Tanya, Part I; Likkutei Amarim 12:7

Hook

The Tanya's definition of the "intermediate" person, the benoni, is far from the common understanding of someone who's just okay. It's a dynamic, almost paradoxical state where the divine soul never sins in action, speech, or even sustained thought, yet isn't considered wholly righteous. This isn't about lacking temptation; it's about a constant, internal victory that remains remarkably fragile.

Context

To grasp the benoni as presented here, we need to understand the conceptual framework of the Tanya itself. Rabbi Schneur Zalman of Liadi, its author, was deeply influenced by the Kabbalistic concepts of kelipah (husks or shells) and the divine soul's struggle for dominance within the human psyche. He’s essentially mapping out a spiritual battlefield within us. The kelipah represents the forces of impurity and self-interest, while the divine soul is the spark of Godliness. This particular passage, Likkutei Amarim 12:7, comes after the Tanya has established the fundamental duality within man: the animal soul (driven by kelipah) and the divine soul. The Tanya often uses metaphors like a "small city" to represent the body and its faculties, which are then either controlled by the divine soul or corrupted by the animal soul. This specific section is crucial because it moves from the theoretical to the practical, defining the benoni by what they don't do, even when tempted.

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... therein 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... And 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 to the extent of concentrating his attention on the enjoyment of the mundane pleasures as to how to satisfy the lust of his heart, because the brain rules over the heart..."

(Source: https://www.sefaria.org/Tanya%2C_Part_I%3B_Likkutei_Amarim_12%3A7)

Close Reading

Insight 1: The Paradox of Non-Sin

The most striking aspect of the benoni is the absolute prohibition against sin in deed, speech, or even sustained thought. The text states unequivocally: "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." This isn't a description of someone who struggles and occasionally fails; it's a description of someone who has achieved a state of consistent victory. The "small city" metaphor is crucial here. The kelipah (evil inclination) never fully "captures" this city, meaning it cannot inhabit the bodily organs—the brain, mouth, and other limbs—to manifest as sin. The divine soul's "garments" of thought, speech, and act are dedicated solely to fulfilling the mitzvot. This is a profound achievement, implying a constant internal vigilance and redirecting of impulses away from transgression.

Insight 2: The "Garments" of the Soul

The Tanya's concept of "garments" (malbushim) is central to understanding this passage. The animal soul has its "garments" in thought, speech, and act, which, when originating from the kelipah, are directed toward sin. Conversely, the divine soul also expresses itself through these same three faculties, but when aligned with holiness, they are dedicated to the mitzvot. The benoni is defined by the fact that the divine soul's garments always prevail. The animal soul's garments, originating from the kelipah, "do not prevail within him over the divine soul to the extent of clothing themselves in the body." This means that even if a sinful thought arises, it cannot be sustained or acted upon because the divine soul's faculties are already occupying those "garments." This isn't about the absence of temptation, but about the impossibility of its actualization through the body. The evil inclination might "reawaken" after prayer, as the text notes, but it cannot translate its desires into outward action or persistent, focused thought.

Insight 3: The Fragile Sovereignty of the Divine Soul

Despite the benoni's impeccable record of non-sin, the passage introduces a critical nuance: "the essence and being of the divine soul... do not constantly hold undisputed sovereignty and sway over the 'small city,' except at appropriate times." This is where the benoni differs from the tzaddik (righteous person). The divine soul's full dominion is limited to specific moments, particularly during prayer (reciting Shema and Amidah). During these times, the "intellect of the En Sof" is in a sublime state, and the benoni can intensely focus their chabad (wisdom, understanding, knowledge) on God. In these moments, the evil in the "left part" (representing the animal soul) is "subjected to, and nullified in, the goodness that is diffused in the right part" (representing the divine soul). However, once these propitious times pass, the evil reawakens. While it cannot manifest as sin, the divine soul's dominion recedes from undisputed control. This highlights the ongoing internal struggle. The benoni's strength lies not in permanent, effortless victory, but in a consistent, dynamic redirection of energy that can be momentarily challenged. The text even suggests that "hidden love" is what sustains the divine soul's influence, rather than the "burning love" that is more apparent in the tzaddik. This implies a less overt, but still potent, connection to God.

Two Angles

Rashi's Emphasis on Action and Intent

When we consider the definition of a sinner in classical Jewish law, Rashi's commentary often grounds the concept in observable actions and clear intent. For Rashi, the categorization of someone as "wicked" typically arises from demonstrable transgressions. If an individual consistently refrains from acting on their negative impulses, even if those impulses are present, they would not be classified as wicked in his framework. The emphasis is on the outward manifestation of sin. While Rashi wouldn't necessarily deny the internal struggle, his legalistic approach would focus on the actions taken or not taken. The benoni, as described in the Tanya, aligns with this by never acting upon sinful desires. The fact that a sinful thought might briefly arise, but is immediately rejected and never acted upon, would satisfy Rashi’s criteria for not being labeled a sinner in the most severe sense. He would see the complete absence of sinful deeds as the primary indicator.

Ramban's Focus on the Inner Struggle and Spiritual Ascent

Rabbi Moshe ben Nachman (Ramban), on the other hand, often delves deeper into the spiritual and ethical dimensions of human behavior, seeing a more intricate interplay between inner states and outward actions. For Ramban, the struggle itself, and the conscious effort to overcome negative impulses, holds significant spiritual value. He would likely see the benoni's situation as a constant, high-stakes spiritual battle. The fact that the divine soul’s sovereignty is not constant, and that the evil inclination "reawakens," would be central to Ramban’s understanding. He might emphasize the benoni's ability to reject sinful thoughts, even if they arise, as a sign of spiritual maturity and a testament to the divine soul's active engagement. For Ramban, the true measure of a person's spiritual state involves not just the absence of sin, but the constant striving and the intention to align oneself with God, even when faced with persistent internal challenges. He would likely interpret the benoni's situation as one of ongoing spiritual ascent, where the conscious rejection of temptation is a vital part of their relationship with God.

Practice Implication

This understanding of the benoni fundamentally shapes how we approach self-improvement and our relationship with God. It moves beyond a simple "good vs. evil" dichotomy and emphasizes the process of constant redirection. The implication for daily practice is the recognition that even if we experience negative thoughts or desires, the critical moment is our response. The Tanya teaches that the ability to "thrust it out with both hands," to avert our minds from evil thoughts the instant we recognize them, is the hallmark of the benoni. This means actively engaging our intellect to control our emotions and desires, rather than passively succumbing to them. It encourages a proactive stance: we are not simply victims of our impulses, but active agents who can choose to direct our "garments" of thought, speech, and action towards holiness. This also implies a need for continuous spiritual engagement, as highlighted by the passage's mention of prayer as a time of heightened divine soul sovereignty. Maintaining this internal vigilance requires consistent effort, prayer, and study, which fortify the divine soul's dominion.

Chevruta Mini

1. The Tanya states that the benoni "has never committed, nor ever will commit, any transgression" in deed, speech, or sustained thought. Yet, it also says the divine soul's sovereignty is not constant, and the evil inclination "reawakens." How can we reconcile the absolute absence of sin with the ongoing presence and reawakening of temptation? Does this imply that the definition of "sin" here is very strictly tied to outward action and sustained, willed thought, even if the underlying desire is present?

2. The passage contrasts the benoni's "hidden love" for God with the tzaddik's "burning love." The benoni prevails through intellectual control and a dedication to fulfilling mitzvot. Is there a trade-off here? Does the emphasis on intellectual control, while preventing sin, perhaps limit the depth of emotional or ecstatic connection to God that the tzaddik might experience? How does one balance the rigorous discipline of the benoni with the potential for deeper, more emotionally resonant spiritual experiences?

Takeaway

The benoni is not an individual who lacks temptation, but one who consistently and actively redirects all impulses away from sin, dedicating their faculties solely to holiness, even if moments of spiritual ascendancy are not constant.