Tanya, Part I; Likkutei Amarim 12:7

Hook

The profound human struggle for self-mastery, the perpetual negotiation between our higher aspirations and our baser instincts, is a theme as ancient as civilization itself. It’s a drama that unfolds not just on the grand stage of nations and movements, but within the intimate theater of every individual soul. For those of us who look to Jewish tradition for guidance, this internal battlefield is illuminated by concepts that speak to the very core of our being. Today, we grapple with a particularly potent articulation of this struggle found in the Tanya, the foundational work of Chabad Hasidism, specifically its description of the benoni, the "intermediate" person. This concept offers a framework for understanding not just personal spiritual development, but also, in a surprisingly relevant way, the complex dynamics of a people striving for collective redemption and self-determination. The Tanya presents a vision of human nature where the divine and the animalistic are in constant, dynamic tension. It posits that true spiritual success isn't necessarily the complete eradication of the "evil inclination," but rather the disciplined mastery over it, ensuring it never dictates our actions, speech, or even persistent thoughts. This is a hopeful, yet demanding, vision. It suggests that the capacity for goodness, for adhering to a higher moral and spiritual purpose, resides within us, a divine spark that can, with conscious effort and disciplined practice, guide our lives. This internal struggle, however, has echoes in the external world, particularly for a people whose history is a testament to resilience, collective will, and the enduring pursuit of a homeland. How does the individual’s journey towards becoming a benoni – a person who consistently chooses the good, even when tempted – inform our understanding of a people navigating the complexities of modern nationhood, of building a society that strives for justice and holiness amidst the inevitable imperfections of human endeavor? The Tanya offers a lens through which we can examine this question, not by seeking an unattainable perfection, but by understanding the constant, vital work of self-governance and ethical striving.

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 [the outer shell of impurity], 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."

Context

### Date

The primary text, Likkutei Amarim (Part I of the Tanya), was compiled and first published in 1794 by Rabbi Schneur Zalman of Liadi, the founder of the Chabad Hasidic movement. This period marks the late Enlightenment in Europe, a time of significant intellectual and social upheaval, which also saw the early stirrings of Jewish emancipation and the rise of modern nationalisms.

### Actor

The author of the Tanya, Rabbi Schneur Zalman of Liadi (1745-1812), was a towering figure in Hasidic Judaism. He sought to systematize and intellectualize Hasidic teachings, making them accessible to a broader audience. His work aimed to provide a practical roadmap for spiritual growth, emphasizing the role of intellect and reasoned contemplation alongside emotional fervor in serving God.

### Aim

The aim of this passage, and indeed the entire first part of the Tanya, is to define and describe the spiritual state of the benoni. This is presented not as a passive existence, but as an active, ongoing struggle for self-mastery. Rabbi Schneur Zalman seeks to provide individuals with a clear understanding of their internal spiritual landscape, offering them a framework for ethical conduct and divine service, grounded in the belief in the inherent divinity within each person, and the potential for constant growth and refinement, even in the face of persistent internal challenges. The ultimate goal is to empower individuals to live lives aligned with Torah and Mitzvot, constantly striving to elevate their physical and spiritual selves.

Two Readings

### Reading 1: The Covenantal Struggle for Inner Sovereignty

This reading frames the benoni within the context of the Jewish covenantal tradition, emphasizing the intrinsic, God-given nature of the divine soul and the ongoing responsibility to align one's actions with divine will. The "small city" is the individual soul, a microcosm of the larger covenantal community. The "evil inclination" (kelipah) represents the forces that seek to pull us away from our covenantal obligations, from the divine spark that is our birthright. The Tanya is not advocating for a state of sinless perfection, which is seen as the domain of the tzaddik (righteous person), but rather a dynamic state of active governance. The benoni is one who, despite the presence of temptation and worldly desires, consistently exercises their God-given willpower to prevent these impulses from manifesting in sinful actions, speech, or even lingering, desired thoughts.

The core of this reading lies in the concept of internal sovereignty. The divine soul, with its "three garments" of thought, speech, and act directed towards the 613 Mitzvot, is inherently superior and meant to rule. The animal soul's "garments," also thought, speech, and act, but originating from the kelipah, are a constant threat. The benoni is characterized by their ability to ensure that the divine soul's intentions and actions always prevail. This isn't about a permanent victory, but about a consistent triumph in the decisive moments. The passage highlights how, during specific times of elevated spiritual consciousness like prayer (reciting Shema or Amidah), the divine soul's reign is more pronounced. The intellect (chabad) is focused on God's greatness, fostering a burning love that subjugates the animalistic desires. However, the Tanya is candid: this state is not constant. After prayer, the desires of the animal soul reawaken. The crucial distinction of the benoni is that even when these desires arise, they are not acted upon. The intellect, rooted in the divine soul, possesses the innate capacity to restrain the heart's impulses, diverting attention towards holiness. This is seen as a direct manifestation of the covenantal imperative to choose life, to choose holiness, even when faced with the allure of the profane.

Furthermore, this reading connects the individual's internal struggle to the collective destiny of the Jewish people. The covenant is not just a personal pact; it is a national heritage and responsibility. The struggle for internal sovereignty mirrors the historical struggle for national sovereignty. The constant vigilance against the "evil inclination" within reflects the need for a people to be vigilant against forces that would undermine their unique identity, their spiritual continuity, and their right to self-determination. The emphasis on the benoni's ability to prevent even sinful thoughts from taking root, and to actively redirect them towards holiness, speaks to a profound understanding of the internal foundations of a resilient people. It suggests that a true commitment to the covenant requires not just outward observance, but a constant tending of the inner garden, ensuring that the collective consciousness remains aligned with its divine purpose, even when facing the inevitable temptations and distractions of the wider world. This reading finds hope in the benoni's capacity to uphold their end of the covenant through disciplined ethical action, recognizing that this internal victory is the bedrock of external flourishing.

### Reading 2: The Civic Imperative for Self-Governance and Ethical Citizenship

This reading shifts the focus from a purely covenantal framework to a more civic and ethical lens, interpreting the Tanya's concepts through the prism of building a just and functional society, particularly in the context of modern nationhood and the Zionist project. Here, the "small city" can be understood as the nascent or established nation, and the "garments" represent the institutions, laws, and public discourse of that society. The "divine soul" and its "garments" embody the ideals and aspirations of a nation striving for justice, ethical leadership, and collective betterment, while the "animal soul" and its "garments" represent the forces of self-interest, corruption, tribalism, and the baser instincts that can plague any society.

The benoni in this context is the ideal citizen or leader who, while acknowledging the inherent imperfections and temptations within the collective, consistently prioritizes the ethical framework and the pursuit of justice. They ensure that the "evil inclination" – perhaps manifested as corrupt practices, divisive rhetoric, or the prioritization of power over principle – never gains enough sway to corrupt the fundamental institutions of the state and lead to widespread sin or moral decay. The "three garments" of the animal soul, when unchecked, could translate into policies that exploit, propaganda that deceives, or actions that betray the public trust. Conversely, the "three garments" of the divine soul are the laws, judicial systems, educational curricula, and public service initiatives that are designed to uphold ethical standards, promote well-being, and advance the common good.

The Tanya's emphasis on the benoni's ability to restrain even sinful thoughts becomes incredibly relevant to civic life. It suggests that a healthy society requires not just laws against overt wrongdoing, but a culture that actively discourages and combats the insidious creep of corrupting ideas, prejudiced thinking, and divisive ideologies before they can be translated into harmful actions. The passage's distinction between potential and actual sin is crucial here. A society characterized by benoni-like citizens would, even when faced with temptations for unethical gain or divisive actions, find ways to "thrust it out with both hands," preventing it from becoming policy or widespread practice. The intellect, representing reasoned deliberation and ethical foresight, must govern the heart's immediate desires for power or expediency.

The Tanya's observation that the divine soul's dominion is strongest during times of focused spiritual engagement (prayer) can be analogized to moments of national introspection, critical policy debates, or periods of recommitment to core national values. These are times when a society can, ideally, elevate its collective consciousness, reminding itself of its founding principles and ethical commitments. However, like the individual benoni, the society must remain vigilant. The departure from these moments of heightened awareness doesn't mean the re-emergence of evil is inevitable; it means the ongoing work of civic responsibility is paramount. The "innate fear and love of God" can be understood as the foundational ethical principles and shared values that underpin a just society. These, even when not overtly celebrated, provide the strength to "prevail and triumph over this evil of passionate craving," preventing the descent into systemic corruption or injustice. This reading sees the benoni as the model for responsible citizenship, for leaders who embody integrity, and for a society that, while imperfect, is constantly striving to govern itself according to the highest ethical standards, a continuous act of self-governance and repair, mirroring the individual's journey of spiritual discipline.

Civic Move

### Cultivating "Civic Shema" — A National Dialogue on Ethical Foundations

The Tanya's description of the benoni hinges on the individual's ability to consciously direct their thoughts, speech, and actions towards holiness, particularly during moments of focused spiritual engagement like the recitation of the Shema. This internal discipline, when scaled up, offers a powerful model for collective ethical development. Therefore, our civic move is to cultivate a national practice of "Civic Shema" – a structured, ongoing dialogue aimed at articulating and recommitting to the ethical foundations of our society, drawing parallels to the individual’s commitment to their core values.

This is not about mandating prayer or religious observance, but about creating intentional spaces for deep reflection and recommitment to the principles that should guide our collective life. Just as the Shema is recited twice daily, we need regular national moments of introspection. This could manifest in several ways:

• Annual "Ethical Framework" Summits: These would be national forums, perhaps initiated by educational institutions, civil society organizations, and government bodies, dedicated to examining and reaffirming the core ethical tenets that underpin our society. This would involve diverse voices – academics, community leaders, artists, ethicists, and citizens from all walks of life – engaging in robust, yet respectful, dialogue about our shared values. What does justice mean in practice today? How do we ensure our pursuit of security does not compromise our commitment to human dignity? What are the ethical implications of our technological advancements? These are the kinds of questions that would be central.

• Curriculum Development for Civic Ethics: Educational systems, from primary school through university, should integrate robust curricula on civic ethics and responsible citizenship, drawing inspiration from diverse traditions that emphasize self-governance and ethical conduct. This would move beyond rote civics and delve into case studies, philosophical discussions, and simulations that challenge students to grapple with ethical dilemmas, fostering the kind of critical thinking and moral reasoning that the Tanya links to the divine soul's dominion. This is about training the "intellect" to govern the "heart's" immediate impulses, whether personal or national.

• Public Discourse Guidelines and "Digital Shema": We need to foster a culture of responsible public discourse. This could involve developing voluntary guidelines for media and online platforms that encourage thoughtful engagement and discourage sensationalism, hate speech, and the spread of misinformation. Analogous to the benoni's effort to "thrust out with both hands" harmful thoughts, we need mechanisms and a societal ethos that actively rejects and counters corrosive narratives, promoting a "digital Shema" where online interactions are guided by principles of respect, truthfulness, and constructive engagement. This requires a conscious effort to elevate the quality of our public conversation, mirroring the elevation of the individual's thought process during prayer.

• Intergroup Dialogue and "Shared Covenant" Initiatives: To address societal tensions and divisions, we must actively promote initiatives that bring diverse groups together to share their experiences, understand each other's perspectives, and identify shared aspirations. These "shared covenant" initiatives would focus on building bridges of empathy and mutual responsibility, recognizing that the health of the collective depends on the well-being and integration of all its members. This mirrors the benoni's effort to conduct himself toward his neighbor with kindness, even when faced with animosity.

The essence of "Civic Shema" is to create intentional, recurring moments for our society to pause, reflect, and recommit to its ethical compass. It acknowledges that, like the individual, a society is not static; it faces constant challenges and temptations. By establishing these structured dialogues and educational frameworks, we are empowering ourselves to act as a collective benoni – a nation that, while imperfect, consistently strives to ensure that its institutions, its public life, and its interactions are governed by its highest ethical aspirations, preventing the "evil inclination" of self-interest, division, or injustice from gaining dominion and leading to societal sin. This is a long-term endeavor, requiring persistent effort, but it offers a hopeful pathway towards a more just, ethical, and resilient future for all.

Takeaway

The Tanya's concept of the benoni offers us a profound, yet practical, model for navigating the complexities of human existence and collective life. It teaches us that spiritual and ethical success are not about achieving an impossible, static perfection, but about the continuous, disciplined effort to ensure our higher aspirations govern our actions. For us, this translates into understanding that building a just and resilient society, particularly one like Israel with its deep historical and spiritual roots, is an ongoing process of self-governance. It requires us to be vigilant against the "evil inclinations" – personal greed, societal division, the erosion of ethical standards – and to actively cultivate the "divine soul" within our collective life. This means fostering critical thinking, championing ethical discourse, and recommitting ourselves to our foundational values, even when faced with temptation or difficulty. The hope lies not in the absence of struggle, but in our capacity to engage in it with integrity, wisdom, and a steadfast commitment to building a future that reflects our highest ideals. The journey of the benoni is, in essence, the blueprint for a people striving for redemption, both internally and externally.