Tanya, Part I; Likkutei Amarim 12:7

Hook

Shalom, and welcome! Today, we're embarking on a fascinating journey into the heart of Jewish spirituality, a journey that begins with a deceptively simple question: What does it truly mean to be a good person, a person striving for holiness? We often think of spiritual growth in terms of achieving lofty, almost unattainable ideals – becoming a saint, a perfect tzaddik. But what if there's a path, a real and attainable path, that lies not in absolute perfection, but in a constant, dynamic balance? What if the spiritual struggle isn't about never having negative impulses, but about how we respond to them? This is the core of what we'll explore today, as we delve into a foundational text from the Tanya, a seminal work of Chabad Hasidic philosophy. We’re going to meet a specific kind of spiritual individual, one who might surprise you with their nuanced journey, and discover what their experience can teach us about our own lives and our relationship with the Divine.

Context

Our text today comes from the Tanya, specifically Likkutei Amarim, Part I, Chapter 12, verse 7. The Tanya, written by Rabbi Shneur Zalman of Liadi in the late 18th century, is considered a foundational text for Chabad Hasidism. It’s often called the “Written Torah of Hasidism” because it aims to make complex mystical ideas accessible to the average person. The Tanya explores the inner workings of the human soul, the nature of good and evil, and the path to spiritual growth and connection with God. It introduces concepts like the "divine soul" and the "animal soul," and categorizes individuals based on their spiritual standing. Today's passage specifically focuses on the benoni, a Hebrew term meaning "intermediate" or "in-between." This is a crucial concept because it offers a more realistic and achievable model of spiritual engagement than simply aiming for the perfect saint. Understanding the benoni helps us appreciate that spiritual progress isn't about erasing our negative inclinations entirely, but about mastering our response to them.

Text Snapshot

The Benoni: A Delicate Balance

"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 (the shell of evil), 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."

The Fluctuating Inner Landscape

"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... At such time the evil that is in the left part is subjected to, and nullified in, the goodness that is diffused in the right part... However, after prayer, when the state of sublimity of the Intellect of the En Sof (the Infinite) 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..."

The Power of Intellect Over Impulse

"For this is how man is created from birth, that each person may, with the willpower in his brain, restrain himself and control the drive of lust that is in his heart, preventing his heart’s desires from expressing themselves in action, word, or thought, and divert his attention altogether from the craving of his heart toward the completely opposite direction, particularly in the direction of holiness. Thus it is written, 'Then I saw that wisdom surpasses folly as light surpasses darkness.' This means that just as light has a superiority, power, and dominion over darkness, so that a little physical light banishes a great deal of darkness... so is much foolishness of the kelipah and sitra achara (the 'other side,' or evil inclination) ... inevitably driven away by the wisdom that is in the divine soul in the brain, whose desire is to rule alone in the 'city'..."

Why Not a Tzaddik? The Unsublimated Essence

"Nevertheless, such a person is not deemed a tzaddik (righteous person) at all, because the superiority which the light of the divine soul possesses over the darkness and foolishness of the kelipah... exists only in the aforementioned three garments, but does not extend to its very essence and being in relation to those of the kelipah. For in the benoni, the essence and being of the animal soul from the kelipah in the left part remains entirely undislodged after prayer. For then the burning love of G–d is not in a revealed state in his heart... but is only inwardly paved with hidden love... Therefore it is possible for the folly of the wicked fool to rise openly in the left part of his heart, creating a lust for all material things of this world... Nevertheless, in regard to a forbidden matter, it does not occur to him to actually violate the prohibition, G–d forbid, and it remains in the realm of sinful thoughts..."

The Triumph of Willpower and Awareness

"However, the impression [of prayer] on the intellect and the hidden [i.e., innate] fear and love of G–d in the right part [of the heart] enable one to prevail and triumph over this evil of passionate craving, depriving it from gaining supremacy and dominion over the 'city,' and from carrying out this desire from the potential into the actual by clothing itself in the bodily organs. Moreover, even in the mind alone, insofar as sinful thoughts are concerned, evil has no power to compel the mind’s volition to entertain willingly, G–d forbid, any wicked thought rising of its own accord from the heart to the brain... But no sooner does it reach there than he thrusts it out with both hands and averts his mind from it the instant he reminds himself that it is an evil thought, refusing to accept it willingly..."

Breaking It Down

The "Small City": Our Inner World

The Tanya uses a powerful metaphor: the human being is a "small city." Within this city, there are different forces at play, primarily two souls: the "divine soul" and the "animal soul." The divine soul is our higher, spiritual essence, connected to God. The animal soul, on the other hand, is our physical, instinctual nature, driven by desires and impulses. The kelipah, or "shell," represents the forces of impurity or evil that can influence our animal soul.

The Benoni: Not Perfect, But Victorious

The benoni, or intermediate person, is defined by their relationship with these two souls. The key insight here is that the benoni is not someone who never experiences negative thoughts or desires. Instead, the benoni is someone whose evil inclination (originating from the animal soul and kelipah) never gains enough power to manifest in actual sin. This means that while the animal soul might think about sin, desire sin, or even feel the urge for sin, it cannot "clothe itself" in the body to perform sinful actions, speak sinful words, or even dwell on sinful thoughts persistently. The divine soul, through the "garments" of thought, speech, and act, directs the individual towards fulfilling the 613 commandments of the Torah. The benoni has never committed a transgression and isn't even temporarily labeled "wicked."

The Dynamic Struggle: Peaks and Valleys

However, the text clarifies that the divine soul's dominion isn't constant and absolute. It experiences periods of heightened spiritual connection, particularly during prayer, like reciting the Shema or Amidah. During these times, our intellect and awareness of God are heightened, and the "evil in the left part is subjected to, and nullified in, the goodness that is diffused in the right part." This is when our higher self is most in control.

But the crucial point is what happens after these peak spiritual moments. "After prayer," the text states, "the evil in the left part reawakens." We begin to feel desires for worldly pleasures, for things that might be permissible or, G-d forbid, prohibited. This is where the benoni's mastery truly shines. Even though the desire is present, the evil inclination doesn't have "sole authority and dominion." It cannot translate these desires into action, speech, or even prolonged, focused sinful thought.

Wisdom Over Folly: The Power of the Intellect

The text emphasizes the power of wisdom, associated with the divine soul's intellect, over "folly," associated with the kelipah. Just as light banishes darkness, the divine soul's wisdom can drive away the inclinations towards evil. This is achieved through the "willpower in his brain" that can "restrain himself and control the drive of lust that is in his heart." The benoni actively diverts their attention from these impulses towards holiness.

The Unsublimated Core

So, why isn't the benoni a tzaddik? The text explains that while the benoni's actions and outward expressions are righteous, the essence of the animal soul, the underlying inclination towards evil, remains. It's not completely eradicated or "sublimated." After prayer, this inner "folly" can still surface in the heart, creating lustful thoughts. However, the benoni does not willfully entertain these thoughts. They are recognized as evil, and the individual actively pushes them away. This is a critical distinction: the benoni doesn't succumb to sinful thoughts willingly.

The Active Rejection of Evil

The text provides a vivid image: "no sooner does it reach there [the mind] than he thrusts it out with both hands and averts his mind from it the instant he reminds himself that it is an evil thought, refusing to accept it willingly." This active, immediate rejection of sinful thoughts, even those that arise from the heart, is the hallmark of the benoni. This applies not only to thoughts about forbidden actions but also to interpersonal relationships. If animosity or anger arises, the benoni uses their intellect and willpower to actively counter it with kindness and love, even to the point of overlooking offenses and repaying them with favors.

How We Live This

Embracing the Journey, Not Just the Destination

The concept of the benoni is incredibly empowering for us as beginners in Judaism. It shifts our focus from an often-intimidating pursuit of unattainable perfection to a realistic, dynamic, and achievable path of spiritual growth. We don't have to be spiritual superheroes to be living a meaningful Jewish life. The benoni reminds us that the struggle itself, the conscious effort to choose holiness over sin, is the essence of spiritual progress.

Recognizing the Inner Dialogue

Think about your own internal experiences. Have you ever had a thought or desire that you knew wasn't aligned with your values or Jewish teachings? The benoni model teaches us to recognize these as the stirrings of the animal soul, not as an indictment of our entire being. The crucial step is how we respond. Do we allow these thoughts to linger and fester, or do we actively redirect our attention, as the benoni does? This practice of mindful redirection is a powerful tool for spiritual growth.

The Power of Intent and Action

The benoni's victory lies in preventing the "evil from clothing itself in the body." This highlights the importance of our actions, speech, and even the persistent focus of our thoughts. While we might not always control the initial impulse, we have immense power over what we choose to do with it. When faced with temptation, we can ask ourselves: "Is this thought, word, or deed aligned with the Torah? Does it bring me closer to God?" The benoni's commitment to directing their "garments" of thought, speech, and act towards the commandments is a blueprint for us.

Cultivating Intellectual and Emotional Balance

The text speaks of the intellect (wisdom) ruling over emotion (folly). This doesn't mean suppressing our emotions, but rather using our intellect to guide them. When we feel anger, jealousy, or lust, we can pause, engage our minds, and consciously choose a path of kindness, gratitude, or spiritual focus. This is the essence of the benoni's ability to actively "thrust out" evil thoughts and turn towards holiness. It's about intentionality and the conscious application of our spiritual will.

The Importance of Prayer and Reflection

The text points to prayer as a time of heightened spiritual awareness. Even if we feel our prayers are imperfect, the act of engaging in prayer, of connecting with God, strengthens our divine soul and provides us with the inner resources to face the challenges of the day. Regular reflection on our choices, our thoughts, and our actions, much like the benoni's awareness of when an evil thought arises, is key to maintaining our spiritual balance.

One Thing to Remember

The benoni is not defined by the absence of negative impulses, but by the mastery of their response to them, actively choosing to direct their thoughts, speech, and actions towards holiness, even when desires for the opposite arise. This is the achievable path of spiritual growth.