Tanya, Part I; Likkutei Amarim 12:7

This is a fascinating passage from Tanya, and it really gets to the heart of what it means to be an intermediate spiritual practitioner. What's truly non-obvious here is the subtle, almost paradoxical definition of the benoni – they haven't sinned, yet they aren't a tzaddik either, and the battle is constant, even in moments of spiritual uplift.

Context

To fully grasp this, it’s helpful to remember the broader context of Tanya's mission. Rabbi Shneur Zalman of Liadi, the author, was writing during a period of intense spiritual and societal upheaval for Polish Jewry. The Haskalah movement was beginning to gain traction, and traditional religious observance was being challenged. Tanya was designed as a spiritual guidebook for the masses, aiming to make complex Kabbalistic concepts accessible and practical. The concept of the benoni is central to this effort; it offers a relatable model for spiritual striving that doesn't require the saintly perfection of a tzaddik, but rather a consistent, dynamic engagement with one's inner world. This passage, therefore, isn't just theoretical; it's a practical roadmap for navigating the everyday spiritual battlefield.

Text Snapshot

Here's the core of the passage we're examining:

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, such as during the recital of the Shema or the Amidah, which is a time when the Supernal Intellect is in a sublime state; and likewise below, this is a propitious time for every man, when he binds 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, to cleave to Him by virtue of the fulfillment of the Torah and its commandments out of love.

…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. 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, in deed, speech, and persistent thought…

Sefaria URL: https://www.sefaria.org/Tanya%2C_Part_I%3B_Likkutei_Amarim_12%3A7

Close Reading

Insight 1: The "Small City" Metaphor and its Dual Nature

The central metaphor of the "small city" (ir kvanah) is crucial here. It represents the human body and its faculties. The passage highlights a constant tension within this city: the divine soul, allied with intellect and holiness, versus the animal soul, driven by kelipah (the husk or shell of impurity). The benoni is defined by the fact that the kelipah never fully captures the city, meaning its "garments" of thought, speech, and act (sinful ones) don't dominate. This is a powerful image of internal control. However, what's fascinating is that this control isn't absolute or permanent. The "sovereignty and sway" of the divine soul is not "undisputed" and is only truly dominant "at appropriate times." This suggests that spiritual mastery isn't a static state but a dynamic struggle, with periods of intense clarity and periods where the lower desires reawaken. The "small city" is a battleground, not a fortified sanctuary.

Insight 2: The "Garments" of Soul and Their Significance

The concept of the "three garments" – thought, speech, and act – is applied to both the divine and animal souls. For the animal soul, these garments originate in kelipah and lead to sin. For the divine soul, they are the engagement with the 613 commandments. The benoni successfully prevents the animal soul's garments from "clothing themselves in the body" to the point of sin. This implies that even sinful thoughts can be recognized and rejected before they manifest as speech or action. The footnote (14) even suggests that sinful thoughts can be "more serious than actual sin," which is a startling idea. This emphasizes that the inner world – thought and intention – is as significant, if not more so, than outward behavior in defining one's spiritual standing. The benoni's victory lies in preventing the actualization of sinful intent into concrete actions, and even in rejecting the persistent dwelling on sinful thoughts.

Insight 3: The Temporal Nature of Spiritual Sovereignty

The passage starkly illustrates that the benoni's spiritual peak is often tied to specific times, particularly prayer services like Shema and Amidah. During these moments, the "Supernal Intellect" is in a "sublime state," and the individual's chabad (intellect) is bound to God. This leads to "burning love" and a deep connection. However, the crucial point is what happens after prayer: "the evil in the left part reawakens." This isn't a failure; it's the inherent nature of the benoni's struggle. The evil is repressed but not sublimated. The divine soul's influence is potent during prayer, but the underlying "essence and being of the animal soul... remains entirely undislodged." This means the benoni must actively and consciously redirect their desires after the spiritual high, preventing them from moving from "potential into the actual." This highlights the constant vigilance required, even after experiencing spiritual elevation.

Two Angles

Angle 1: The Benoni as a Master of Restraint (Rashi's Approach)

One way to understand the benoni is through a lens of practical halakhic adherence, akin to the approach of commentators like Rashi. Rashi, known for his straightforward and text-based interpretations, would likely focus on the explicit statement: "He has never committed, nor ever will commit, any transgression." From this perspective, the benoni is someone whose outward actions are impeccable. The internal struggles, while present, are successfully managed to the point that they never result in a transgression. The emphasis is on the outcome – the absence of sin. The "small city" is well-defended, not because the enemy is absent, but because its defenses are consistently effective in preventing breaches. The internal battles are secondary to the fact that the gates remain firmly shut against prohibited actions. This reading prioritizes the external manifestation of adherence to Torah law.

Angle 2: The Benoni as a Dynamic Spiritual Warrior (Ramban's Approach)

A contrasting perspective, perhaps more aligned with the deeper mystical insights of someone like Ramban (Nachmanides), would focus on the internal process of the benoni. Ramban, who often delved into the ethical and philosophical underpinnings of Jewish law, would see the benoni not just as someone who doesn't sin, but as someone actively engaged in the struggle to prevent sin. The passage's description of the reawakening evil after prayer, and the conscious effort to "restrain himself and control the drive of lust," becomes central. The benoni is characterized by the willpower and the effort to divert attention, even when desires arise. This isn't about a static state of perfection but a dynamic, ongoing battle where the divine soul, through intellect and hidden love, constantly works to subdue the animal soul's impulses. The victory is in the conscious choice and the redirection of energy, even when temptation is strong.

Practice Implication

This passage profoundly shapes how we might approach our daily spiritual practice and decision-making. It suggests that spiritual progress isn't about eliminating desire or never feeling temptation, but about developing the capacity to manage and redirect those impulses. For example, if you find yourself experiencing distracting or negative thoughts during prayer or meditation (the "reawakening evil" after a spiritual high), instead of despairing and labeling yourself a failure, the Tanya teaches us to recognize this as the benoni's reality. The practice implication is to cultivate the "willpower in his brain" (as the text states) to actively "thrust it out with both hands." This means consciously redirecting your focus, perhaps by engaging in a different positive thought, a brief moment of gratitude, or simply acknowledging the distraction without dwelling on it. It encourages a proactive, rather than reactive, approach to inner turmoil, focusing on the strength of our ability to choose our response.

Chevruta Mini

1. The text states the benoni "has never committed, nor ever will commit, any transgression." Yet, it also describes the "evil in the left part reawakens, and he begins to feel a desire for the lusts of the world." How does one reconcile the absolute absence of transgression with the persistent presence of desire? Does the "never will commit" refer to an absolute certainty of action, or to a perfected inner state that makes transgression impossible in practice?
2. The passage emphasizes the power of the intellect (chabad) to control the heart's desires, likening wisdom to light banishing darkness. However, it also notes that even "sinful thoughts... can be forceful enough to rise to his mind, to distract him from the Torah and Divine service." What is the critical distinction between a "sinful thought" that a benoni rejects and one that might lead a less disciplined person astray, and how does one practically discern and act upon this distinction in real-time?

Takeaway

The benoni is defined by their constant, conscious effort to prevent internal desires from manifesting as external transgressions, even after experiencing spiritual highs.