Tanya, Part I; Likkutei Amarim 13:1

Hook

Remember those late-night campfire sessions, the crackling flames painting dancing shadows on our faces, the air thick with the scent of pine and the hum of crickets? We’d belt out songs, our voices weaving together under the vast, starry sky. There was a song, a simple melody, about being caught between two paths, a little bit lost, a little bit found. It always felt so real, didn't it? Like us. Well, get ready, because the ancient wisdom of the Tanya is about to sing a similar tune, right to the core of your being, and it’s going to feel just as familiar, just as real.

Context

Today, we’re diving into a foundational passage from the Tanya, the spiritual guidebook that helps us navigate the inner landscape of our souls. Think of this chapter as a detailed map of your own personal wilderness.

The Inner Terrain

• The Two Impulses: The Tanya introduces us to two core forces within us: the "evil nature" (often called the yetzer hara) and the "divine soul" (the yetzer hatov). These aren't just abstract concepts; they're the driving forces behind our thoughts, words, and actions.
• The "Intermediate Person" (Benoni): This is the person who isn’t completely consumed by their negative impulses, nor are they perfectly righteous. They’re like a hiker who’s on the trail, sometimes stumbling, sometimes finding their footing, but always moving forward.
• The Heart as a Crossroads: Imagine your heart as a bustling crossroads. The "evil nature" whispers temptations from one direction, while the "divine soul" beckons towards higher aspirations from the other. The challenge is learning to listen to the right voice and make the right turn.

Text Snapshot

“intermediate people are judged by both [the good and evil natures], for it is written, ‘When He stands at the right of the destitute to deliver him from the judges of his soul.’... The evil nature [in the benoni], however, is no more than, for example, a magistrate or judge who gives his opinion on a point of law, yet it is not necessarily a final decision to be implemented in deed, for there is another magistrate or judge who is contesting this opinion.”

Close Reading

This passage is a masterclass in self-awareness, offering us a profound understanding of the dynamic interplay within our own hearts. It’s not about good versus evil in a simplistic, black-and-white way, but about a constant, internal negotiation. The Tanya is saying that if you consider yourself an "intermediate person" – a benoni – you’re not alone, and this is a crucial place to be.

Insight 1: The Power of the Contested Opinion

The text uses a brilliant legal metaphor: the "evil nature" is like a magistrate giving an opinion, but it's not a final verdict. There’s another judge, the divine soul, contesting it. This is HUGE. It means that the impulse to do something selfish, or unkind, or just… less-than-ideal, isn't a decree. It's a suggestion. It's a proposal presented to the court of your consciousness.

Think about it. How many times have you had a thought pop into your head – maybe something you shouldn’t say, or a temptation to take a shortcut – and then immediately, another part of you recoiled, saying, "Wait a minute, is that really the right thing?" That internal debate, that back-and-forth, is the essence of the benoni. The evil inclination presents its case, its arguments for pleasure, for ease, for self-gratification. But the divine soul, residing in the "brain" and extending to the "right part of the heart," counters with the Torah’s values, with empathy, with the long-term vision of spiritual growth.

The Tanya emphasizes that the evil inclination doesn't have the final say unless we allow it. It can "give its opinion," but it can't "implement it in deed" without our consent. This is incredibly empowering! It means that even when we have those strong negative urges, those fleeting desires that pull us off course, they are still subject to review. They are still open to challenge. The battle isn't necessarily about not having the negative thoughts, but about how we respond to them. Do we let them dictate our actions, or do we engage the divine judge within, letting it present a counter-argument, a higher perspective? This understanding transforms our internal struggles from inevitable defeats into opportunities for conscious choice and spiritual victory. It’s like realizing you have a veto power over your own impulses, and that power is always accessible. This is the essence of what it means to be a person who is actively engaged in their spiritual journey, constantly arbitrating between competing desires.

Insight 2: The "Wicked" in the Intermediate

This is where the Tanya gets really interesting, and perhaps a little uncomfortable, but ultimately, deeply liberating. The text states, “where the evil nature gains any control and dominion over the ‘small city,’ even though but temporarily, one is at such times deemed ‘wicked.’” And then it gets even more nuanced: “such a person is likened to a ‘wicked man.’ In the words of our Sages, ‘Even if the whole world tells you that you are righteous, in your own eyes regard yourself as if you were wicked’—not as actually wicked.”

This sounds like a contradiction, right? How can you be intermediate and yet likened to wicked? The key lies in the word "as if." The Tanya isn't saying we are wicked, but that we must adopt a certain perspective. This perspective is crucial for the benoni because the evil inclination, while not having ultimate dominion, is still present and strong. It hasn't been "nullified" or "dissolved" in the way it is for a true tzaddik (righteous person). It’s still there, with its "innate strength, craving after all the pleasures of this world."

So, when the Tanya says we should regard ourselves "as if" wicked, it's a call to radical humility and constant vigilance. It means never becoming complacent. It means recognizing that the potential for falling is always there, even when we are doing good deeds. The evil inclination can be like a sleeping giant. During prayer, when our divine soul is alight with love for G-d, it might be dormant. But it can "wake up again." This awareness prevents arrogance. It keeps us grounded, always striving, always learning, never assuming we've "arrived."

This is incredibly relevant for our home and family life. We might be doing a great job as parents, partners, or children, and people might praise us. But if we internalize that praise too much, we risk becoming complacent. We might start to think, "I've got this," and then, BAM! A moment of impatience, a careless word, a selfish action – and the sleeping giant of our yetzer hara has woken up. The Tanya’s instruction to see ourselves "as if" wicked is a powerful antidote to spiritual pride. It encourages us to remain humble, to continue learning, to keep working on ourselves, and to always remember that our spiritual journey is a continuous process, not a destination. It’s about understanding that even the most dedicated efforts can be undermined by a moment of laxity, and that true spiritual maturity lies in acknowledging this ever-present possibility and actively working to overcome it. This internal self-assessment, this "regarding oneself as if wicked," is what allows the divine soul to remain vigilant and to continually seek G-d's help in overcoming the challenges.

Micro-Ritual

Let's create a little "Torah moment" inspired by this teaching, a way to bring this inner arbitration into our homes, especially as we prepare for Shabbat or Havdalah.

The "Inner Verdict" Candle Lighting

This is a simple tweak to the Friday night candle lighting, or a special addition to Havdalah.

What you’ll need:

• Your Shabbat or Havdalah candles
• A moment of quiet reflection

How to do it:

1. Light the Candles (or hold the Havdalah candle): As you light the candles, or as you hold the Havdalah candle, take a deep breath.
2. The Two Voices: Close your eyes for a moment. Bring to mind one positive intention or mitzvah you want to focus on for Shabbat (or one lesson you learned this week). This is your divine soul speaking, your yetzer hatov.
3. The Counter-Thought: Now, acknowledge any hesitations, doubts, or temptations that might pull you away from that intention. It could be thinking about all the chores you still have to do, or a worry about the week ahead, or even a fleeting desire for something trivial. This is your evil inclination, your yetzer hara, presenting its "opinion."
4. The Arbitration: Remember the Tanya’s teaching: the evil inclination is like a magistrate, not a final decider. The divine soul, supported by G-d, has the power to overcome. So, in this moment, consciously choose to strengthen your connection to the positive intention. You don't have to eradicate the negative thought, just acknowledge it and then, with intention, place your focus back on the good. You can even say, silently or aloud: "My divine soul, with G-d's help, will prevail over this hesitation."
5. The Verdict: Declare your intention for Shabbat (or your takeaway from the week) as the "final verdict" for this moment. For example: "My intention for this Shabbat is to be fully present with my family," or "My takeaway from this week is to practice patience."
6. Singable Line Suggestion: As you make your declaration, you can hum or sing a simple, contemplative tune. A gentle, rising melody, like the start of "Dodi Li" (Beloved is Mine), but slower and more introspective, can help focus the mind. Or, just a simple, repeated syllable like "Ahhhh-men" with a rising inflection.

Why it works: This ritual takes the abstract concept of the benoni and makes it tangible. It acknowledges the internal struggle without shame, and it empowers us to actively choose our spiritual direction. It’s a moment of personal spiritual arbitration, practiced in the sacred atmosphere of Shabbat or Havdalah, reinforcing the idea that we are always in control of our choices, even when faced with internal conflict. It’s about consciously aligning ourselves with our higher aspirations, making our good intentions the prevailing voice in our lives.

Chevruta Mini

Grab a friend, your spouse, or even your pet rock for this one! Imagine you’re discussing these ideas together.

Question 1

The Tanya says we should regard ourselves "as if" wicked, not "as actually" wicked. What is the practical difference between these two perspectives in your daily life? How does this subtle distinction influence how you approach challenges or setbacks?

Question 2

Think about a time this past week when you felt a pull between doing something that felt good for you spiritually or ethically, and something that was easier or more immediately gratifying. How does the Tanya's idea of the "contested opinion" help you understand that internal tug-of-war?

Takeaway

You are a walking, talking, breathing crossroads of incredible spiritual potential. The Tanya's wisdom about the benoni isn't about striving for an impossible perfection, but about embracing the honest, often messy, but ultimately powerful reality of our inner lives. You have a divine spark within you, and that spark, with G-d's help, can always illuminate the path forward. So, when those inner "magistrates" start arguing, remember you hold the gavel. You have the power to choose the verdict. And that, my friend, is a beautiful, empowering truth. Keep listening to that inner melody, the one that calls you towards the light.