Tanya, Part I; Likkutei Amarim 12:7

Hook

Ever feel like you're caught between wanting to do the right thing and those pesky little urges that pull you in a different direction? You know, like that voice in your head that whispers, "Just one more cookie," or "Maybe you should hit snooze one more time"? It's a universal human experience, this internal tug-of-war. We all have those moments where our better angels and our less-than-angelic impulses seem to be in a wrestling match. If you've ever wondered if there's a way to navigate these inner battles without feeling like a total failure, or if there's a "middle ground" in the spiritual journey, then you're in the right place! Today, we're going to explore a fascinating idea from Jewish tradition that offers a unique perspective on this very human struggle, and it might just give you a new way to think about your own inner world. Get ready to meet a special kind of person in Jewish thought, and discover how their experience might be more attainable than you think!

Context

• Who, When, Where: This teaching comes from the Tanya, a foundational text of Chabad Hasidism, written by Rabbi Shneur Zalman of Liadi in the late 18th century. It's a deep dive into Jewish philosophy and spirituality, meant to guide individuals on their spiritual path.
• The "Small City": In this text, the "small city" is a metaphor for the human body and mind. It's the inner space where our thoughts, speech, and actions take place.
• The "Two Souls": Jewish thought often speaks of two aspects of the soul: the "animal soul" (driven by physical desires and instincts) and the "divine soul" (connected to holiness and higher aspirations). They often work together, or sometimes against each other, within us.
• Key Term: Benoni (בֵּינוֹנִי): This Hebrew word means "intermediate" or "in-between." It describes a person who isn't perfectly righteous (a tzaddik) but also isn't wicked. They are in a state of balance, where their good impulses generally win out, but the struggle is still real.

Text Snapshot

The benoni, or intermediate person, is someone whose inner "small city" (their body and mind) isn't completely taken over by the "animal soul." This means the urges for bad thoughts, speech, or actions, which come from our less-than-holy side, don't win out. Instead, the "divine soul" takes the lead. Its "garments" – thought, speech, and action – are focused on the good things, like following the Torah's commandments. This person doesn't commit sins, and the label "wicked" doesn't stick to them, not even for a moment.

However, this doesn't mean the "divine soul" always has total control. During certain times, like when praying the Shema or Amidah, the person intensely connects their mind to God, focusing on God's greatness and feeling a deep love for the Divine. At these moments, the negative urges are temporarily suppressed. But afterwards, when that intense spiritual state fades, the "animal soul's" desires can reawaken. Still, because the evil doesn't have complete control, it can't force actions that violate prohibitions. The person uses their mind's willpower to push away harmful thoughts and desires, even if they briefly flicker. They are never wicked, not even for a moment, because they actively reject evil thoughts when they arise.

Close Reading

### Insight 1: The Benoni is a Master of Inner Management, Not a Saint Who Never Struggles

This passage introduces us to the concept of the benoni, which is a really encouraging idea for anyone who doesn't see themselves as a perfect spiritual superstar. The text explicitly states that the benoni is someone "in whom evil never attains enough power to capture the 'small city,' so as to clothe itself in the body and make it sin." This is key! It's not about never having evil thoughts or desires. It's about those desires never becoming so powerful that they control your actions or lead you to commit a transgression. Think of it like this: the "evil" might knock on the door of your "small city," but it never gets invited in to run the place. The benoni has control.

The text clarifies that the "three garments" of the animal soul – thought, speech, and act – originating from the "kelipah" (a term for the negative spiritual side) don't prevail. This means they don't get "clothed" in the body to the point of causing sin. This is a crucial distinction. It doesn't say the animal soul's desires disappear entirely. It says they are managed, controlled, and prevented from leading to outward sin. The "garments" of the divine soul are the ones that are implemented – thought, speech, and act engaged in the 613 commandments of the Torah. So, the focus shifts from not having bad thoughts to actively doing good things with your thoughts, speech, and actions. This is about active engagement with holiness, not just the absence of sin.

The passage emphasizes that a benoni "has never committed, nor ever will commit, any transgression; neither can the name 'wicked' be applied to him even temporarily." This sounds pretty impressive, right? But then it immediately adds a nuance: "Though the benoni has never committed a sin in his life, he is still not deemed a tzaddik as long as his natural impulses have not been completely sublimated..." This is where the "intermediate" part comes in. A tzaddik (righteous person) might have their impulses totally transformed. A benoni, however, still experiences those impulses, but they are expertly managed. The struggle might still be there internally, but the outward result is consistent goodness. This is a very practical model: it's about managing what's inside so that what comes out is positive, even if the internal wrestling match occasionally happens. It's about the victory of willpower and conscious choice, not the absence of temptation.

### Insight 2: The Power of Focused Spiritual Moments and Intentional Thought Management

One of the most fascinating parts of this passage is how it describes the ebb and flow of spiritual intensity within the benoni. It states that the divine soul doesn't "constantly hold undisputed sovereignty and sway... except at appropriate times, such as during the recital of the Shema or the Amidah." This highlights the power of dedicated spiritual practices. During these times, the benoni focuses intensely on God, meditating on divine greatness and feeling a "burning love." In these moments, the negative aspects are "subjected to, and nullified in, the goodness." This shows that even for the benoni, there are peak spiritual experiences that strengthen their connection and push away negativity.

However, the text is also very realistic. It acknowledges that "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 the relatable part! We all know that post-meditation or post-prayer glow can fade. But here's the genius of the benoni: "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." How? Through "the willpower in his brain." The benoni actively uses their intellect to control the heart's desires.

This is a profound insight into human psychology and spirituality. It's not just about having good feelings; it's about the conscious, deliberate act of directing your thoughts. The passage quotes Ecclesiastes: "Then I saw that wisdom surpasses folly as light surpasses darkness." This isn't just a nice saying; it's a description of how the benoni operates. Wisdom (the divine soul's intellect) actively pushes away the "folly" of the animal soul. Even if a negative thought arises, the benoni doesn't dwell on it. They "thrust it out with both hands" and "avert his mind from it the instant he reminds himself that it is an evil thought." This is active mental discipline. The benoni refuses to "accept it willingly, even to let his thoughts play on it willingly." This is the practical application of spiritual wisdom: recognizing negative thoughts for what they are and making a conscious choice not to engage with them. It’s about developing the muscle of self-control through intentional thought management.

### Insight 3: The "Benoni" Standard is About Consistent Positive Action and Intent, Not Perfection

The ultimate takeaway from this passage is that the standard of a benoni is about consistent positive action and intention, rather than unattainable perfection. It's easy to get discouraged if we feel we fall short of being a tzaddik. But the benoni offers a more accessible and deeply practical model for spiritual living. This person is defined not by never having a bad thought, but by never allowing those thoughts to lead to sinful actions. The text states, "he who willfully indulges in such thoughts is deemed wicked at such time, whereas the benoni is never wicked for a single moment." The crucial word here is "willfully." The benoni doesn't willfully indulge.

Even when negative emotions like animosity, hatred, jealousy, or anger arise, the benoni doesn't give them "entrance into his mind and will." Instead, they use their mind's authority to do the "very opposite." This means actively choosing kindness and love, even towards those who might have wronged them. They "repay the offenders with favors," learning from the example of Joseph toward his brothers. This isn't about suppressing emotions entirely, but about channeling them constructively and choosing a higher response.

This is incredibly empowering because it focuses on our agency. We have the capacity, through our intellect and willpower, to manage our internal world and direct our actions. The benoni is not someone who is miraculously free from struggle; they are someone who has learned to navigate their inner landscape with skill and intention. They are a testament to the idea that consistent effort in choosing good, managing thoughts, and performing positive actions is what truly defines spiritual progress. It's about the journey of choosing holiness, day by day, moment by moment, even when it's not easy. This is a standard that invites participation, not just admiration.

Apply It

Your Daily "Thought Filter" Practice (≤ 60 seconds/day)

This week, let's practice being a bit more like the benoni by focusing on our thoughts. For 60 seconds each day, whenever you notice a negative thought (like worry, criticism of yourself or others, or a desire for something unhealthy), pause.

1. Acknowledge it: Just mentally say, "Ah, there's that thought." No judgment!
2. Gently Redirect: Then, gently but firmly, redirect your mind. You can do this by:
   • Thinking of something you're grateful for.
   • Recalling a mitzvah (good deed) you can do today.
   • Focusing on your breath for a few moments.
   • Silently reciting a short, positive affirmation (like "I am capable" or "I choose peace").

The goal isn't to eradicate the thought instantly, but to practice not "willfully indulging" in it, as the Tanya says. You're just not letting it run the show. Do this for about a minute each day. It’s like a tiny mental workout for your "inner city"!

Chevruta Mini

• Question 1: The benoni is described as never being wicked, even for a moment. How does the idea of "not willfully indulging" in negative thoughts help make this achievable for us, rather than seeming impossible?
• Question 2: The text mentions that the divine soul's control is strongest during prayer times like Shema and Amidah. How can we try to bring that same focused intention and deep connection into other parts of our day, even outside of formal prayer?

Takeaway

The journey to being a better person is about managing our inner world with intention, not about achieving instant perfection.