur Zalman of Liadi, the founder of the Chabad-Lubavitch Hasidic movement, is the author of the Tanya. He was a profound Kabbalist, philosopher, and legalist, seeking to articulate a system of Jewish thought and practice that would be accessible to the broader Jewish populace while maintaining deep spiritual rigor.

Aim

The primary aim of the Tanya, and this passage in particular, is to provide a framework for understanding the human spiritual condition and the path to spiritual growth. Rabbi Shneur Zalman sought to demystify complex Kabbalistic concepts and translate them into practical guidance for daily life. He aimed to offer a path to spiritual fulfillment that acknowledged the inherent struggles of human nature, rather than demanding an unattainable level of perfection. The benoni model offers a realistic and hopeful vision of spiritual attainment, emphasizing continuous effort and the triumph of one's divine core over challenging inclinations.

Two Readings

Reading 1: The Internal Battleground of the Soul

This reading views the benoni as a metaphor for the individual's internal spiritual struggle. The "small city" is the self, the individual's consciousness and being. The "evil" inclination, the kelipah, represents the forces of ego, desire, and distraction that pull us away from our divine essence. The "divine soul" is our inherent connection to the sacred, our capacity for holiness and ethical action. The benoni is characterized by their ability to prevent the kelipah from fully dominating their "city." This doesn't mean the kelipah is eradicated, but rather that it is kept in check. The "three garments" of thought, speech, and act are the avenues through which our inclinations manifest. For the benoni, these garments are primarily clothed in the divine soul, leading to engagement with Torah and Mitzvot (commandments).

The passage highlights the dynamic nature of this internal struggle. Even after moments of spiritual elevation, such as prayer, the kelipah can reawaken. However, the benoni's strength lies in their conscious effort to reject sinful thoughts and desires as soon as they arise. They don't willingly entertain them, nor do they act upon them. This is the essence of their spiritual discipline: constant vigilance and an unwavering commitment to redirecting their energies towards holiness. The passage emphasizes that the benoni is never truly "wicked," even if they experience fleeting temptations. Their inner essence remains aligned with the divine, and their conscious will actively repels any move towards transgression. This reading offers a deeply personal and psychological interpretation, underscoring the importance of individual responsibility in cultivating a spiritual life. It speaks to the ongoing work of self-mastery, where even small, consistent acts of redirection can lead to profound spiritual growth. It's about the ongoing, active process of choosing the divine over the base, not as a one-time victory, but as a daily, hourly commitment. The struggle itself, when met with conscious effort and a turning towards the divine, becomes the path to spiritual maturity.

Reading 2: The Collective "Small City" of a People

This reading extends the metaphor of the "small city" to the collective, national, or even global sphere. In the context of Zionism and modern Israel, the "small city" can be understood as the Jewish people, or more specifically, the nascent and evolving State of Israel. The "evil" inclination, the kelipah, can represent the external forces of antisemitism, assimilation, internal discord, and the seductive allure of purely secular or nationalistic ideologies that threaten to undermine the Jewish character and spiritual essence of the endeavor. The "divine soul" then represents the enduring covenantal relationship between the Jewish people and God, the Torah as a guiding principle, and the collective aspiration for holiness and justice.

The benoni model, applied collectively, suggests that a nation's spiritual health is not measured by the absence of challenges or internal disagreements, but by its ability to prevent these negative forces from fully dominating its "body" – its institutions, its public discourse, its very identity. The "three garments" of thought, speech, and act become the nation's public policy, its educational system, its cultural expressions, and its interactions with the world. For a collective benoni, these manifestations should be predominantly clothed in the divine soul, meaning they should align with the ethical imperatives of Torah and Jewish tradition.

The passage's emphasis on the benoni's ability to reject sinful thoughts before they become actions becomes relevant to the challenges faced by Israel. Internal debates about religious observance, the nature of Israeli identity, and the treatment of minorities can be seen as manifestations of the "evil inclination" reawakening. The struggle is to prevent these internal tensions from leading to actions that violate core ethical principles or undermine the collective's spiritual foundation. The text's assertion that the benoni is "never wicked for a single moment" implies that, on a national level, there must be a constant, conscious effort to uphold ethical standards and to actively reject policies or rhetoric that are fundamentally unjust or harmful. This doesn't preclude disagreements or even periods of moral failing, but it does imply a collective responsibility to learn from mistakes and to reaffirm commitment to a higher moral compass. The benoni is not one who has never stumbled, but one who, upon stumbling, immediately turns back towards the light, and whose inherent disposition is towards goodness. This reading invites us to consider how a nation, much like an individual, must engage in a continuous process of self-reflection, ethical renewal, and active commitment to its foundational values, even amidst the immense pressures of history and the complexities of coexistence. It challenges us to see the ongoing spiritual and ethical work as integral to the very survival and meaning of a Jewish state.

Civic Move

Building Bridges Through Shared Textual Exploration

The concept of the benoni underscores a profound truth: growth and ethical living are often characterized by ongoing struggle, not by a static state of perfection. This is true for individuals, and it is demonstrably true for collectives, especially for a people like the Jews, whose history is a testament to resilience in the face of existential threats and internal debates. The modern State of Israel, born out of a profound yearning for self-determination and a complex tapestry of ideals and challenges, embodies this ongoing tension. To navigate the inevitable disagreements and to foster a more unified and ethically robust society, we need to cultivate spaces for dialogue that acknowledge this inherent struggle and seek common ground in our shared heritage.

Therefore, a crucial civic move is to establish and promote inter-group dialogue circles focused on shared textual exploration, drawing inspiration from the benoni model. This initiative would bring together diverse voices within Israeli society – religious and secular, Ashkenazi and Mizrahi, different political leanings, and various ethnic and cultural backgrounds. The core of these dialogues would be the careful, respectful study of Jewish texts that grapple with themes of internal conflict, ethical responsibility, and the pursuit of justice.

Here's how it could work:

• Curated Textual Study: The dialogues would not begin with political pronouncements or polemics, but with a shared engagement with foundational texts. This could include passages from the Tanakh (e.g., stories of internal strife within the tribes of Israel, prophetic calls for justice), Rabbinic literature (e.g., discussions on interpersonal relations, the nature of sin and repentance), Hasidic thought (like the Tanya itself, exploring the nuances of the human soul and its capacity for good and struggle), and even modern Israeli literature and poetry that grapples with the nation's identity and challenges. The benoni passage itself would serve as a potent starting point, prompting reflection on how we, individually and collectively, manage our own "inclinations" and strive for ethical action.
• Facilitated, Not Prescribed, Discussion: The role of facilitators would be to guide the conversation, ensuring a safe and respectful environment for all participants. They would not impose interpretations but would encourage participants to explore the texts from their own perspectives, drawing connections to their lived experiences and their understanding of contemporary Israeli society. The aim is not to reach a monolithic conclusion but to foster deeper understanding and empathy.
• Focus on "How" Not Just "What": The dialogues would emphasize the process of ethical engagement, mirroring the benoni's focus on the constant effort to redirect negative impulses. Instead of arguing about specific policy outcomes, participants would explore the ethical frameworks and the communal responsibility that should guide decision-making. How do we, as a people, embody the benoni's commitment to rejecting sinful thoughts and actions? What are the collective "garments" of our thought, speech, and action as a nation?
• Building Shared Responsibility: By engaging with texts that highlight both the aspirations and the struggles of the Jewish people throughout history, participants would begin to see themselves not as isolated individuals with competing interests, but as part of a continuous, evolving covenantal community. The understanding of the benoni as someone who actively strives for good, even when challenged, can foster a sense of shared responsibility to build a society that reflects these higher ideals.
• Practical Application: While the focus is on textual exploration, the ultimate goal is to inform civic action. The insights gained from these dialogues can then be applied to constructive engagement on pressing social and political issues. The shared understanding of ethical principles, born from deep textual engagement, can provide a common language and a moral compass for navigating complex debates.

This civic move is about cultivating a deeper, more nuanced understanding of ourselves and our collective identity. It's about recognizing that the path of a people, like the path of an individual soul, is one of continuous striving. By grounding ourselves in the wisdom of our tradition, and by fostering open dialogue, we can strengthen the "small city" of Israel, ensuring its "garments" are increasingly clothed in holiness, justice, and compassion. This is not about erasing differences, but about building a more robust and resilient collective, capable of facing its challenges with a renewed sense of purpose and a deeper commitment to its highest ideals. It is a hopeful endeavor, rooted in the belief that shared learning can transform division into dialogue and discord into a more harmonious future.

Takeaway

The benoni offers us a profound and hopeful model: spiritual and ethical progress is not the absence of struggle, but the conscious, persistent redirection of our energies towards the good, even when faced with internal or external challenges. In the context of Zionism and modern Israel, this means embracing the ongoing work of building a just and ethical society, not as a destination, but as a continuous journey of self-reflection, dialogue, and commitment to our highest values. The strength of the "small city" lies not in its insulation from the world, but in its capacity to consistently choose the light over the darkness, the divine over the base, and to translate that choice into thought, speech, and action, day after day. This requires courage, humility, and a deep wellspring of communal responsibility, drawing strength from our shared heritage to forge a future that honors both our past and our highest aspirations.