Tanya, Part I; Likkutei Amarim 12:7

Hook

Ever feel like you're juggling two different people inside yourself? One minute you're feeling inspired and want to do all the good things in the world, and the next, a nagging voice or a selfish urge pops up, making you wonder where that good feeling went. It’s like having a superhero cape one moment and then tripping over your own feet the next. You might find yourself thinking, "Is this just me? Is everyone else perfectly balanced, or are they secretly wrestling with these same inner battles?" Or perhaps you've heard about different levels of spiritual attainment – like "righteous" people – and wondered, "What does that even mean? Am I anywhere near that, or is it just for saints and scholars?" If you’ve ever questioned how to navigate your own inner world, how to keep those good intentions from getting derailed by fleeting desires, or if you're just curious about what it means to live a life guided by more than just impulse, you're in the right place. Today, we're going to dive into a classic Jewish text that tackles this very human experience head-on, offering a fascinating perspective on what it means to be… well, you, in all your complex glory. We're going to explore a concept that might just make you feel a little less alone in your internal tug-of-war and offer some insights into how to manage it, not by pretending it doesn't exist, but by understanding its dynamics.

Context

Let's set the stage for this intriguing text. Understanding a bit about who wrote it, when, and why will help us appreciate its message even more.

Who, When, and Where?

• Author: This text comes from the Tanya, a foundational work of Chabad Hasidic philosophy. The author was Rabbi Schneur Zalman of Liadi (1745–1812), a deeply learned and influential Rabbi who lived in Eastern Europe. He was a scholar, a mystic, and a community leader, dedicated to making profound spiritual ideas accessible to ordinary people. Think of him as a spiritual teacher who wanted to give everyone the tools to understand their own inner lives and connect with something greater.
• Time Period: The Tanya was written during the late 18th and early 19th centuries. This was a time of great social and intellectual change in Europe, and Rabbi Schneur Zalman was responding to the spiritual needs of his generation. He wanted to offer a framework for Jewish spiritual growth that was relevant to the challenges and opportunities of his day.
• Location: Rabbi Schneur Zalman lived and taught in various communities in what is now Belarus and Ukraine. His teachings were shared through his writings and his students, spreading throughout the Jewish world. The ideas in the Tanya were meant to be practical, not just theoretical, offering guidance for daily life.
• Purpose: The Tanya aims to explain the inner workings of the human soul and provide a path for spiritual growth. It breaks down complex mystical concepts into understandable terms, offering a roadmap for individuals to understand their own spiritual struggles and aspirations. It's like a spiritual instruction manual, but way more interesting!

Key Term: The Benoni

• Definition: The benoni is a person who has achieved a state of spiritual balance. They have not fully conquered their negative impulses, but these impulses never gain enough power to lead them to sin. They are the "in-between" person, not yet a fully righteous person (tzaddik), but also not someone who succumbs to evil.

Text Snapshot

Here's a glimpse into what the Tanya has to say about this "in-between" person, the benoni:

"The benoni 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 [negative side], 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 parts—thereby causing them to sin and defiling them. 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."

(Tanya, Part I; Likkutei Amarim 12:7)

Close Reading

This passage is dense with meaning, and it offers us a powerful lens through which to understand our own internal experiences. Let's break down some of the core ideas and see what they mean for us.

### The "Small City" Analogy

The text uses a fascinating metaphor: the human being is like a "small city." What does this analogy tell us about ourselves?

• The City as a System: Imagine a city. It has different districts, infrastructure, and inhabitants. Some parts are central to its functioning (like the government buildings or the power grid), while others are more peripheral. Similarly, our bodies and minds are complex systems. The text specifically mentions the "brain," the "mouth," and "other parts" as being like the city's infrastructure or key locations. The brain is where our thoughts originate, the mouth is where our speech comes from, and the other parts are where our actions manifest. These are the crucial "locations" where our inner world becomes an outer reality.

  • Example 1: Think about how a city plans a new park. The decision-making happens in government offices (the brain). The announcement is made through public forums or media (speech). Then, construction begins, and the park is built (action). If we see our inner life as a city, our thoughts, speech, and actions are the vital processes that define its existence and how it interacts with the world.
  • Example 2: Consider a traffic system. The traffic lights and control center are like the brain, directing the flow. The announcements and signals are like speech, guiding drivers. The movement of cars is the action. If the control center malfunctions, or the signals are ignored, the whole system can break down. This highlights how our internal "systems" of thought, speech, and action need to be well-managed.
  • Nuance: One might ask, "Is the body really like a city? It feels more like a single entity." While it's a single entity, the analogy works because it emphasizes the interconnectedness and the different functions within that entity. Just as a city has different departments (police, fire, education), our body has different systems (nervous, digestive, muscular) all working together. The text focuses on the "locations" where our spiritual or animalistic impulses can manifest, making the city analogy quite apt for understanding how our inner drives play out.

• The Struggle for Control: The "small city" is a site of a constant struggle for control. There are forces trying to rule it. The Tanya identifies two main forces: the "animal soul" and the "divine soul." The animal soul, with its desires and impulses, is associated with the kelipah, which is a Hebrew term for "negative spiritual side" or "husk." The divine soul is our higher, spiritual essence, connected to G-d. The benoni is defined by the fact that the negative forces (animal soul) never gain enough power to fully take over and control the "city."

  • Example 1: Imagine a student who is trying to study for an exam. Their "divine soul" wants to focus and learn (the desire for knowledge and self-improvement). Their "animal soul" might want to scroll through social media or play video games (immediate gratification, distraction). The benoni student might feel the urge to be distracted, but they are able to resist it. They might think about it for a moment, maybe even say, "Just five minutes," but they don't let the distraction fully take over their study time. Their "city" (their focus and time) isn't captured by the urge to procrastinate.
  • Example 2: Consider someone trying to eat healthy. Their "divine soul" knows that eating vegetables is good for them. Their "animal soul" craves a sugary donut. A benoni person might see the donut and feel a strong desire for it. They might even pick it up. But they don't let that desire lead to the "action" of eating it. They put it back down, or they choose the healthy option instead. The "city" of their body and their health goals isn't fully controlled by the immediate craving.
  • Counterargument: Some might feel that if you ever feel tempted or have a fleeting desire, you're not a benoni. However, the text is very specific. It says evil "never attains enough power to capture." This implies that the temptation can be there, the desire can arise, but the prevailing power to make it manifest in thought, speech, or act is what's absent in the benoni. The text clarifies that the benoni has "never committed, nor ever will commit, any transgression." This doesn't mean they never thought about it; it means the outcome is always one of non-sin.

### The Three Garments: Thought, Speech, and Act

The text explains that the struggle for control happens through "three garments": thought, speech, and act. These are the ways our inner impulses express themselves externally.

• Manifestation of Inner States: These three "garments" are how our internal motivations, desires, and beliefs are translated into the external world. The Tanya explains that the negative side (kelipah) tries to "clothe itself" in these garments, meaning it tries to influence our thoughts, words, and actions. The divine soul, on the other hand, uses these same garments to engage with the 613 commandments of the Torah.

  • Example 1: Imagine you're walking by a store and see something you really want but can't afford. The "animal soul" might whisper, "Maybe just steal it?" This is a thought. If you dwell on it, it might lead to speech: "No one would know." And ultimately, it could lead to the action of taking the item. In this scenario, the negative side has clothed itself in your thought, speech, and potential action.
  • Example 2: Now consider the same situation, but from the perspective of the divine soul. You see the item, and your divine soul reminds you of the commandment, "You shall not steal." Your thought is about respecting G-d's law. You might even talk to a friend about how much you want it but how you know you shouldn't take it, reinforcing your commitment to the commandment. Your action is to walk away and resist the temptation. Here, the divine soul has used thought, speech, and action to engage with a commandment.
  • Nuance: The concept of "garments" implies that these are external coverings for an inner essence. Our inner intentions and drives are not directly visible, but they are revealed through our thoughts, words, and deeds. The Tanya is saying that the battleground for our spiritual lives is precisely in how we choose to express ourselves through these three avenues.

• The Benoni's Victory: The defining characteristic of a benoni is that the negative side never successfully clothes itself in these three garments to the point of causing sin. This means that even if a negative thought arises, it doesn't lead to sinful speech or action. The divine soul's influence is always stronger in these outward expressions.

  • Example 1: A person is feeling jealous of a colleague's success. The jealous thought arises in their mind. This is the animal soul beginning to stir. However, the benoni person, recognizing this thought as negative, immediately pushes it away. They don't let it fester into resentment, nor do they speak ill of their colleague. Their thought is redirected to focusing on their own path and perhaps even finding inspiration in the colleague's success. Their speech might be to congratulate the colleague, and their action is to continue their own work diligently. The "garments" of thought and speech are used to express positivity or neutrality, not jealousy.
  • Example 2: Someone is feeling angry because they were cut off in traffic. The anger arises. The benoni individual feels the emotion, but they don't let it dictate their actions. They don't honk aggressively, curse, or tailgate. Their thought might be, "That was frustrating," but their speech is calm, or silent, and their action is to simply drive on, perhaps even offering a silent prayer for the other driver's safety. The negative impulse doesn't "clothe itself" in aggressive speech or dangerous driving.
  • What about "never committing a transgression"? This is a powerful statement. It means that the outcome is always one of not sinning. It doesn't necessarily mean that the thought or desire never entered their mind. The key is that the divine soul's power prevails, preventing the transgression from happening. It's like a strong dam holding back a flood – the water pressure might be immense, but the dam (the divine soul's control) prevents the flood from escaping and causing damage.

### The Role of Specific Times: Prayer and Divine Service

The Tanya also points out that the benoni's ability to control these impulses is particularly strong at certain times, like during prayer.

• Elevated States of Consciousness: During moments of intense spiritual focus, such as reciting the Shema (a central Jewish prayer declaring G-d's oneness) or the Amidah (a standing prayer), a person can achieve a heightened state of connection with G-d. At these times, the "divine soul" is in a more powerful position, and the "animal soul" is subdued.

  • Example 1: Imagine you're preparing for a very important job interview. You spend hours researching the company, practicing your answers, and visualizing yourself succeeding. You're in a state of intense focus, and your mind is completely dedicated to this goal. Similarly, during prayer, the benoni is dedicating their intellectual and emotional faculties to G-d. This intense focus helps to push away distracting desires. The text describes this as the "Supernal Intellect" being in a "sublime state," which mirrors our own heightened focus during critical moments.
  • Example 2: Think about a musician deeply immersed in playing a complex piece of music. They are not thinking about lunch, or bills, or what happened yesterday. Their entire being is focused on the melody, the rhythm, and the emotion of the music. This deep immersion allows them to perform at their best. In prayer, the benoni experiences a similar immersion, where their connection to G-d becomes paramount, and worldly distractions lose their power.
  • Nuance: It's important to note that this elevated state isn't permanent. The text states that "after prayer, when the state of sublimity… departs, the evil in the left part reawakens." This acknowledges the reality of our fluctuating spiritual states. The goal isn't to live in a constant state of prayerful ecstasy, but to learn how to manage the ebb and flow, drawing strength from those elevated moments.

• The Return of Desires: However, the text is clear that this isn't the end of the struggle. "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." This is a realistic portrayal of the spiritual journey. The heightened focus of prayer helps to push back negative desires, but they don't disappear forever. They lie dormant, waiting for an opportunity to resurface.

  • Example 1: After a really inspiring religious service or a deeply meaningful conversation about spirituality, you might feel a strong sense of purpose and a desire to do good. You might resolve to be kinder, more patient, or more charitable. But then, you go back to your daily routine, and the old habits and temptations start to creep back in. You might find yourself getting annoyed by something small, or tempted by a luxury purchase. This is the "evil in the left part reawakening."
  • Example 2: Imagine you've just finished a powerful meditation session. You feel calm, centered, and connected. You feel like you could conquer the world with kindness. But then, you get home, and a minor domestic issue arises, or someone says something that triggers your old insecurities. Suddenly, that calm feeling seems to vanish, and the familiar feelings of frustration or doubt return. This is the natural cycle the Tanya describes.
  • Counterargument: Some might think that if desires return, then you're not really a benoni. But the text immediately clarifies: "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." This is the crucial distinction. The desire might return, but the power to act on it, to let it fully control thought, speech, and action, is not there. The benoni can still restrain themselves.

### The Supremacy of Wisdom Over Folly

The Tanya draws on the verse from Ecclesiastes: "Then I saw that wisdom surpasses folly as light surpasses darkness." This is a core principle for understanding the benoni's inner strength.

• Intellect as a Restraining Force: The text emphasizes that the "brain rules over the heart." Our intellectual capacity, our wisdom, has the power to control our emotional impulses and desires. Even when the animal soul "awakens" and desires worldly pleasures, the benoni can use their intellect to restrain themselves from acting on those desires.

  • Example 1: You're feeling a strong urge to indulge in some unhealthy food. Your heart (representing emotions and desires) is craving it intensely. However, your brain (representing wisdom and intellect) reminds you of the long-term health consequences, your commitment to a healthy lifestyle, or perhaps even a spiritual imperative to care for your body. The benoni uses this intellectual awareness to override the emotional urge. They don't let the desire for immediate pleasure dictate their actions.
  • Example 2: Someone is feeling a surge of anger or resentment towards another person. Their heart is filled with these negative emotions. But their intellect can step in and say, "This anger is destructive. It's not helping anyone, least of all myself. It goes against the principles of kindness and compassion that I aspire to." This intellectual recognition allows the benoni to choose a different path, perhaps to forgive, to let go, or to actively practice kindness instead of succumbing to anger.
  • Nuance: The text notes that this is "man is created from birth, that each person may, with the willpower in his brain, restrain himself." This suggests that this capacity for intellectual control is inherent in us. It's not something we have to magically acquire; it's a faculty we can cultivate and strengthen.

• The Power of Light: The analogy of light and darkness is key. Just as a small amount of light can banish a large amount of darkness, so too can the wisdom of the divine soul, even when it's not in a state of overwhelming illumination, overcome the "folly" of the kelipah.

  • Example 1: Imagine a dark room. You can have a huge amount of darkness, but as soon as you turn on a small flashlight, the darkness is pushed back. The light doesn't have to fight the darkness; it simply is light, and its presence inherently dispels the darkness. Similarly, the wisdom and inherent goodness of the divine soul, even if it's not fully "revealed" or intensely felt at all times, has the power to overcome the negative impulses.
  • Example 2: Think about a single candle in a vast, dark cave. The darkness is immense, but the candle's flame, though small, provides a visible area of light. It illuminates what's around it and pushes back the oppressive gloom. The benoni's wisdom functions like that candle, providing a guiding light that keeps the overwhelming "darkness" of negative impulses at bay.
  • Counterargument: Could the "folly" of the kelipah be so strong that it overwhelms the light of wisdom? The Tanya counters this by emphasizing the essential nature of the divine soul. While the animal soul's desires might be strong, the divine soul's connection to G-d is fundamental. It's like the difference between a temporary storm and the solid ground beneath your feet. The storm might rage, but the ground remains stable.

### The Benoni's Superiority to the "Wicked"

Finally, the text makes a strong claim about the benoni's status: "he has never committed, nor ever will commit, any transgression; neither can the name 'wicked' be applied to him even temporarily." This is a high bar!

• Consistent Non-Sin: The benoni is defined by their consistent avoidance of sin. This isn't about having a perfect record and never having had a bad thought; it's about the outcome. The actions, words, and even persistent thoughts that lead to transgression are absent.

  • Example 1: Consider a person who has a history of anger issues. They might have had outbursts in the past. However, they have undergone significant personal growth and now, even when provoked, they manage to remain calm and respond with measured words and actions. They have effectively prevented themselves from sinning through anger. This consistent restraint, even in the face of provocation, aligns with the benoni ideal.
  • Example 2: Think about someone who is tempted by dishonesty. They might have faced situations where they could have cheated or lied for personal gain. But they have consistently chosen honesty, even when it was difficult. Their actions, words, and persistent thoughts have always aligned with truthfulness. This consistent adherence to a higher principle defines them as not "wicked."
  • Nuance: The benoni is not necessarily a tzaddik (a fully righteous person) because their natural impulses haven't been completely "sublimated" or eliminated. They still feel the desires, but they control them. This is a crucial distinction: the benoni is a master of their impulses, not someone devoid of them.

• "Not Wicked, Even Temporarily": This phrase is striking. It suggests that at no point in their life can the benoni be labeled as wicked. This is because the defining characteristic is the absence of sin as an outcome. Even if they have moments of internal struggle, those struggles don't culminate in sinful acts.

  • Example 1: Imagine a soldier on a battlefield. They might feel fear, but their training and discipline allow them to act bravely and execute their mission without succumbing to panic. They are not considered "cowardly" even though they might have felt fear. Similarly, the benoni might feel negative impulses, but their spiritual discipline prevents them from acting them out, thus they are never truly "wicked" in their actions.
  • Example 2: Think of a chef preparing a complex dish. They might taste a component and find it slightly off. They don't immediately serve it. They adjust it, refine it, and ensure it's perfect before presenting it. They don't present a flawed dish. The benoni doesn't "present" a sinful act to the world, even if the initial "ingredients" of temptation were present internally.
  • Counterargument: Some might feel that even a fleeting sinful thought makes one "wicked" in that moment. However, the Tanya here is focused on the actualization of sin. The text later clarifies that "sinful thoughts... can be forceful enough to rise to his mind, to distract him from the Torah and Divine service." But the benoni "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." This active rejection prevents the thought from defining them as wicked.

Apply It

This text gives us a powerful framework for understanding our inner lives. The concept of the benoni isn't about achieving perfection overnight, but about recognizing the ongoing process of managing our inner world. This week, let's focus on strengthening our ability to manage those fleeting impulses, using the wisdom of the Tanya as our guide.

### The "Wisdom Over Folly" Mini-Practice

This practice is designed to be done for no more than 60 seconds each day. It's about cultivating the "brain" – our wisdom and intellect – to gently guide the "heart" – our emotions and desires.

Daily Practice Steps:

1. Find Your Moment (10 seconds): Choose a consistent time each day. This could be first thing in the morning as you wake up, before you start your workday, or just before you go to sleep. It needs to be a moment where you can be relatively undisturbed.
2. Recall the "Small City" (10 seconds): Close your eyes for a moment. Picture yourself as a "small city." You don't need to be overly elaborate; just hold the image of a place with different parts that need to be managed. Think about your brain, your mouth, and your actions as key areas within this city.
3. Identify a Fleeting Impulse (20 seconds): As you go about your day, you'll likely encounter small, fleeting impulses or desires. These could be:
   • The urge to scroll through social media when you're supposed to be working.
   • A desire for an unhealthy snack when you're trying to eat well.
   • A brief moment of annoyance or impatience with someone.
   • A fleeting thought of self-criticism.
   • The desire to postpone a task. When you notice one of these, don't judge yourself for it. Just acknowledge it: "Ah, there's that urge."
4. Invoke Wisdom's Light (20 seconds): Now, gently bring your attention to your "brain" – your capacity for wisdom and rational thought. Think of the verse, "wisdom surpasses folly as light surpasses darkness." You don't need a grand philosophical discourse. Simply remind yourself that you have the capacity to choose how to respond.
   • If the impulse was to scroll, your wisdom might remind you of your goals for focus.
   • If it was a food craving, your wisdom might remind you of your health intentions.
   • If it was annoyance, your wisdom might recall the value of patience.
   • If it was self-criticism, your wisdom might remind you of self-compassion.
   • If it was procrastination, your wisdom might remind you of the satisfaction of completing the task. This is not about forcefully suppressing the impulse, but about gently redirecting your awareness. You are choosing to let the "light" of your wisdom guide the situation, rather than letting the "darkness" of the impulse take over.
5. Gentle Redirection (10 seconds): End by taking a deep breath and consciously choosing your next action, thought, or word. It might be to open your work document, reach for a piece of fruit, take a calming breath, offer yourself a kind word, or begin the task you were avoiding.

Why this works:

• It's Realistic: The Tanya isn't asking us to be perfect saints. It acknowledges that impulses arise. This practice focuses on managing the outcome, not eliminating the feeling.
• It Builds Awareness: By actively looking for these fleeting impulses, you become more aware of your inner landscape. This awareness is the first step to control.
• It Empowers Your Intellect: This practice reinforces the idea that your capacity for rational thought and wisdom is a powerful tool. You are actively using your "brain" to guide your actions, rather than being solely driven by immediate desires.
• It's Sustainable: Doing this for just 60 seconds a day makes it manageable and less likely to feel overwhelming. Consistency is key.
• It's a Micro-Discipline: Like building any muscle, you're strengthening your spiritual "muscle" with small, consistent efforts. This builds resilience over time.

Potential Challenges and How to Navigate Them:

• "I forgot to do it today!" That's okay! The benoni is about a state of being, not a perfect performance. Simply start again tomorrow. The act of remembering to do it is itself a step in the right direction.
• "I felt like I was just thinking about thinking, not really applying wisdom." That's perfectly fine for a start. The goal isn't to have profound insights in 20 seconds. It's about the intention to connect your awareness to your capacity for wisdom. Even the simple act of reminding yourself that you can choose differently is the beginning of wisdom's influence.
• "The impulse was so strong, I couldn't even think about wisdom." This is a sign that the kelipah is strong in that moment. Don't despair. The text itself says the benoni still experiences these desires. The victory of the benoni is in not letting it lead to sin. If you felt the impulse but didn't act on it, you've already demonstrated benoni qualities! The practice is about reinforcing that capacity for the future.

This practice is about cultivating that inner voice of wisdom, that gentle but firm reminder that you have the power to choose your response, even when desires arise. It’s about recognizing that you are not simply a slave to your impulses, but a conscious being capable of navigating them.

Chevruta Mini

Imagine you're discussing this text with a friend, a chevruta, over a cup of tea. Here are a couple of questions to get your conversation flowing:

### Question 1: The "Never Wicked" Paradox

The text states that a benoni is "never wicked." Yet, it also says that after prayer, "the evil in the left part reawakens, and he begins to feel a desire for the lusts of the world." How can someone be "never wicked" if they still experience desires that could potentially be considered "wicked"? What does this tell us about the difference between having a desire and acting on it?

• Elaboration: Think about a time you felt a fleeting negative emotion, like jealousy or anger. Did that emotion instantly make you a "bad person"? Or was there a space between feeling the emotion and acting on it? The Tanya seems to draw a very fine line here. It's not about the absence of feeling, but the absence of sinful outcome. Consider the implications of this for how we judge ourselves and others. Is it more about our actions and their consistent direction, or about the momentary internal fluctuations? Does the text suggest that our capacity for conscious choice and restraint is the defining factor?

### Question 2: The "Small City" as Your Daily Life

The metaphor of the human being as a "small city" is quite vivid. How does viewing your own life – your thoughts, your words, your actions – as a city that needs to be governed and protected help you understand the daily struggles described in the Tanya? What parts of your "city" feel most vulnerable to "capture" by negative impulses, and what parts feel strongest in their ability to "rule" with wisdom and goodness?

• Elaboration: Think about specific scenarios from your week. When did you feel like your "city" was being invaded by unwanted desires? Perhaps it was during a stressful work meeting (the "government buildings" of your focus being attacked), or when you were tempted by a quick, unhealthy meal (the "food supply" being compromised). Conversely, when did you feel your "city" was well-governed, perhaps during a meaningful conversation (the "communication network" working well) or when you successfully completed a challenging task (the "infrastructure" holding strong)? How can you actively reinforce the "defenses" of your "city" based on what you learned about the supremacy of wisdom?

Takeaway

Remember this: The benoni is not a mythic figure, but a real possibility of navigating life with inner balance, where wisdom consistently guides your actions, even when desires stir.