Tanya, Part I; Likkutei Amarim 13:1

It's great you're diving into the Tanya! It's a text that can feel like a dense forest at first, especially when you're coming back to it after some time away. Many people feel like they "should" understand it, or that they missed the boat. You weren't wrong—let's try again with this fascinating passage about what it means to be "intermediate."

Hook

The stale take on being an "intermediate" person in spiritual life is that it's a wishy-washy, lukewarm, or even a slightly disappointing middle ground. It’s the spiritual equivalent of being stuck in neutral, neither fully committed to the good nor entirely lost to the bad. You might have encountered this idea in various spiritual or self-help contexts, where the ultimate goal is always presented as an absolute peak – the enlightened guru, the perfectly balanced individual, the one who has “conquered” their ego. Anything less can feel like a failure. We're told to aim for the top, and if we don't quite make it, well, we're just… in the middle. This can leave us feeling a bit deflated, like we’re not quite measuring up, or that the whole endeavor is a bit too much of an all-or-nothing proposition. It’s a shame, because this perspective often misses the profound and dynamic reality of the human struggle.

This passage from the Tanya, however, offers a radically different and far more empowering perspective. It reframes the "intermediate" (the benoni) not as a place of stagnation, but as the very site of the most intense and crucial spiritual battleground. It’s not about being stuck; it’s about being actively engaged in a constant, vital process. We're going to look at this passage and see how it transforms the idea of being an "intermediate" person from a mediocre holding pattern into a powerful demonstration of divine partnership and personal agency.

Context

Let's demystify a common misconception about the "rules" of spiritual engagement, particularly as it relates to the internal battles we all face. The idea that we must be perfectly good or completely overcome by our negative inclinations is a false dichotomy that many of us have absorbed, either from religious teachings or societal expectations. This passage from Tanya directly addresses this, offering a more nuanced and realistic framework.

Misconception: You're either "good" or "bad," with no room for complexity.

This often stems from a simplistic view of human nature, as if we are either saints or sinners, with no space in between. The text, however, introduces the concept of the benoni, the intermediate person, and it’s far from a neutral state.

• The "Two Judges" Analogy: The text uses a powerful allegory of two judges within the heart, representing our two primary impulses: the good inclination (yetzer ha'tov) and the evil inclination (yetzer hara). These aren't static forces but active participants in our internal discourse. This immediately refutes the idea that we're simply one or the other. We are a dynamic interplay of both.
• "Intermediate" Doesn't Mean "Inactive": Crucially, the text clarifies that the evil inclination in the benoni is not "ruled" or in complete control. Instead, it's like a magistrate offering an opinion, but not necessarily the final decree. This means the benoni is actively engaged in a process of decision-making, not passively succumbing. The struggle itself is the defining characteristic.
• Divine Partnership is Key: The passage emphasizes that we don't face this internal battle alone. G-d "stands at the right hand of the destitute," offering divine assistance that illuminates the good inclination, empowering it to gain mastery. This isn't about individual willpower alone; it's about a collaborative effort between the human and the divine. The "intermediate" state is precisely where this partnership is most evident and most needed.

Text Snapshot

"Therewith will be understood the commentary of our Sages... that '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.’' Note that they did not say 'ruled' by both, G–d forbid, because where the evil nature gains any control and dominion over the 'small city,' even though but temporarily, one is at such times deemed 'wicked.' 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. It is, therefore, necessary to arbitrate between the two, and the final verdict rests with the arbitrator. Similarly, the evil nature states its opinion in the left part of the heart... Immediately it is challenged by the second judge, the divine soul in the brain... The final verdict comes from the arbitrator—the Holy One, blessed is He, who comes to the aid of the good nature..."

New Angle

This passage invites us to reimagine our internal landscape, not as a battlefield where we're either winning or losing, but as a dynamic, ongoing negotiation. For adults who might have found previous spiritual or religious explorations too rigid, too focused on black-and-white judgments, or simply too disconnected from the messy realities of life, this offers a profound re-enchantment. It’s about finding meaning and purpose not in achieving a perfect, static state, but in the very process of navigating our complex inner lives with divine assistance.

Insight 1: The Power of the "In-Between" – Your Daily Work-Life Balance is a Spiritual Arena

Many of us, as adults, feel the constant tension between our responsibilities and our aspirations. At work, we’re expected to be decisive, efficient, and perhaps even a bit ruthless to get ahead. At home, we’re called to be nurturing, patient, and understanding. These demands can pull us in different directions, leaving us feeling fragmented. The Tanya’s concept of the benoni resonates deeply here because it acknowledges this inherent complexity.

Think of your internal "small city" (your being) as a bustling metropolis where different departments are constantly vying for resources and influence. Your "evil inclination" might be the aggressive sales department, always pushing for immediate gains and profits (pleasures, shortcuts, self-interest). Your "good inclination," empowered by the divine soul, is like the ethical compliance team, reminding you of long-term impact, integrity, and the greater good.

The key insight here is that the benoni isn't someone who has solved this tension; it’s someone who is actively managing it. It’s the daily grind of deciding whether to cut corners on a report to meet a deadline (evil inclination's pitch) or to take the extra time to ensure accuracy and integrity (good inclination's counter-argument). It’s the moment at home when you’re exhausted and your child is demanding your attention, and you have the choice to react with frustration (evil inclination) or to take a deep breath and respond with patience (good inclination).

This isn't about achieving a perfect, Zen-like state of work-life balance where all tensions disappear. That’s often an unattainable ideal that leaves us feeling like failures. Instead, the benoni model suggests that the effort to arbitrate between these competing demands, to listen to both the "magistrate" of immediate gratification and the "judge" of higher values, is precisely where spiritual growth happens. The divine light, as the Tanya explains, helps your "ethical compliance team" gain the upper hand. This means that when you choose integrity over expediency at work, or patience over frustration at home, you are actively participating in a divine partnership. You are not just a cog in a corporate machine or a harried parent; you are a spiritual being, engaged in the daily work of aligning your actions with a higher purpose.

This perspective is incredibly liberating because it validates the struggles we face. It says that these aren’t distractions from the "real" spiritual work; they are the spiritual work. The "intermediate" state is not a sign of spiritual weakness, but a testament to the ongoing, vital process of internal negotiation and the remarkable resilience of the human spirit in partnership with the divine. This matters because it reframes our daily routines, our professional challenges, and our family dynamics not as mundane chores, but as opportunities for profound spiritual engagement. It offers a tangible way to see G-d's presence and assistance in the seemingly ordinary moments of adult life.

Insight 2: Embracing the "As If Wicked" – Cultivating Humility and Proactive Growth for Meaning

The passage offers a striking piece of advice: "Even if the whole world tells you that you are righteous, in your own eyes regard yourself as if you were wicked." This might sound harsh or counter-intuitive, especially if you've been striving for goodness and feel you've made some progress. However, this is not about self-flagellation or embracing negativity. It’s a sophisticated strategy for continued growth and the cultivation of genuine humility, which is essential for a meaningful life.

The danger of being told you are "righteous" is that it can lead to complacency. We might start to believe we've "arrived," that the internal struggle is over, and that our good deeds have somehow neutralized our less-than-perfect inclinations. The Tanya warns against this spiritual smugness. The benoni, even when performing acts of great devotion, must recognize that the "essence and substance" of the evil inclination might still be present, dormant but potent. It’s like a well-trained guard dog that is leashed but still has its instincts.

This "as if wicked" mindset is a practice of radical self-awareness and proactive engagement. It means continually questioning your motivations. Are you doing good deeds because they genuinely align with your core values and your connection to G-d, or are you seeking validation, recognition, or a sense of self-satisfaction? By regarding yourself "as if wicked," you are essentially saying, "I cannot fully trust my own perception of my goodness. I must remain vigilant. I must assume that the potential for error, for ego, for falling prey to my less noble impulses, is always present."

This isn't about guilt; it's about humility. Humility, in this context, isn't about thinking less of yourself; it's about thinking of yourself less. It's about recognizing that your true worth and your connection to G-d are not dependent on your perceived level of righteousness, but on your ongoing commitment to the struggle, your willingness to learn, and your reliance on divine assistance. This practice fuels a deeper, more authentic spiritual life. It prevents us from resting on our laurels and encourages a continuous seeking of improvement, not for external praise, but for the intrinsic value of aligning with G-d's will and cultivating a richer inner life.

This approach matters because it safeguards against the subtle traps of spiritual pride, which can be the most insidious form of spiritual failure. It encourages a constant re-evaluation and a deeper, more honest engagement with our inner lives. By understanding that even our most dedicated efforts might still coexist with dormant negative potentials, we are motivated to act with greater intention, to seek G-d's help more earnestly, and to find meaning not in a finished product, but in the ongoing, humble journey of becoming more aligned with our truest selves. This is especially relevant for adults who have experienced setbacks or perceived failures in their past; this perspective offers a path forward, not by erasing the past, but by using its lessons to foster a more robust and humble present.

Low-Lift Ritual

This week, let's practice something called the "Two-Minute Internal Arbitration." It's designed to tap into the core idea of the benoni being a site of internal negotiation and divine partnership, without requiring grand gestures or lengthy meditation sessions.

Here's how to do it:

1. Identify a Moment of Internal Conflict: Throughout your week, pay attention to those small moments where you feel a pull in two directions. This could be anything from:

   • Wanting to scroll on your phone versus wanting to engage with your family.
   • Feeling tempted to gossip versus choosing to speak kindly or stay silent.
   • Procrastinating on a task versus deciding to just start.
   • Feeling resentful versus choosing to offer a moment of grace.
   • Wanting to indulge a craving versus opting for a healthier choice.

2. Pause for Two Minutes: As soon as you notice this internal tug-of-war, find a moment to pause, even if it’s just for a minute or two. You don't need to be alone or in a special place. You can do this while walking, waiting in line, or even at your desk.

3. Name the "Judges": Silently, or in your mind, acknowledge the two competing impulses. You can think of them as:

   • The "Immediate Gratification" Judge: What does the impulse for pleasure, ease, or self-interest suggest? (e.g., "Just scroll, it's relaxing," or "Just say it, everyone else is thinking it.")
   • The "Higher Value" Judge: What does your deeper sense of purpose, kindness, or integrity suggest? (e.g., "Engage with your loved ones, they need you," or "Speak positively, build others up.")

4. Seek the "Arbitrator": This is the crucial step, where you bring in the divine partnership. Silently, or with a deep breath, consciously invite G-d's assistance. You can think of it as:

   • "G-d, help me see the right path."
   • "Divine wisdom, guide my choice."
   • "Help my good inclination prevail."
   • "Illuminate my heart and mind."

5. Make Your Choice (Without Judgment): After this brief internal pause and invitation, make your decision. The goal isn't to always pick the "perfect" option, but to have consciously engaged in the process of arbitration. If you slip up, that's okay! The practice is in the pausing, the naming, and the inviting.

Why this is "low-lift":

• Short Duration: It's only two minutes, making it easily integrable into even the busiest schedule.
• No Special Equipment: Requires nothing but your attention and intention.
• Everyday Relevance: It turns mundane moments into opportunities for spiritual practice.
• Focus on Process, Not Perfection: It's about engaging in the act of arbitration, not necessarily about achieving a perfect outcome every time.

Try this at least once or twice a day this week. Notice how it shifts your awareness from simply reacting to consciously participating in your internal world.

Chevruta Mini

This is a paired learning exercise designed for you and a learning partner (or even yourself, by asking the questions aloud and answering them thoughtfully).

Question 1:

The Tanya states that the evil inclination in the benoni is like a magistrate offering an opinion, but not a final decision. How does this idea challenge or change your previous understanding of "sin" or "mistakes"? Does it feel more like a policy debate within your own internal government, or something else?

Question 2:

The advice to regard yourself "as if you were wicked" is meant to foster humility and prevent complacency. Can you identify a time in your life (even a small one) where you might have been tempted by spiritual pride, or when external praise might have made you less vigilant about your internal state? How might this "as if wicked" perspective have helped you navigate that situation differently?

Takeaway

The wisdom of the benoni in the Tanya isn't about being stuck in the middle; it's about recognizing that the "middle" is where the most dynamic and meaningful spiritual work happens. It's in the constant, conscious arbitration between competing desires, aided by divine light, that we find our purpose. You weren't wrong for finding spiritual paths complex or imperfect; you were right in sensing that the real work is in the ongoing, humble, and divinely partnered journey. Keep exploring, keep questioning, and keep inviting that light.