Tanya, Part I; Likkutei Amarim 12:7

Hook

What's non-obvious about the benoni, the "intermediate" person in the Tanya's spiritual hierarchy, is that their very definition hinges on not being wicked, even for a moment, yet they are explicitly not a tzaddik (righteous person). This isn't a simple matter of being "in the middle"; it's a dynamic tension where the capacity for sin remains, but is rigorously, and perhaps precariously, contained. The benoni is defined by a continuous, moment-by-moment victory over their baser impulses, a victory that doesn't erase the impulses themselves.

Context

To truly grasp the significance of the benoni as described in Tanya, Part I, Chapter 12, we must situate it within the broader Kabbalistic framework that Rabbi Schneur Zalman of Liadi is elucidating. The concept of the "small city" (עיר קטנה) as a metaphor for the human body, with its various faculties and limbs acting as its inhabitants and structures, is a recurring motif in Jewish mystical literature. This metaphor allows for the intricate mapping of spiritual and psychological processes onto a tangible, relatable image. Early sources like the Zohar frequently employ such allegorical language to describe the internal struggle between the forces of holiness and impurity. For instance, in Raaya Mehemna, a section of the Zohar often attributed to Rabbi Shimon bar Yochai, the body is depicted as a city that can be conquered by either the divine soul or the kelipah (the husk or shell of impurity). Tanya, by adopting and elaborating on this metaphor, makes it a cornerstone of its psychological model of spiritual attainment. This isn't merely a poetic device; it’s a foundational element of the Tanya's pedagogical approach, aiming to provide a vivid and actionable understanding of the inner life. The benoni, in this context, represents a specific and crucial stage in the ongoing battle for control of this "small city," a stage that is both aspirational and, for many, a description of their current reality, characterized by a constant, albeit successful, struggle. Understanding this historical and literary lineage helps us appreciate that Rabbi Schneur Zalman is not inventing a concept out of thin air, but rather refining and deeply integrating existing mystical insights into a practical philosophy of spiritual engagement. The benoni's defining characteristic, as we will explore, is precisely this delicate balance of power, where the divine soul is ascendant, but the forces of impurity are still present and capable of rousing themselves.

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." (Tanya, Part I; Likkutei Amarim 12:7) https://www.sefaria.org/Tanya%2C_Part_I%3B_Likkutei_Amarim_12%3A7

Close Reading

Insight 1: The Dynamic Containment of Evil

The most striking aspect of the benoni's definition is not the absence of evil, but its contained presence. The text explicitly states that evil "never attains enough power to capture the 'small city'." This is a crucial distinction. It implies that the kelipah, the force of impurity, is not eradicated, but rather held at bay. The "three garments" of the animal soul – thought, speech, and act – which originate from the kelipah, are prevented from "clothing themselves in the body." This means that even when the animal soul experiences urges or inclinations towards sin, these are not translated into concrete actions, words, or even sustained, deliberate thoughts of transgression. The benoni is defined by a continuous, moment-by-moment victory.

The footnote here is particularly revealing: "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, as explained further in this chapter." This highlights a subtle but profound difference between benoni and tzaddik. A tzaddik, in a more general sense, is one whose good deeds outweigh their bad, or perhaps one whose evil inclination has been entirely subdued. The benoni, however, can still possess un-sublimated natural impulses. The victory is in the execution, not necessarily in the eradication of the impulse itself. This means the benoni is in a state of perpetual vigilance. The "small city" is secured, but the potential for siege remains. The divine soul, through its own "three garments" of thought, speech, and act, is actively engaged in fulfilling the mitzvot (commandments) of the Torah, thereby occupying the "city" with holy endeavors. This active engagement is what prevents the kelipah from gaining a foothold. The benoni's life is characterized by a constant redirection of energy and attention. When an impulse from the animal soul arises, the divine soul immediately directs the faculties towards positive, Torah-oriented activities. This isn't a passive state; it's an active, ongoing subjugation. The text emphasizes that the name "wicked" cannot be applied "even temporarily, or even for a moment." This implies an immediate and decisive rejection of any sinful inclination as soon as it manifests, preventing it from ever crossing the threshold of actual sin. This constant state of active resistance and redirection is what defines the benoni's unique spiritual achievement. It is a testament to the power of conscious will and the active pursuit of holiness to maintain a state of spiritual integrity, even in the face of persistent internal challenges.

Insight 2: The "Small City" and Its Inhabitants

The metaphor of the "small city" is central to understanding the benoni's internal landscape. This city, representing the human body, is inhabited by various forces, primarily the divine soul and the animal soul, which are themselves associated with the kelipah. The text clarifies the "garments" associated with each: "the three 'garments' of the animal soul, namely, thought, speech, and act, originating in the kelipah" and contrasted with "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." This establishes a clear parallel structure for internal activity.

The divine soul's "garments" are those faculties – thought, speech, and action – that are directed towards fulfilling mitzvot. These are the constructive, holiness-oriented activities that define the benoni's outward expression and internal focus. Conversely, the animal soul's "garments" are the potential for thought, speech, and action that originate from the kelipah and lead to sin. The critical point is that for the benoni, the kelipah's garments "do not prevail within him over the divine soul to the extent of clothing themselves in the body." This means that while the animal soul might experience the inclination to sin in thought, speech, or deed, these inclinations never reach the stage of actualization in the physical "limbs" of the "city" in a way that defiles them. The divine soul's garments are the ones that are "implemented in the body." This implies a constant occupation of the body's faculties by holy pursuits. When a thought arises, it is a thought about Torah or mitzvot. When speech is used, it is for Torah study or positive interaction. When action is taken, it is in service of God.

The footnote elaborates on the physical mapping: "“Brain”—thought; “mouth”—word; “the other limbs”—act." This provides a concrete understanding of how the spiritual battle plays out in the physical realm. The brain, the seat of intellect, is where thoughts originate. The mouth, the instrument of speech, is where words are formed. The other 248 limbs are the instruments of physical action. For the benoni, these faculties are consistently occupied by the divine soul's agenda. The animal soul's desires, even if they arise in the "heart" (the seat of emotion and desire, often linked to the left side of the heart in Kabbalistic thought), are prevented from "clothing themselves" in these physical faculties. This is the essence of the containment. The divine soul's dominance ensures that the body is utilized for good, and the potential for evil, while present, is effectively neutralized before it can manifest in a sinful way. This is not a passive victory; it is an active occupation of the "city" by the forces of holiness, leaving no room for the enemy to establish a permanent presence or launch a successful assault. The benoni's consistency in this regard is what earns them their designation; they are never truly "conquered" by the forces of impurity.

Insight 3: The Impermanence of the Ascendant State and the Role of "Appropriate Times"

A crucial nuance in the definition of the benoni is the acknowledgment that the divine soul's sovereignty is not constant. The text states, "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, such as during the recital of the Shema or the Amidah." This introduces a dynamic element, suggesting that the benoni's spiritual mastery is not a static achievement but fluctuates. There are moments of heightened spiritual awareness and control, and moments where the dominion is less absolute, though still not overcome by evil.

The "appropriate times" are specifically linked to prayer, particularly the Shema and the Amidah. These are moments when the individual is consciously striving to connect with God and elevate their consciousness. During these times, the "Supernal Intellect is in a sublime state," and the individual is encouraged to "bind his chabad (intellectual faculties) to G–d, to meditate deeply on the greatness of the En Sof, blessed is He, and to arouse the burning love in the right part of his heart." This intense focus on holiness causes the "evil that is in the left part [of the heart] to be subjected to, and nullified in, the goodness that is diffused in the right part." This describes a peak experience where the divine soul's influence is at its zenith, and the animal soul's impulses are temporarily suppressed.

However, the text immediately follows this with a stark contrast: "However, after prayer, when the state of sublimity of the Intellect of the En Sof, blessed is He, departs, the evil in the left part reawakens, and he begins to feel a desire for the lusts of the world and its delights." This is where the benoni's true challenge lies. The victory achieved during prayer is not permanent. Once the heightened spiritual state subsides, the animal soul's desires resurface. The crucial difference, however, is that even in this resurgence, the evil "has not the sole authority and dominion over the 'city.'" It is still unable to "carry out this desire from the potential into the actual by clothing itself in the bodily limbs."

This highlights a critical tension: the benoni experiences spiritual highs and lows, moments of intense connection and subsequent resurfacing of worldly desires. The defining characteristic isn't the absence of desire, but the consistent ability to prevent those desires from manifesting in sinful actions, speech, or even prolonged, focused sinful thoughts. The footnote clarifies further: "The evil nature is then temporarily repressed, but not sublimated." This implies that the underlying impulses remain, and the struggle is ongoing. The benoni's mastery is in the immediate and effective redirection of these resurfacing impulses. The brain's inherent nature to rule over the heart, as mentioned by the Raaya Mehemna, plays a key role here. The intellect, even when faced with resurfacing desires, can exert its will to prevent them from being acted upon. This dynamic, where periods of intense spiritual focus are followed by the resurgence of mundane desires that are then actively managed, is the hallmark of the benoni's spiritual journey. It's a continuous process of engagement and control, rather than a final state of spiritual perfection.

Two Angles

Angle 1: Rashi's Emphasis on the Unconditional Nature of Divine Grace

When we examine the concept of spiritual attainment, one lens through which to view the benoni is through the perspective of Rashi, the quintessential medieval commentator. While Rashi doesn't directly use the term benoni in this specific context of the Tanya's nuanced psychological framework, his approach to understanding human sinfulness and divine judgment offers a foundational understanding. Rashi, in his commentaries on the Torah and Talmud, often emphasizes the idea that while humans have free will and are responsible for their actions, there is also an overarching aspect of divine providence and grace that operates in the world. From Rashi’s perspective, the benoni's state of never committing a sin, even if it involves a constant struggle, could be seen as a testament to the direct, perhaps even preemptive, intervention of divine assistance.

Consider Rashi's commentary on Genesis 4:7, "If you do well, will you not be accepted? And if you do not do well, sin lies at the door." Rashi explains that the verse implies that before sin actually occurs, it is like a beast waiting at the door, ready to pounce. The acceptance of Cain's offering, contrasted with Abel's, highlights the precarious balance. For Rashi, the capacity for sin is always present. However, the benoni's consistent avoidance of sin, as described in the Tanya, could be interpreted through Rashi's lens as a state where God's grace has so profoundly influenced the individual's will that the "beast at the door" is perpetually held back, not by the individual's sole effort, but by a divinely enabled strength. Rashi's focus is often on the outcome and the established fact of divine law and judgment. Thus, the benoni's perfect record would be seen as a manifestation of God's will, enabling this individual to consistently align their actions with divine commandments. The emphasis would be less on the internal struggle and more on the fact that, through God's kindness, the benoni is granted the ability to live a life free of transgression, irrespective of the underlying impulses. This would imply a more passive reception of righteousness, where the individual is a recipient of divine favor that prevents sin from ever taking root.

Angle 2: Ramban's Emphasis on the Active Struggle and the Will's Supremacy

In contrast to Rashi's potential emphasis on divine grace as the primary factor in preventing sin, Nachmanides (Ramban) offers a perspective that aligns more closely with the Tanya's depiction of the benoni as actively engaged in a continuous battle. Ramban, particularly in his philosophical and ethical writings, places a strong emphasis on the power of human free will and the importance of conscious effort in overcoming inclinations. He would likely interpret the benoni's state not merely as a result of divine grace, but as the outcome of relentless personal striving and the active subjugation of the lower self.

Ramban, in his commentary on the Torah, frequently discusses the nature of temptation and the responsibility of the individual to choose good over evil. He argues that the ability to choose is fundamental to human existence and to the concept of reward and punishment. For Ramban, the benoni's achievement would be seen as a profound demonstration of the will's capacity to direct the faculties towards holiness, even in the face of powerful temptations. He might point to verses like Deuteronomy 30:19, "Choose life," as a call to active engagement. The benoni, in this view, actively "chooses life" (i.e., holiness) moment by moment. The internal struggle described in the Tanya – the resurfacing of desires after prayer, the prevention of these desires from manifesting in action – would resonate deeply with Ramban's understanding of the human condition. He would see the benoni as a model of a person who has mastered the art of self-discipline, where the intellect consistently triumphs over the base desires, not because the desires are absent, but because the will is so strong and so aligned with divine purpose. The emphasis would be on the benoni's internal fortitude and the deliberate, conscious redirection of thought, speech, and action away from sin and towards mitzvot. This perspective highlights the agency of the individual in achieving and maintaining their spiritual status.

Practice Implication

The Tanya's description of the benoni profoundly shapes how we approach decision-making, particularly in moments of temptation. The key insight is that even if an inappropriate thought or desire arises, the critical juncture is not the arising of the thought itself, but how one responds to it. The benoni is defined by the immediate and decisive rejection of that thought, preventing it from influencing speech or action.

Consider a scenario: You are at work, and a colleague makes a dismissive comment about your contributions. Immediately, a wave of anger and resentment rises within you. Your mind might conjure up sharp retorts, imagine confronting them aggressively, or dwell on how unfair the situation is, fueling a desire for revenge. This is the "evil in the left part" beginning to stir.

According to the Tanya's model of the benoni, this is the precise moment to act. The benoni does not dwell on the desire for revenge. They do not allow their mind to construct elaborate scenarios of confrontation. Instead, as soon as the anger is recognized as an inappropriate thought or feeling, the benoni immediately redirects their mental energy. This might involve:

1. Conscious Mental Rejection: The benoni actively pushes the thought of revenge out of their mind, perhaps by repeating a verse about forgiveness, or by focusing on the positive aspects of their work or relationships. This is the "thrusting it out with both hands" mentioned in the text.
2. Redirection of Faculties: Instead of stewing in anger, the benoni might immediately turn their attention to a task that requires focus and precision, thus occupying their mind with a constructive activity. They might even consciously decide to engage in an act of kindness towards the colleague later, as suggested by the Zohar's example of Joseph.
3. Focus on the Opposite: The text states, "to divert his attention altogether from the craving of his heart toward the completely opposite direction, particularly in the direction of holiness." So, instead of focusing on the colleague's slight, the benoni might shift their focus to a mitzvah they intend to perform later, or reflect on a concept of divine justice that transcends human perception.

The implication for daily practice is that we should not despair if we experience negative thoughts or desires. The crucial element is our response. We are not defined by the fleeting presence of an inappropriate thought, but by our immediate and decisive action (or inaction) to prevent it from manifesting in speech or deed. This requires constant awareness and a cultivated ability to consciously redirect our mental and emotional energy towards holiness, even in the heat of the moment. It transforms spiritual practice from a state of striving for an unattainable perfection to a practical, moment-by-moment discipline of self-mastery.

Chevruta Mini

1. If the benoni is defined by the fact that evil never attains enough power to make them sin in action, speech, or sustained thought, does this mean that the quality of their thoughts, even those not explicitly sinful, can still be less than ideal, simply because the divine soul's sovereignty is not constant? In other words, can a benoni have thoughts that are merely mundane or distracted, even if not sinful, when not in those "appropriate times" of intense prayer?
2. The text states that the benoni has "never committed, nor ever will commit, any transgression." If the animal soul's impulses "reawaken" after prayer, and the benoni still feels a desire for worldly delights, what is the exact mechanism that prevents the desire from becoming action, and how does this differ from the struggle a rasha (wicked person) might face where the desire does lead to action? Is it solely the immediacy of the redirection, or is there a qualitative difference in the nature of the desire itself that the benoni can access?

Takeaway

The benoni's spiritual strength lies not in the absence of temptation, but in the unwavering, immediate redirection of every impulse away from sin and towards holiness, moment by moment.