Tanya, Part I; Likkutei Amarim 12:7

Sugya Map

• Issue: Defining the Benoni (intermediate individual) according to the Tanya, specifically their relationship with the animal and divine souls and the concept of "clothing" (לבוש).
• Nafka Mina(s):
  • Distinction between Benoni and Tzaddik (righteous). A Benoni is defined by the absence of sin in action, speech, and persistent thought, not by the complete sublimation of the animal soul's desires.
  • The dynamic struggle between the divine and animal souls, particularly during and after prayer, and the role of intellect (chabad) in controlling desires.
  • The concept of "temporary wickedness" versus inherent wickedness, and how a Benoni avoids even momentary identification with the wicked.
  • The significance of "sinful thoughts" (מחשבות רעות) and how a Benoni actively rejects them.
• Primary Sources:
  • Tanya, Part I, Likkutei Amarim 12:7 (the primary text).
  • Ecclesiastes 2:13 ("Then I saw that wisdom surpasses folly as light surpasses darkness").
  • Sotah 3a ("A man does not sin unless a spirit of folly enters into him").
  • Bava Batra 164b ("There are three sins against which a man is daily not safeguarded: sinful thoughts...").
  • Zohar I:201a ff. (example of Joseph).
  • Maimonides, Hilchot Keriat Shema 1:1, 1:7.
  • Maimonides, Guide 3:8.
  • Raaya Mehemna, Parashat Pinchas (referenced for brain ruling heart).

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.

• Dikduk/Leshon Nuance: The phrase "never attains enough power to capture" (לא יגיע כוח הרע) is crucial. It's not about the absence of evil inclination, but its inability to prevail and capture the "small city" (עיר קטנה), a metaphor for the body. The repetition of "clothe itself" (להתלבש) emphasizes the Tanya's core metaphor of the soul's faculties being "garments" (לבושים) for the divine or animal essence. The emphasis on "never...even temporarily, or even for a moment" (ולא יחטא ולא יזד, ואפילו רגע אחד) highlights the absolute nature of this absence of sin for the benoni, distinguishing him sharply from a tzaddik who might have past sins or ongoing struggles.

Readings

The Metaphor of the "Small City" and Garments

The Tanya's central metaphor here is the body as a "small city" (עיר קטנה). This imagery, while not unique to Kabbalah, is employed here with specific lomdus implications. The city has inhabitants (the soul's faculties) and infrastructure (the physical organs). The struggle is over who controls this city and how its resources (the body's actions, speech, and thoughts) are utilized. The kelipah (evil husk) seeks to "clothe itself" (להתלבש) in the body's organs, meaning to animate them with its own impure intentions. This "clothing" is the manifestation of sin.

The benoni is defined by the failure of this clothing process by the animal soul. The divine soul's "garments" – thought, speech, and act – are dedicated to the 613 commandments. This is not a passive state; it requires an active dominion of the divine soul's faculties over the animal soul's. The text notes that the divine soul's faculties do not constantly hold sway, but rather at "appropriate times" (בשעת הכושר), such as during prayer. This implies a dynamic, rather than static, spiritual life even for the benoni. The contrast is stark: for the wicked, the animal soul's garments dominate; for the benoni, only the divine soul's garments are implemented.

The Role of Intellect (Chabad) and Willpower

A key insight is the explanation of how the benoni maintains control. The text states that "the brain rules over the heart" (המוח שולט על הלב) by virtue of man's innate creation. This is a sophisticated psychological and theological assertion. The intellect (chabad – chochmah, binah, daat) in the brain has the capacity to restrain the drives of the heart. This is not an external imposition but an inherent faculty.

The benoni actively uses this willpower to "divert his attention altogether from the craving of his heart toward the completely opposite direction, particularly in the direction of holiness." This is more than just suppression; it's redirection and sublimation. The verse from Kohelet (Ecclesiastes 2:13) is invoked: "wisdom surpasses folly as light surpasses darkness." This isn't just a poetic comparison; it's a description of how the struggle is won. A little light (wisdom) inherently banishes great darkness (folly). Similarly, the divine soul's wisdom, when engaged, inherently overcomes the kelipah's folly. However, the text clarifies that this victory is primarily in the "garments" (thoughts, speech, action), not necessarily in the "essence and being" (עצמותו ומהותו) of the animal soul, which remains "undislodged after prayer." This is the crucial point distinguishing the benoni from the tzaddik – the struggle with the essence of the evil inclination is ongoing, even if its manifestation is consistently prevented.

Friction

The Paradox of Unchanged Essence vs. Unblemished Action

Kushya: The text asserts that the benoni "has never committed, nor ever will commit, any transgression" and "cannot be called wicked... even for a moment." Yet, immediately thereafter, it states that "the essence and being of the animal soul from the kelipah... remains entirely undislodged after prayer." How can the essence of the animal soul remain intact and "undislodged" if its manifestations (sinful thought, speech, act) are completely prevented, to the extent that the individual is never considered wicked? If the root remains, shouldn't there be some potential for it to assert itself, at least in thought, especially if it's "undislodged"?

Terutz (from the Tanya itself): The Tanya resolves this by differentiating between the dominion of the animal soul's essence and its mere presence. The benoni's intellect, particularly during prayer and heightened spiritual states, exercises absolute control over the "small city." The evil inclination's "essence" is present, but it lacks the power to capture (כוח הלכידה) or prevail (להתגבר). The critical distinction lies in the will and volition. Even if a sinful thought arises from the heart (the seat of emotion and impulse), the benoni's intellect "thrusts it out with both hands" (מגרש אותה בשתי ידיו). The key is that the benoni does not willingly entertain it. The text emphasizes: "he who willfully indulges in such thoughts is deemed wicked at such time, whereas the benoni is never wicked for a single moment." This highlights that the benoni actively rejects any thought that arises, preventing it from becoming a willing thought, thus severing the link between the undislodged essence and its potential manifestation through volition. The essence may remain, but its dominion is completely negated by the active, volitional rejection of its impulses by the divine soul's faculties. The kelipah is present, but it is effectively imprisoned within its own domain, unable to breach the city walls through the will.

The "Sinful Thoughts" Conundrum

Kushya: The text states the benoni "has never committed... any transgression; neither can the name 'wicked' be applied to him even temporarily." Yet, it later admits, "sinful thoughts... can be forceful enough to rise to his mind, to distract him from the Torah and Divine service." Furthermore, it quotes Bava Batra 164b, listing "sinful thoughts" as one of three sins man is not safeguarded against daily. If sinful thoughts can rise forcefully and are a daily concern, how does the benoni avoid being deemed wicked, especially since the text also calls sinful thoughts "more serious than actual sin" in chapter 11 (referenced in footnote 14)?

Terutz: The resolution lies in the active, volitional rejection of these thoughts, as elaborated in the first friction point. While these thoughts may rise to the mind ("עולה אל מוחו"), the benoni does not accept them willingly ("לא ירצה אותם ברצון"). The crucial distinction is between the occurrence of a thought and the willful engagement with it. The benoni actively "thrusts it out with both hands" and "averts his mind from it the instant he reminds himself that it is an evil thought." This immediate, resolute rejection prevents the thought from becoming a "sinful thought" in the sense that implicates the individual's will and character. It remains an unwelcome intrusion, like an attempted breach of a fortified city that is immediately repelled. The benoni is not defined by the absence of intrusive thoughts, but by his absolute refusal to allow them to gain any purchase in his will or consciousness. The Bava Batra quote highlights a universal human vulnerability, but the benoni, through the power of his divine soul's faculties, transcends this vulnerability by immediate, decisive repudiation. The "more serious" nature of sinful thoughts (ch. 11) underscores the importance of this active rejection – it is precisely because they can be so damaging that the benoni's vigilance and immediate expulsion are so vital to maintaining his status.

Intertext

The Tzaddik and Rasha in Tanakh

The Tanya's tripartite division of humanity (Tzaddik, Benoni, Rasha) draws implicitly from the Tanakh's stark dichotomy. The Torah frequently contrasts the righteous (tzaddikim) and the wicked (resha'im). For instance, Mishlei (Proverbs) is replete with such contrasts: "The way of the wicked is an abomination to the Lord, but He loves him who pursues righteousness" (Mishlei 15:9). Or, "The memory of the righteous is a blessing, but the name of the wicked will rot" (Mishlei 10:7).

However, the Tanakh's usage is often more binary. The benoni as a distinct category, defined by the absence of sin but not the complete eradication of the evil inclination's essence, is a more developed theological concept. The Tanakh might describe individuals who struggle, but the Tanya codifies this struggle as a distinct spiritual station. The benoni's ability to prevent even a moment of wickedness, despite the ongoing presence of the animal soul's essence, echoes the Tanakh's emphasis on God's immanence and the possibility of human rectification. Yet, the Tanya's meticulous analysis of internal faculties – the "small city," "garments," and the brain ruling the heart – adds a layer of internal psychological and spiritual mechanics not always explicitly detailed in the Tanakh. The benoni embodies the Tanakh's ideal of walking in God's ways (Deut. 13:5), but with a detailed map of the internal battlefield.

Maimonides and the Control of Passions

Maimonides, particularly in his Guide of the Perplexed, discusses the control of passions and the elevation of the intellect. In Guide 3:8, he writes about the necessity of controlling desires to achieve intellectual perfection. He advocates for a disciplined life where "the rational soul governs the irascible and concupiscible souls." This resonates strongly with the Tanya's assertion that "the brain rules over the heart" and the benoni's use of willpower to restrain lustful desires.

However, Maimonides' approach is largely philosophical and ethical, focused on achieving intellectual apprehension of God through rational means and ethical conduct. The Tanya, while employing rational analysis, is deeply embedded in Kabbalistic metaphysics, where the "brain ruling the heart" is understood through the lens of divine emanations (sefirot), the struggle with cosmic forces (kelipot), and the ultimate goal of cleaving to God (devekut) through emotional and intellectual connection. The Tanya's "small city" metaphor is more vivid and anthropomorphic than Maimonides' more abstract discussions of soul faculties. While both emphasize reason's dominion, the Tanya situates this dominion within a complex spiritual ecosystem of divine and animal souls locked in a constant, though for the benoni, victorious, struggle.

Psak/Practice

The benoni is not a theoretical construct but a practical aspiration. The Tanya itself presents this delineation as a framework for self-assessment and spiritual growth.

1. Self-Assessment Heuristic: The definition provides a concrete test: Has one ever committed a sin? If so, one is not a benoni. However, the emphasis on "never... even for a moment" regarding wickedness is key. The benoni is characterized by the absence of identification with wickedness. This means actively rejecting sinful thoughts and impulses as soon as they arise, thereby preventing them from becoming part of one's volitional self.
2. Focus on Volition and Rejection: The psak emerging is not about the absence of temptation or intrusive thoughts, but about the absolute and immediate rejection of their entrée into one's will. The practice is to cultivate the "willpower in his brain" to consistently and decisively "thrust out" unwanted thoughts and desires. This requires constant vigilance and a conscious redirection of attention towards holiness.
3. The Role of Prayer and Spiritual States: The Tanya highlights that heightened spiritual states, like prayer, are crucial battlegrounds. The practice is to maximize the efficacy of these times by consciously binding one's chabad to God, reinforcing the intellect's dominion over the heart's desires, thus strengthening the resolve for the periods when these states subside.

Takeaway

The benoni is the master of his own internal city, not by eradicating his animal soul, but by ensuring its essence never commands the gates through his will. True spiritual victory lies not in the absence of struggle, but in the unwavering, immediate rejection of evil's attempt to "clothe itself" in the body's actions, speech, and even willing thought.