Tanya, Part I; Likkutei Amarim 12:7

Hook

This passage from the Tanya grapples with a profound human dilemma: the constant, internal struggle between our loftier aspirations and our baser instincts. It introduces us to the concept of the benoni, the "intermediate" person, who navigates this battlefield with a remarkable, yet not absolute, victory. This isn't about achieving sainthood overnight, but about the daily, even moment-to-moment, effort to align our thoughts, words, and actions with our highest spiritual potential. In the context of Zionism and the modern State of Israel, this internal struggle resonates deeply. How do we, as a people and as individuals, strive for an ideal state, for a redeemed homeland, while wrestling with the complexities and imperfections of human nature, both within ourselves and within our collective endeavors? The Tanya offers a framework for understanding this ongoing process, not as a destination, but as a continuous journey of conscious choice and responsibility.

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."

"However, the essence and being of the divine soul... 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... after prayer, when the state of sublimity... 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..."

"For he who willfully indulges in such thoughts is deemed wicked at such time, whereas the benoni is never wicked for a single moment. So, too, in matters affecting a person’s relations with his neighbor, as soon as there rises from his heart to his mind some animosity or hatred... he gives them no entrance into his mind and will. On the contrary, his mind exercises its authority and power over the spirit in his heart to do the very opposite and to conduct himself toward his neighbor with the quality of kindness and a display of abundant love..."

Context

### The "Small City" Within

• Date: The foundational text for the Tanya, Likkutei Amarim, was first published in 1794. This passage reflects centuries of Jewish mystical and ethical thought.
• Actor: Rabbi Shneur Zalman of Liadi (the Alter Rebbe), the founder of the Chabad Lubavitch philosophy. His aim was to make complex Kabbalistic ideas accessible to the average Jew, providing a practical guide for spiritual growth.
• Aim: To define a spiritual state attainable by ordinary people, distinct from the ideal of the tzaddik (righteous person), emphasizing the ongoing internal struggle for holiness and the role of intellect in controlling base desires.

Two Readings

The Tanya's concept of the benoni can be understood through two complementary lenses, each offering a distinct, yet interconnected, perspective on human experience and its implications for collective life, especially within the framework of Zionism and the modern State of Israel.

### Reading 1: The Covenantal Struggle for the Soul

This reading views the benoni as an individual deeply embedded in a covenantal relationship with the Divine. The "small city" is the individual's being, a microcosm of the larger Jewish people, bound by the Torah and its commandments. The struggle described in the Tanya is not merely psychological; it is a spiritual battleground where the forces of holiness (represented by the divine soul's "garments" of thought, speech, and act in performing Mitzvot) contend with the forces of impurity (kelipah).

The benoni's achievement is significant: they consistently prevent the "evil" from fully manifesting in action. They do not commit transgressions, and even when negative impulses arise – lusts, anger, hatred – they are actively suppressed by the intellect. This isn't a passive state; it's an active, ongoing victory. The intellect, rooted in the divine soul's connection to God, acts as the sovereign, capable of redirecting even potent desires away from sin and towards holiness. The emphasis here is on responsibility to God and the covenantal obligations.

In the context of Zionism, this reading highlights the profound moral and spiritual imperative behind the Zionist project. The creation of a sovereign Jewish state was, for many, an act of covenantal fulfillment, a return to God's land and a chance to rebuild Jewish life according to Torah principles. The benoni model suggests that the success of this endeavor hinges not only on political and military might but on the internal spiritual fortitude of its people. The ongoing challenges faced by Israel – whether internal societal divisions or external threats – can be seen through this lens as manifestations of the ongoing spiritual struggle. The ideal is not to eliminate all desire, but to channel it, to ensure that our collective actions, like those of the benoni, are aligned with the Divine will, expressed through the Mitzvot and ethical conduct. The tension arises when national aspirations clash with the ethical demands of the covenant, a tension that the benoni model urges us to address through conscious, deliberate choices rooted in spiritual discipline and a deep sense of accountability to God.

### Reading 2: The Civic Imperative of Self-Mastery

This reading shifts the focus to a more civic and ethical dimension, viewing the benoni as a model for responsible citizenship in a pluralistic society, particularly within the framework of a nation-state like Israel. Here, the "small city" can be understood as the individual's capacity for self-governance, and the struggle as one of civic virtue and social responsibility. The "garments" of thought, speech, and action are not only religious acts but also the very fabric of social interaction.

The benoni is characterized by their ability to control impulses that would harm themselves or others. They prevent anger, hatred, and jealousy from dictating their actions, actively choosing kindness and love, even towards those who have wronged them. This is a sophisticated form of self-mastery that forms the bedrock of a functioning society. The intellect, in this context, represents reasoned judgment, empathy, and the capacity for moral deliberation, which override immediate emotional reactions.

Applying this to modern Israel, the benoni model underscores the critical importance of internal cohesion and ethical behavior among all citizens. The state, as a collective entity, is only as strong and just as the individuals who comprise it. The ongoing debates and conflicts within Israel, particularly concerning the relationship between different communities and the ethical implications of national policy, can be illuminated by this reading. The challenge is to cultivate a civic spirit where the "evil" of prejudice, animosity, and self-interest is not allowed to "clothe itself in the body" of public discourse and policy. Instead, the "wisdom" of reasoned dialogue, mutual respect, and a commitment to justice must prevail. The tension here lies in balancing national security and identity with the rights and well-being of all individuals and groups within the state. The benoni teaches us that true strength lies not in suppressing dissent, but in fostering a culture where individuals actively choose to govern their impulses and contribute to a society built on ethical principles, akin to the benoni's commitment to holiness and kindness. This requires a conscious effort to build bridges, promote understanding, and ensure that the pursuit of national goals does not come at the expense of individual dignity and ethical integrity.

Civic Move

### Cultivating the "Benoni" Citizen: A Dialogue on Ethical Action

The enduring challenge for any society, and particularly for a nation grappling with its identity and purpose like modern Israel, is to foster individuals who embody the principles of self-mastery and ethical responsibility. The Tanya's concept of the benoni provides a rich framework for this endeavor, not as an unattainable ideal, but as a practical aspiration for every citizen.

The Civic Move: Establish and Sustain "Dialogues of the Benoni"

This initiative involves creating and actively participating in structured dialogues, both within educational institutions and broader community forums, focused on the practical application of the benoni's principles to contemporary civic life. The aim is to move beyond abstract discussions of ethics and delve into concrete scenarios faced by individuals and the collective.

How it Works:

1. Scenario-Based Learning: Identify real-world dilemmas faced by Israelis – for instance, navigating inter-community relations, responding to security challenges ethically, engaging in public discourse without resorting to vitriol, or making difficult policy decisions that impact diverse populations.
2. Applying the Benoni Framework: Facilitate discussions where participants analyze these scenarios through the lens of the benoni.
   • Identifying the "Small City": What are the core values and goals of the individuals or communities involved? What is at stake?
   • Recognizing the "Garments": How do thoughts, speech, and actions (both individual and collective) manifest the struggle between higher ideals and baser impulses?
   • The Role of "Intellect" vs. "Emotion": How can reasoned deliberation, empathy, and a commitment to ethical principles (the "divine soul") guide decisions and actions, rather than reactive emotions like anger, fear, or prejudice (the "animal soul")?
   • Preventing "Sinful Clothing": How can we proactively prevent harmful rhetoric, discriminatory policies, or unethical actions from becoming the default mode of operation?
   • Practicing "Kindness and Love": How can we actively choose to respond to perceived adversaries or challenges with understanding, magnanimity, and a genuine desire for constructive engagement, even when difficult?
3. Focus on "Potential into Actual": Emphasize the crucial distinction the Tanya makes between having a thought or impulse and acting upon it. Dialogues should explore strategies for interrupting the progression from negative thought to harmful action.
4. Building Bridges, Not Walls: The dialogues should be designed to foster mutual understanding and empathy, even among those with differing viewpoints. The goal is not necessarily to reach consensus on every issue, but to cultivate a shared commitment to the process of ethical engagement.
5. Integration into Education and Public Life: These dialogues should be integrated into school curricula (from middle school upwards), workplace training, community centers, and even as a component of public forums and political discourse.

Why this is a "Civic Move":

This initiative directly addresses the need for responsible citizenship by equipping individuals with the internal tools and communal practices to navigate complex societal challenges ethically. It moves beyond passive observance to active participation in shaping a more just and humane society. By focusing on the benoni's capacity for self-mastery and ethical action, it offers a pathway for individuals and the collective to consciously choose their path, striving for the ideals of holiness, kindness, and justice, even in the face of internal and external pressures. It’s an investment in the spiritual and ethical infrastructure of the nation, recognizing that the strength of the State of Israel ultimately rests on the character and commitment of its people.

Takeaway

The Tanya's vision of the benoni offers a powerful and hopeful paradigm for navigating the complexities of life, both individually and collectively. It teaches us that perfection is not the immediate goal, but rather the consistent, conscious effort to align our inner lives and outward actions with our highest ethical and spiritual aspirations. In the context of Zionism and modern Israel, this means recognizing that the ongoing project of building a just and thriving society is fundamentally a spiritual and ethical undertaking. It requires us to cultivate within ourselves and our communities the capacity for self-mastery, the wisdom to choose constructive responses over destructive impulses, and the unwavering commitment to kindness and responsibility, even when it is most challenging. The benoni's quiet victory is a testament to the enduring power of human agency and the potential for continuous growth, reminding us that the journey towards a better future is paved with the daily choices we make to embody our deepest values.