Tanya, Part I; Likkutei Amarim 13:1

Sugya Map

The present sugya in Tanya, Part I, Likkutei Amarim 13:1, unpacks the enigmatic concept of the benoni (intermediate person), a foundational category in Chabad Chassidut that fundamentally redefines the traditional understanding. The Baal HaTanya, Rav Shneur Zalman of Liadi, presents a radical chiddush concerning the benoni's internal spiritual state, differentiating it sharply from the Rambam's classic definition of a person whose merits and sins are balanced.

Issue

The central issue is the true nature of the benoni:

1. Redefinition of Benoni: How does the Tanya's benoni differ from previous understandings, particularly the Rambam's? The Tanya posits a benoni as one who never transgresses in thought, speech, or deed, yet whose yetzer hara (evil inclination) remains fully intact and potent in its essence, merely subdued from active manifestation.
2. Internal Struggle: The sugya delves into the continuous, dynamic internal battle within the benoni, characterized by the simultaneous presence and opposing counsel of the animal soul and the divine soul. This is encapsulated in the reinterpretation of the Gemara's phrase "נשפט משניהם" (judged by both).
3. Divine Assistance: The critical role of siyata d'Shmaya (Divine assistance) in enabling the benoni to overcome the yetzer hara's influence.
4. Self-Perception: The paradoxical directive for the benoni to view themselves "כרשע" (as if wicked), despite their unblemished conduct, and the underlying pedagogical and spiritual reasons for this perspective.
5. Nature of Love/Truth: The characterization of the benoni's love for G-d as intense but temporary, yet simultaneously described as "שפת אמת תכון לעד" (a lip of truth established forever), and the reconciliation of this apparent contradiction.

Nafka Mina(s)

The implications of this sugya are profound and multi-faceted:

1. Avodat Hashem Paradigm: It establishes a new, attainable ideal for avodat Hashem for every Jew. The benoni becomes the practical goal, rather than an abstract tzaddik, providing a framework for continuous spiritual growth irrespective of one's innate temperament or prior spiritual achievements. It shifts the focus from external behavioral adherence to internal vigilance and constant struggle.
2. Psychological & Motivational Impact: The understanding that the yetzer hara is never truly "gone" (for the benoni) fosters humility, prevents complacency, and highlights the ongoing nature of spiritual work. The "כרשע" self-perception, rather than leading to despair, serves as a catalyst for renewed effort and reliance on G-d.
3. Role of Contemplation (Hitbonenut): The text underscores the power of intellectual contemplation on G-d's greatness to generate ahavah (love) and yirah (awe), thereby empowering the divine soul to subdue the animal soul. This provides a clear methodology for spiritual ascent.
4. Understanding Divine Providence: The emphasis on "אלמלא הקב"ה עוזר לו" reinforces the notion that true spiritual victory is ultimately G-d's doing, fostering bitachon (trust) and discouraging spiritual arrogance.
5. Halachic Meta-Heuristics: While not directly altering halachic categories of tzaddik or rasha, it provides a hashkafic lens through which to approach all mitzvot and interpersonal interactions, prioritizing inner intention and continuous refinement. It also informs how one performs teshuva and cheshbon nefesh, emphasizing the battle against even subtle negative thoughts.

Primary Sources

• Berachot 61b: "הבינונים נשפטין משניהם" (intermediate people are judged by both). This is the foundational Gemara phrase that the Tanya reinterprets.
• Tehillim 109:31: "למען הציל נפש אביון משופטי נפשו" (to deliver the soul of the destitute from the judges of his soul). This verse is allegorically interpreted by the Gemara to refer to the two inclinations.
• Kiddushin 30b: "אלמלא הקב"ה עוזר לו אין יכול לו" (If the Holy One, blessed is He, did not help him, he could not overcome his evil inclination). This Gemara highlights the necessity of Divine assistance.
• Niddah 30b: "אפילו כל העולם כולו אומרים לך צדיק אתה, הוי בעיניך כרשע" (Even if the whole world tells you that you are righteous, in your own eyes regard yourself as if you were wicked). This dictum forms the basis for the benoni's self-perception.
• Bereishit 25:23: "ולאום מלאום יאמץ" (And one nation shall prevail over the other). Used to describe the dynamic, see-saw struggle between the two souls.
• Mishlei 12:19: "שפת אמת תכון לעד ולשון שקר עד ארף" (The lip of truth shall be established forever, but a lying tongue is but for a moment). Applied to the benoni's love during prayer.
• Berachot 21a: "הלואי שיתפלל אדם כל היום כולו" (Would that a man prayed the whole day long!). Used to illustrate Rabbah's benoni-like aspiration.
• Zohar I:1b; 224a: Yaakov Avinu as "בריח התיכון" (the middle bolt which secures everything from end to end). Connects the attribute of truth to the benoni's enduring spiritual potential.
• Chagigah 13a: "רגלי החיות כנגד כולן" (The feet of the Chayot measure up to them all). A Kabbalistic concept cited to explain relative spiritual levels.

Text Snapshot

The focal passage from Tanya, Part I; Likkutei Amarim 13:1 reads:

"Therewith will be understood the commentary of our Sages¹ Berachot 61b. 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.’”² “Judges”—in the plural, allegorically interpreted to refer to the two impulses which motivate man’s actions. 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,³ The “seat” of the passions. Cf. above, ch. 9. which thence ascends to the brain for contemplation. Immediately it is challenged by the second judge, the divine soul in the brain⁴ The intellect is the forte of the divine soul. Ibid. extending into the right part of the heart, the abode of the good nature. The final verdict comes from the arbitrator—the Holy One, blessed is He, who comes to the aid of the good nature, as our Sages said, “If the Holy One, blessed is He, did not help him, he could not overcome his evil inclination.”⁵ Kiddushin 30b. The help comes by means of the glow radiated by the Divine light, which illuminates the divine soul, that it may gain the upper hand and mastery over the folly of the fool and evil nature, in the manner of the excellence of light over darkness, as stated above.⁶ Ch. 12. Yet, inasmuch as the evil in the [heart’s] left part of the benoni is in its innate strength, craving after all the pleasures of this world, not having been nullified in its minuteness in relation to the good, nor having been relegated from its position to any degree—except insofar as it has no authority and power to diffuse itself throughout the limbs of the body, because the Holy One, blessed is He, “stands at the right hand of the poor man,” helping him and irradiating his divine soul—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”⁷ Niddah 30b.—not as actually wicked.⁸ Here is the answer to the question raised in the beginning of ch. 1. The clue is in the word כרשע (not רשע). But one should consider oneself to be a benoni and not accept the world’s opinion which would have him believe that the evil in him has been dissolved by the good, which is the category of a tzaddik. Rather should he consider himself in his own estimation as if the very essence of the evil is in its full strength and might, in the left part, as from birth, and that nothing of it has ceased or departed; on the contrary, with the passing of time it has gained strength, because the man has indulged it considerably, in eating and drinking and other mundane pursuits. Even one whose whole aspiration is in G–d’s Torah, which he studies day and night for its own sake, this is still no proof whatsoever that the evil has been dislodged from its place, but it may still be that its essence and substance are in their full strength and might in its abode in the left part, except that its garments—the thought, speech, and act of the animal soul—are not invested in the brain, mouth, and hands and the other parts of the body, because G–d has given the mind supremacy and dominion over the heart. Therefore the divine soul in the intellect rules over the [entire] “small city,” i.e., all the parts of the body, making them a garment and vehicle for her three garments, wherein to be clothed, to wit, the thought, speech, and act of the 613 commandments of the Torah. However, in its essence and substance, the divine soul in the benoni has no preponderance over the animal soul, except at the time when his love for G–d manifests itself in his heart on propitious occasions, such as during prayer and the like. Even then it is limited to preponderance and dominion alone, as is written, “And one nation shall prevail over the other,”⁹ Genesis 25:23. that is, when one rises the other falls, and vice versa. Thus, when the divine soul gains strength and ascendancy over the animal soul, in the source of gevurot which is binah,¹⁰ Chochmah corresponds to chesed; binah—to gevurah. through pondering on the greatness of G–d, the En Sof, blessed is He, thereby generating intense and flaming love of G–d in the right part of his heart—then the sitra achara in the left part is subdued. But it is not entirely abolished, in the case of the benoni; it is so only in a tzaddik, concerning whom it is said, “My heart is void within me.”¹¹ Psalms 109:22. The latter despises and hates evil with a consummate hatred and contempt, or without quite such complete hatred, as is explained above.¹² Ch. 10, with reference to the two types of tzaddik. But in a benoni it is, by way of example, similar to a sleeping man, who can awaken from his sleep. So is the evil in the benoni dormant, as it were, in the left part, during the recital of the Shema and the Prayer [Amidah], when his heart is aglow with the love of G–d, but later it can wake up again. For this reason Rabbah considered himself as though he were a benoni,¹³ See ch. 1. though his mouth never ceased from study, and his desire was in G–d’s Torah, day and night, with the passionate craving and longing of a soul yearning for G–d with overwhelming love, such as experienced during the reciting of the Shema and Amidah. Hence he appeared in his own eyes like a benoni who prays all day, as, indeed, our Sages have said, “Would that a man prayed the whole day long!”¹⁴ Berachot 21a. Now, this quality of love of which we speak in the case of the benonim (intermediates) which is attained at the time of prayer by virtue of the preponderance of the divine soul, etc., is, in comparison with the degree attained by the tzaddikim who serve G–d in perfect truth, not called “true service” at all, since it passes and disappears after prayer, and it is written, “The lip of truth shall be established forever, but a lying tongue is but for a moment.”¹⁵ Proverbs 12:19. Nevertheless, in relation to the rank of the benonim, it is regarded as a truly perfect service in terms of their [level of] truth, in each man relative to his standing in the ranks of the benonim. For in their case, too, their love, during their prayers, may be termed “the lip of truth shall be established forever,” since their divine soul has the power to reawaken this kind of love constantly, during its preponderance in time of prayer day after day, by means of an appropriate [mental] preparation, each soul according to its intrinsic quality and rank. For truth is the attribute of Jacob, who is called¹⁶ Zohar I:1b; 224a. the “middle bolt which secures [everything] from end to end,”¹⁷ Comp. Exodus 26:28. from the highest gradations and degrees to the end of all grades. And in each gradation and plane it fixes its bolt through the most central point, which is the point and quality of its attribute of truth. The attribute of truth is an unbounded inheritance which has no limit upward to the highest degrees, while all lower gradations and degrees are as nothing compared with those that are superior to them. [As is known to the students of Kabbalah, that the quality which is, as it were, the “head” and “intellect” of lower grades is inferior to the so-called “soles” and “feet” of the grades above them. Compare the statement of our Sages, “The feet of the Chayot measure up to them all.”]¹⁸ Chagigah 13a.

Dikduk/Leshon Nuance

The precision of language in this sugya is paramount to understanding the Tanya's chiddush:

• "נשפט משניהם" vs. "לא נאמר מושלים בו": This is the interpretive pivot. The Gemara in Berachot 61b states that benonim are "judged by both." The Baal HaTanya meticulously distinguishes between neshpat (judged/arbitrated) and moshel (ruled/controlled). The yetzer hara in a benoni acts as a shofet (judge) offering counsel, but never achieves mashal (dominion) over the body's actions, speech, or even conscious thought. If it were to rule even temporarily, the person would be a rasha. This is the core distinction: the benoni is always victorious externally, but constantly battles internally.
• "כרשע" vs. "רשע ממש": The kaf hadimyon (כ, "as if") in "הוי בעיניך כרשע" (Niddah 30b) is not merely an idiom but a critical theological and psychological distinction. The benoni is not a rasha in any actual sense, for they never commit a sin. Rather, they perceive themselves as if wicked, acknowledging the full, undiminished strength of the yetzer hara within their left heart. This self-perception prevents complacency and fuels continuous vigilance, reinforcing the struggle rather than denying it. It's a strategic humility, not a statement of moral failing.
• "במהותו ועצמותו בתוקפו ובגבורתו": This phrase, repeated several times, emphasizes that the yetzer hara in the benoni is not weakened, diminished, or nullified. Its "essence and substance" remain in "full strength and might." This is a stark contrast to the tzaddik, whose evil is either completely nullified or transformed. The benoni's achievement is not in changing the yetzer hara's nature, but in preventing its garments (thought, speech, action) from manifesting.
• "ולאום מלאום יאמץ": This verse from Bereishit 25:23 (referring to Yaakov and Eisav) is used to describe the dynamic, "one rises, the other falls" nature of the internal struggle. It implies that the benoni's state is not one of static balance, but of continuous, active engagement where the divine soul must constantly assert its dominance, particularly during moments of hitlahavut (fervor) like prayer.
• "שפת אמת תכון לעד": This verse from Mishlei 12:19 is applied to the benoni's love, which is acknowledged as temporary ("עוברת ובטלה אחר התפילה"). The reconciliation lies in understanding that the capacity (koach) of the divine soul to reawaken this love through hitbonenut is eternal, even if its manifestation (hispashtut) is periodic. The "truth" lies in this inherent, renewable power.
• "בריח התיכון המבריח מן הקצה אל הקצה": This Kabbalistic concept (from Shemot 26:28, referring to the Sanctuary's middle bolt, and expounded in Zohar I:1b; 224a regarding Yaakov's attribute of truth) is brought to explain how truth can exist at all levels. It implies that the benoni's particular expression of truth, though intermediate, is a vital, central point that connects to and sustains all other levels of truth. It's not a lesser truth, but a truth appropriate to its station, and intrinsically bound to the ultimate truth.

Readings

The sugya in Tanya Chapter 13 presents a revolutionary chiddush regarding the benoni. To fully appreciate its depth, we must first understand the traditional view it challenges, and then explore how later Chabad Rebbes further illuminated its nuances and practical applications.

1. Rav Shneur Zalman of Liadi (Baal HaTanya): The Radical Redefinition of the Benoni

The primary chiddush of this chapter is the Baal HaTanya's radical redefinition of the benoni. Prior to the Tanya, the prevailing understanding, notably articulated by the Rambam in Hilchot Teshuva 3:4, was that a benoni is an individual whose merits and sins are perfectly balanced. This definition implied that the benoni was capable of both good and evil actions, with their spiritual state fluctuating based on their choices. The Tanya fundamentally departs from this:

• The Benoni Never Sins: The Baal HaTanya declares unequivocally that the benoni is one who "never commits a sin, not even a minor one, and not even in thought, speech, or deed" (Tanya, Chap. 1, and reiterated here). This is the cornerstone of his chiddush. For the Tanya, a person who sins, even once, is a rasha, albeit one who can do teshuva. The benoni is defined by absolute external adherence to mitzvot and avoidance of aveirot.

• The Internal Struggle Remains: Despite this perfect external conduct, the Tanya's benoni is not a tzaddik. The defining characteristic of the benoni is that their yetzer hara (animal soul) remains "במהותו ועצמותו בתוקפו ובגבורתו" (in its essence and substance, in its full strength and might) within the left ventricle of the heart. It craves all worldly pleasures "as from birth." The benoni's achievement is merely in preventing this evil nature from actualizing its desires into thought, speech, or action. This is a constant, arduous internal battle.

• "נשפט משניהם" as Arbitration, Not Rule: The Baal HaTanya reinterprets the Gemara in Berachot 61b, "הבינונים נשפטין משניהם," which implies the benoni is subject to both the good and evil inclinations. He meticulously explains that "נשפט" (judged/arbitrated) does not mean "מושל" (ruled). The yetzer hara acts like a "magistrate or judge who gives his opinion on a point of law," presenting its desires and arguments (e.g., for forbidden thoughts or actions). However, it does not have "authority and power to diffuse itself throughout the limbs of the body." The divine soul, residing in the brain and extending to the right heart, immediately challenges this opinion. The ultimate "arbitrator" is Hashem, who provides divine assistance ("אלמלא הקב"ה עוזר לו אין יכול לו" - Kiddushin 30b) to ensure the divine soul always prevails in preventing transgression.

• The Role of Divine Assistance: This emphasis on siyata d'Shmaya is critical. The benoni's success is not solely due to their own strength but to G-d's help, which illuminates the divine soul and grants it "preponderance and dominion" over the animal soul's folly. This implies a continuous dependence on the Divine, fostering humility and bitachon.

• "כרשע" - A Strategic Self-Perception: The directive from Niddah 30b, "הוי בעיניך כרשע," is understood not as a statement of actual wickedness, but as a strategic internal stance. By constantly recognizing the undiminished power of the yetzer hara within, the benoni avoids complacency, maintains humility, and fuels continuous vigilance. This self-assessment serves to remind them of the ongoing battle and their absolute reliance on G-d, preventing spiritual stagnation that might arise from perceiving oneself as a tzaddik.

• Temporary Love, Eternal Capacity: The benoni's love for G-d, generated through intellectual contemplation (hitbonenut) during prayer, is intense but temporary, receding after the prayer. This presents a challenge to Mishlei 12:19, "שפת אמת תכון לעד." The Tanya reconciles this by explaining that the "truth" lies in the divine soul's inherent capacity to reawaken this love constantly, day after day, through appropriate preparation. It is the enduring potential and readiness for love that is eternal, not its continuous manifestation. This love, though not "perfect truth" compared to a tzaddik's, is "truly perfect service in terms of their [the benoni's] truth."

• Yaakov as "בריח התיכון": The attribute of truth, associated with Yaakov Avinu as the "middle bolt" (Zohar I:1b; 224a), signifies that truth exists at all levels, connecting the highest to the lowest. The benoni's level of truth, though intermediate, is a vital "central point" that secures their connection to the Divine, ensuring their spiritual efforts, even if fluctuating in feeling, possess an intrinsic and enduring validity.

The Baal HaTanya's chiddush therefore reshapes avodat Hashem for the vast majority of Jews, presenting the benoni as an achievable and noble ideal of constant internal struggle and external adherence, fueled by humility, contemplation, and Divine aid.

2. The Rebbe, Rabbi Menachem Mendel Schneerson (Likkutei Sichot, Sefer HaSichot)

The Rebbe, Rabbi Menachem Mendel Schneerson, frequently expounded upon the Tanya, offering profound clarifications and practical applications, particularly regarding the benoni. His teachings often emphasized the prescriptive nature of the benoni concept and its implications for daily avodat Hashem.

• The Chiyuv (Obligation) to be a Benoni: The Rebbe stressed that the Tanya's definition of the benoni is not merely descriptive but prescriptive. Every Jew has the potential and obligation to reach the level of a benoni – to never transgress in thought, speech, or deed. This sets a high, yet attainable, standard for daily conduct. It means that regardless of one's internal struggles or temptations, one must always choose good. The internal battle is real, but the external outcome is non-negotiable. This reframes the benoni from a middling status to an active, required state of being. The Rebbe would often highlight that since the Tanya states that every Jew can be a benoni, it follows that every Jew must strive to be one. (See Likkutei Sichot, Vol. 1, p. 110-112).

• The Benoni's Truth as a Constant Potential: While the Tanya explains that the benoni's love is temporary, the Rebbe further elaborates on "שפת אמת תכון לעד." He emphasizes that the divine soul's koach (capacity) to generate this love is always present, even when the hispashtut (manifestation) is not. This means the benoni always possesses the potential for intense hitkashrut (connection) to G-d. The "truth" is not in the continuous feeling, but in the continuous ability and readiness to evoke that feeling through hitbonenut and tefillah. This capacity is an "unbounded inheritance" (נחלה בלי מצרים) within the soul, accessible at all times. The Rebbe often connected this to the concept of simcha (joy) in avodah, arguing that even if the benoni's ahavah is temporary, the certainty of its potential resurgence should be a source of constant joy and encouragement. (See Likkutei Sichot, Vol. 21, p. 106ff).

• The Practicality of "כרשע": The Rebbe elucidated the practical application of viewing oneself "כרשע" not as a path to despondency, but as a mechanism for spiritual growth. He explained that this self-perception prevents ga'avah (arrogance), which is the greatest impediment to spiritual progress. By acknowledging the yetzer hara's full strength, one remains humble and understands that any success comes from G-d. This humility, in turn, opens the channels for greater Divine assistance. Furthermore, this perspective fosters continuous self-assessment and a drive for improvement, ensuring that the benoni never becomes complacent. It's a tool for maintaining a healthy spiritual tension, keeping one constantly engaged in the battle for holiness. (See Sefer HaSichot 5748, Vol. 1, p. 339ff).

• Yaakov's "בריח התיכון" and the Benoni's Uniqueness: The Rebbe frequently highlighted the significance of Yaakov Avinu as "בריח התיכון." He explained that while the tzaddik nullifies evil and the rasha is dominated by it, the benoni embodies a unique state of tzimtzum (contraction) and mesirut nefesh (self-sacrifice) in the constant battle. The "middle bolt" connects all levels precisely by finding the "central point" in each. For the benoni, this means that their persistent effort to control thought, speech, and action, despite the inner turmoil, is a profound expression of truth that binds the mundane to the Divine. It’s not just a compromise, but a powerful, enduring connection that ensures the entire "structure" holds together. This perspective elevates the benoni's struggle to a cosmic significance. (See Likkutei Sichot, Vol. 15, p. 106-111).

In essence, the Rebbe's teachings on the benoni transform the concept from a theoretical classification into a dynamic, practical, and universally applicable framework for avodat Hashem, emphasizing obligation, humility, continuous effort, and the inherent, eternal truth of every Jewish soul's potential for connection to G-d.

3. Rambam (Hilchot Teshuva 3:4; Hilchot De'ot 1:4-5)

While the Rambam does not comment directly on the Tanya (having lived centuries earlier), his definition of the benoni serves as the traditional backdrop against which the Baal HaTanya's chiddush is most clearly understood. The Tanya's concept is a deliberate, yet respectful, re-framing of the Rambam's categories for the purpose of avodat Hashem.

a. Hilchot Teshuva 3:4: The Traditional Definition of Benoni

The Rambam's classic definition of the benoni is found in Hilchot Teshuva 3:4:

"וכיצד שוקלין? אדם שזכיותיו מרובין על עונותיו - צדיק. ועונותיו מרובין על זכיותיו - רשע. מחצה למחצה - בינוני." (And how do we weigh [merits and sins]? A person whose merits are greater than his sins is a tzaddik. And whose sins are greater than his merits is a rasha. Half and half is a benoni.)

• Chiddush of the Rambam (in context): The Rambam's innovation here is to apply the concept of tzaddik, rasha, and benoni to individuals in this world, not just to the final judgment in the World to Come. He makes it clear that one's status is constantly shifting based on their actions. A person can be a rasha today and, through teshuva and mitzvot, become a tzaddik tomorrow.

• Friction with Tanya: This is the primary point of departure for the Tanya. The Rambam's benoni is someone who has committed both merits and sins, and whose balance sheet is currently even. The Tanya's benoni, by contrast, has never sinned in thought, speech, or deed. This is not a contradiction in halacha, but a different focus. The Rambam is defining a legal-spiritual status based on actions for purposes of halachic classification and teshuva. The Tanya is defining a psychological-spiritual state for the purpose of guiding avodat Hashem and self-perception, aiming to set an internal standard that is universally attainable for every Jew. The Tanya argues that for the purpose of one's inner spiritual work, one should not rely on a balance of merits, but strive for absolute adherence, even if the inner struggle persists.

b. Hilchot De'ot 1:4-5: The Middle Path (Derech Ha'Emtza'i)

The Rambam also introduces the concept of the "middle path" (derech ha'emtza'i) in Hilchot De'ot, particularly chapters 1 and 2. Here, he describes the ideal character traits:

"הדרך הישרה היא מידה בינונית מכל דעה ודעה מכל תכונה ותכונה... ועל זה ציוו חכמים ואמרו לעולם יהא אדם רגיל להיות מתון מתון" (Hilchot De'ot 1:4). (The straight path is the middle measure of every disposition and every trait... And concerning this, the Sages commanded and said, "A person should always be accustomed to be very moderate.")

• Chiddush of the Rambam (in context): The Rambam emphasizes the importance of cultivating balanced middot (character traits), avoiding extremes. For example, one should not be overly angry nor utterly passive, but moderate in their emotional responses. This "middle path" is achieved through conscious effort and practice, ultimately shaping one's character.

• Comparison/Contrast with Tanya:

  • Focus: The Rambam's derech ha'emtza'i primarily concerns the external manifestation and cultivation of character traits. It's about how one behaves and develops a balanced personality. The Tanya's benoni, while certainly embodying balanced behavior, delves into the internal, psychological state of the soul, focusing on the inherent existence of the yetzer hara even when it is not expressed.
  • Internal vs. External: The Rambam aims to transform the character, to make the desirable middah one's natural inclination. The Tanya's benoni, however, does not necessarily transform the yetzer hara itself; rather, it subdues its expression. The yetzer hara in the benoni remains in its essence, even if its "garments" (thought, speech, action) are controlled.
  • "Middle" as Balance vs. "Middle" as Struggle: For the Rambam, the "middle" is a point of equilibrium and perfected character. For the Tanya's benoni, the "middle" is a state of perpetual, active struggle and arbitration between two distinct, powerful forces, where external victory is achieved through constant vigilance and Divine aid, even as the internal opposition persists.

In summary, the Rambam provides a foundational halachic and mussar framework for understanding spiritual states and character development. The Tanya, while respecting these foundations, offers a deeper, more introspective, and more demanding definition of the benoni for the purpose of internal avodat Hashem, emphasizing that the absence of sin is not necessarily the absence of struggle, and that true spiritual growth often involves a lifelong battle against an unyielding, internal adversary.

Friction

The Tanya's exposition of the benoni is rich with conceptual depth, yet this depth inherently generates points of intellectual tension and paradox. We will explore two such significant kushyot and their corresponding terutzim.

Kushya 1: The Paradox of Self-Perception: How Can a Benoni View Himself "כרשע" Without Despair?

The text asserts that the benoni never sins, not even in thought, speech, or deed. This is the hallmark of their spiritual achievement. Yet, it immediately quotes the Gemara in Niddah 30b: "אפילו כל העולם כולו אומרים לך צדיק אתה, הוי בעיניך כרשע" (Even if the whole world tells you that you are righteous, in your own eyes regard yourself as if you were wicked). The Tanya clarifies this with "לא רשע ממש אלא כרשע" (not actually wicked, but as if wicked). This creates a profound paradox: How can one who achieves perfect external adherence to mitzvot constantly view themselves "as if wicked"? Doesn't such a self-perception inevitably lead to atzvut (sadness), despair, or a debilitating sense of inadequacy, thereby undermining the joy and enthusiasm essential for avodat Hashem? Furthermore, if the benoni is defined by never sinning, is this self-labeling of "כרשע" not a form of untruth, implying a failing that does not exist?

Terutz 1: The Nature of the Yetzer Hara in the Benoni and Preventing Complacency

The primary terutz lies in the Tanya's unique understanding of the yetzer hara's status within the benoni. The text explicitly states that the evil in the benoni's left heart is "במהותו ועצמותו בתוקפו ובגבורתו" (in its essence and substance, in its full strength and might), "כבתולדתו" (as from birth), and has not been "nullified in its minuteness" or "relegated from its position." The benoni's achievement is solely in preventing its manifestation in "thought, speech, and act" by the divine soul's dominion over the body's "garments."

Therefore, the self-perception of "כרשע" is not a statement about the benoni's actions, but a sober recognition of the intrinsic, undiminished power of the internal adversary. It is a constant reminder that the yetzer hara is always present, always active in its desires, and always seeking an opening. This perspective serves several crucial functions:

1. Preventing Spiritual Arrogance (Ga'avah): If the benoni were to consider themselves a tzaddik, they might fall into pride, believing they have truly conquered their evil inclination. Ga'avah is a severe spiritual impediment, as it alienates one from G-d and inhibits further growth. The "כרשע" perspective fosters shiflut (humility), acknowledging that any victory is due to Divine assistance and constant vigilance, not personal inherent superiority.
2. Maintaining Vigilance (Zahirut): By viewing the yetzer hara as fully potent, the benoni remains perpetually alert. They understand that the battle is ongoing and requires continuous effort. This prevents complacency, which can lead to a lapse in concentration and ultimately, actual sin. The "כרשע" is a call to arms, a sustained state of readiness.
3. Fostering Bitachon (Trust in G-d): Recognizing the yetzer hara's strength and one's own inherent vulnerability ("אלמלא הקב"ה עוזר לו אין יכול לו" - Kiddushin 30b) deepens one's reliance on G-d. The benoni understands that their ability to overcome temptation is a direct result of G-d's help. This strengthens bitachon and cultivates a sense of partnership with the Divine, transforming potential despair into a pathway for deeper faith.

In essence, "כרשע" is a pedagogical tool. It is not an assessment of one's current status as a sinner, but a truthful assessment of the ever-present potential for sin due to the yetzer hara's inherent nature. It's a proactive strategy to ensure continued spiritual striving and humility, rather than a factual declaration of wickedness.

Terutz 2: "כרשע" as a Catalyst for Ahavah and Yirah

The concept of "כרשע" can also be understood as a catalyst for generating deeper ahavah (love) and yirah (awe) for G-d. As elaborated in Tanya Chapter 14, a degree of atzvut (sadness) or shvirat ha'lev (broken-heartedness) is necessary for the benoni to truly break free from the superficiality of worldly desires and to connect with the divine.

1. Breaking the Heart: By meditating on the potential for sin that still resides within (the "כרשע" aspect), the benoni can experience a degree of shvirat ha'lev. This brokenness is not despair, but a profound realization of one's spiritual fragility and the constant need for divine connection. This brokenness is a prerequisite for generating true ahavah and yirah. Just as a broken vessel can be filled, a broken heart can be filled with G-d's light.
2. Generating Ahavah: The recognition of the yetzer hara's strength and the constant nisayon (test) it presents, coupled with G-d's continuous help in overcoming it, should lead to an intense ahavah for G-d. This love is born from gratitude and from the profound realization that G-d actively intervenes to protect and elevate the soul. It's an ahavah that is refined through struggle, not merely an unearned sentiment.
3. Cultivating Yirah: The "כרשע" perspective also deepens yirah. It's a yirah not of punishment, but of offending G-d, of failing to uphold the covenant, and of allowing the yetzer hara to gain even a momentary foothold. This yirah manifests as meticulousness in mitzvot and a profound awe for G-d's sanctity.

Thus, the "כרשע" self-assessment is a tool to elevate one's spiritual consciousness. It is a calculated and controlled experience of self-awareness designed to bypass pride and apathy, leading to a more profound and heartfelt avodat Hashem. It ensures that the benoni's otherwise perfect conduct is rooted in deep humility and an ever-renewed yearning for the Divine.

Kushya 2: The Benoni's Fleeting Love and "שפת אמת תכון לעד"

The text describes the benoni's love for G-d as manifesting "על פי שעתה" (on propitious occasions, such as during prayer) and that it "עוברת ובטלה אחר התפילה" (passes and disappears after prayer). Yet, the Tanya immediately states that this love, "in relation to the rank of the benonim, is regarded as a truly perfect service in terms of their [level of] truth," and then quotes Mishlei 12:19, "שפת אמת תכון לעד" (The lip of truth shall be established forever). This presents a significant kushya: How can a love that is explicitly temporary and "passes and disappears" be termed "truth that shall be established forever"? The very definition of "forever" seems to contradict the transient nature of the benoni's emotional experience. Is this not a "lying tongue" which is "but for a moment" in the very same verse?

Terutz 1: The Perpetuity of the Koach (Capacity) vs. the Hispashtut (Manifestation)

The Tanya itself provides the primary terutz by drawing a crucial distinction between the koach (potential/capacity) and the hispashtut (actual manifestation/expression) of the love. The text states: "כי נפש האלקית יש לה כח להתעורר אהבה זו תמיד בהתגברותה בשעת התפילה יום יום ע"י הכנה הראויה" (For the divine soul has the power to reawaken this kind of love constantly, during its preponderance in time of prayer day after day, by means of an appropriate [mental] preparation).

• Eternal Capacity: The "שפת אמת תכון לעד" refers not to the continuous feeling or experience of love, but to the enduring, intrinsic power of the divine soul to generate and reawaken this love. The benoni possesses a permanent spiritual faculty—the ability to, through hitbonenut (contemplation) and kavanah (intention), evoke an intense love for G-d. This koach is never lost; it is always present within the soul, ready to be tapped into.
• Periodic Manifestation: The love itself may be "temporary" in its hispashtut, meaning the emotional fervor does not continuously flow throughout the day. After prayer, the intense feeling may recede. However, the ability to re-ignite it the next day, or at any moment of focused contemplation, is constant and eternal. This distinguishes the benoni's love from a fleeting, superficial emotion. It is a profound, soul-rooted connection that can always be accessed and renewed.
• Effort as Truth: The "truth" also resides in the benoni's consistent effort to prepare for and generate this love. The act of engaging in hitbonenut to awaken the love, day after day, is a truthful expression of the soul's yearning. Even if the feeling doesn't persist, the commitment to seeking that feeling and the capacity to achieve it are eternal.

Therefore, the truth is not in the uninterrupted flow of emotion, but in the inherent, renewable power of the divine soul to connect with G-d, and the consistent effort to actualize that power.

Terutz 2: "אמת" Relative to the Benoni's Level and Yaakov's "בריח התיכון"

A second terutz delves into the relativity of "truth" and the deeper Kabbalistic concept of Yaakov Avinu as "בריח התיכון." The text states: "אלא שבערך מדרגת הבינונים היא עבודה תמה ונכונה באמת לפי בחינת אמת שלהם" (Nevertheless, in relation to the rank of the benonim, it is regarded as a truly perfect service in terms of their [level of] truth, in each man relative to his standing in the ranks of the benonim).

• Relative Truth: Just as a child's sincere effort to learn is "true" to their level, even if rudimentary compared to a scholar, so too the benoni's love is "true" to their spiritual station. The Tanya acknowledges that this is not the "perfect truth" (אמת לאמיתה) of the tzaddik, whose heart is "void within me" (Tehillim 109:22) and who hates evil utterly. However, within the context of the benoni's ongoing struggle and the persistent presence of the yetzer hara, to consistently generate and reawaken this love is the highest possible truth for their level. It is a genuine, unadulterated expression of their soul's connection, despite its temporary nature.
• Yaakov as the "Middle Bolt": This is further illuminated by the concept of Yaakov Avinu, whose attribute is truth, as "בריח התיכון המבריח מן הקצה אל הקצה" (the middle bolt which secures everything from end to end - Shemot 26:28, Zohar I:1b; 224a). The "middle bolt" connects and integrates all levels of creation, from the highest to the lowest, by finding the "most central point" (נקודה המרכזית ביותר) within each.
  • For the benoni, this means their ahavah, though temporary in its hispashtut, is rooted in the "central point" of truth within their soul. This central point is intrinsically connected to the ultimate, unbounded truth (נחלה בלי מצרים) of G-d. The benoni's emet is not an all-encompassing, continuous revelation of divine love, but a consistent access point to that truth, a "bolt" that, when engaged, secures their connection to the Divine continuum. It confirms that truth is not exclusive to the most elevated states but is present and accessible at all gradations, each according to its unique manifestation.

In summary, the benoni's love is "eternal" and "true" not in its unbroken emotional flow, but in the divine soul's perpetual capacity for renewal, and in the profound, albeit relative, sincerity of its manifestation at their specific spiritual level, drawing from the universal attribute of truth personified by Yaakov. This nuanced understanding prevents spiritual despondency, validating the benoni's efforts as a genuine and potent form of avodat Hashem.

Intertext

The Tanya's profound analysis of the benoni resonates with and clarifies concepts found across the breadth of Jewish literature, providing a unique Chassidic lens through which to understand enduring themes in Tanakh, Talmud, Mussar, and Kabbalah.

1. Rav Chaim Volozhin (Nefesh HaChaim, Sha'ar Alef, Perek 4)

Rav Chaim Volozhin, a contemporary and intellectual counterpart to the Baal HaTanya, offers a contrasting yet complementary perspective on the nature of avodat Hashem. In Nefesh HaChaim, particularly Sha'ar Alef, Perek 4, he emphasizes the immense cosmic impact of every thought, word, and deed:

"הנה כל דיבור ודיבור ומחשבה ומעשה שאינו לשם שמים, ח"ו, אזי יוצא ממנו רוח רעה וסט"א וכל מיני קליפות" (Nefesh HaChaim 1:4). (Behold, every single word, thought, and action that is not for the sake of Heaven, G-d forbid, then an evil spirit and Sitra Achra and all types of Klipot emerge from it.)

Thematic Connection: While the Tanya focuses on the internal struggle to prevent the manifestation of the yetzer hara's desires in thought, speech, and action, the Nefesh HaChaim highlights the consequences of failing to do so. For the benoni in Tanya, the goal is to ensure that their "garments" (thought, speech, action) are always clothed in mitzvot. The Nefesh HaChaim reinforces the urgency of this by explaining the spiritual damage wrought by even a single negative thought or word. The Nefesh HaChaim underscores the Tanya's implicit message that the benoni's vigilance is not merely for personal purity but for the cosmic order. The benoni's success in controlling their "small city" (body and soul) directly impacts the spiritual realms, preventing the creation of negative forces. Conversely, the Tanya's emphasis on Torah study day and night as a means to subdue the yetzer hara's "garments" finds a parallel in Nefesh HaChaim's* assertion that "תלמוד תורה כנגד כולם" (Torah study is equal to all of them), as it directly connects one to G-d's wisdom and channels holiness into the world. Both emphasize the transformative power of directed human effort, albeit with different conceptual frameworks.

2. Mesillat Yesharim (Ramchal, Perek 3 - Zahirut)

Rabbi Moshe Chaim Luzzatto's Mesillat Yesharim is a foundational mussar text, and its third chapter, Zahirut (Vigilance), offers a direct parallel to the Tanya's portrayal of the benoni's internal discipline. The Ramchal defines zahirut as:

"והוא שיהיה האדם שם לב לדרכיו ומחשבתו, לכל מעשיו ודיבוריו, לבלתי יטה דרכו לרע חס ושלום" (Mesillat Yesharim 3). (It is that a person should pay attention to his ways and his thoughts, to all his deeds and his words, so that he should not incline his way to evil, G-d forbid.)

Thematic Connection: The Ramchal's description of zahirut perfectly encapsulates the Tanya's benoni. The benoni is precisely the individual who, despite the intrinsic strength of their yetzer hara, achieves perfect zahirut by never allowing evil to manifest in thought, speech, or action. The Ramchal's call for constant self-inspection and attentiveness to one's inner and outer life aligns precisely with the Tanya's definition of a benoni who "never commits a sin, not even a minor one, and not even in thought, speech, or deed." The Ramchal further explains that zahirut requires cheshbon nefesh (spiritual accounting), where one constantly evaluates their actions and intentions. This resonates with the Tanya's instruction for the benoni to view himself "כרשע" – a form of rigorous cheshbon nefesh that prevents complacency and drives continuous self-improvement. Both texts emphasize that spiritual perfection is not a passive state but an active, ongoing process of self-monitoring and diligent effort.

3. Rabbenu Yonah Gerondi (Shaarei Teshuva, Shaar 1)

Rabbenu Yonah's Shaarei Teshuva (Gates of Repentance) provides a systematic approach to teshuva, categorizing sins and outlining the necessary steps for atonement. In Shaar 1, he discusses the gravity of different aveirot and the importance of teshuva for thoughts, not just actions:

"צריך האדם להיזהר מאוד מן הרהור עבירה, כי הרהור עבירה קשה מעבירה" (Shaarei Teshuva 1:17). (A person must be very careful about sinful thoughts, for sinful thoughts are worse than sin itself.)

Thematic Connection: Rabbenu Yonah's strong emphasis on the severity of hirhur aveira (sinful thoughts) and the imperative to do teshuva for them is a direct precursor to the Tanya's meticulous definition of the benoni. The Tanya's benoni is characterized by preventing even the "garments" of the animal soul – "the thought, speech, and act" – from manifesting evil. For Rabbenu Yonah, hirhur aveira is a serious spiritual transgression requiring repentance. For the Tanya's benoni, it is precisely this vigilance against any errant thought that defines their perfection. While halacha generally differentiates between thought and action (e.g., hirhur aveira is not an aveira mamash), both Rabbenu Yonah and the Tanya elevate the importance of the inner world to a level comparable to external conduct. The benoni's internal arbitration, where the divine soul battles the animal soul's "opinion" even at the level of thought, directly addresses Rabbenu Yonah's concern for purifying one's mental landscape. The Tanya provides the mechanism and the standard for achieving this internal purity, making the absence of even negative thoughts a key indicator of the benoni's spiritual standing.

4. Midrash Tanchuma (Parshat Pinchas 3)

The Midrash often personifies the yetzer hara and describes its cunning and persistence. A classic Midrash in Tanchuma, Parshat Pinchas 3 states:

"היצר הרע דומה לזבוב, שהוא יושב בין שני פתחי הלב" (The evil inclination is like a fly, which sits between the two openings of the heart.)

Thematic Connection: This Midrash vividly illustrates the Tanya's concept of the yetzer hara in the benoni. The image of a "fly sitting between the two openings of the heart" signifies its constant, irritating, and persistent presence. It's not a large, overt enemy that attacks head-on, but a subtle, pervasive nuisance that seeks any weakness or opening. This aligns perfectly with the Tanya's portrayal of the yetzer hara in the benoni as being "במהותו ועצמותו בתוקפו ובגבורתו" – fully present and strong, even if subdued. It's "dormant, as it were, in the left part," like a "sleeping man, who can awaken from his sleep." The fly is always there, even if it's not actively bothering you at every moment. This Midrash reinforces the Tanya's idea that for the benoni, the yetzer hara is never truly eradicated or removed; it merely loses its control over the body's actions due to the divine soul's dominance and Divine assistance. The constant presence of the "fly" necessitates the benoni's perpetual vigilance and humility ("כרשע"), ensuring no opening is given for it to gain dominion.

5. Kohelet Rabbah (7:13)

A profound teaching in Kohelet Rabbah (7:13) offers a perspective on human nature and the capacity for change:

"רבי עקיבא אומר: אדם צריך שיהיה משתדל בכל יום ויום לשוב בתשובה, ולא יאמר 'היום לא אחטא ומחר אחטא' אלא 'היום אחטא ומחר אשוב בתשובה'". (This is a simplified summary, the original is more nuanced but refers to continuous teshuva and self-assessment).

Thematic Connection: While the literal interpretation relates to daily teshuva for actual sins, the underlying spirit of constant self-assessment and the need for perpetual spiritual renewal resonates strongly with the Tanya's benoni. The benoni is characterized by never sinning, yet the directive to view oneself "כרשע" serves a similar function to the Midrash's call for daily teshuva—a continuous spiritual accounting and a proactive stance against potential moral slippage. The Midrash implies that even if one feels righteous today, the potential for error exists tomorrow, necessitating a humble, self-critical perspective. This mirrors the benoni's recognition that their yetzer hara is always "in its full strength and might," ready to reawaken. The benoni's daily "re-awakening" of love for G-d during prayer, and the constant effort to subdue the sitra achra, is a form of continuous spiritual striving akin to this daily teshuva. It's not teshuva for actual sins, but a teshuva of purification and elevation, ensuring the soul remains connected and vibrant. Both the Midrash and the Tanya emphasize that the spiritual path is a dynamic, lifelong journey, never a static achievement.

Psak/Practice

The Tanya's exposition of the benoni does not primarily translate into specific halachic rulings that alter the Shulchan Aruch. Rather, its impact lies in shaping a profound meta-psak heuristic – a framework for understanding and approaching avodat Hashem that redefines spiritual aspirations and practical methodology for every Jew.

1. Halachic Classification (Indirect Influence)

• Halachic vs. Chassidic Categories: From a purely halachic perspective, the Rambam's definition of tzaddik, rasha, and benoni (based on the balance of merits and sins, Hil. Teshuva 3:4) remains normative. A person who has never sinned and always performs mitzvot would be considered a tzaddik gamur (halachically). The Tanya's benoni, despite never sinning, would still be distinguished from a tzaddik in the Chassidic framework due to the internal state of their yetzer hara. This distinction is not for legal classification (e.g., regarding eidut - testimony, or shechita - ritual slaughter, where a tzaddik is defined by a consistent lack of aveirot), but for internal spiritual guidance.
• The "Obligation" of a Benoni: However, the Tanya's chiddush implicitly raises the bar for what is expected of every Jew. If the benoni is one who never sins, and every Jew can be a benoni, then the halachic ideal is no longer merely to do teshuva after sin, but to strive to prevent sin altogether, even in thought. While hirhur aveira is not an aveira mamash be'halacha, the Tanya elevates the internal struggle against such thoughts to a critical battleground for spiritual perfection. This doesn't change the halacha itself, but it significantly informs the hashkafic (philosophical) and mussar (ethical) approach to fulfilling halacha.

2. Meta-Psak Heuristics and Avodat Hashem Methodology

The Tanya's benoni paradigm fundamentally shifts how a Jew is expected to engage in spiritual service:

• Universal Attainability of Perfection: The Tanya democratizes spiritual perfection. By presenting the benoni as an achievable ideal (one who never sins, but constantly struggles internally), it offers a concrete, non-intimidating goal for every Jew, regardless of their innate spiritual capacity or background. This meta-psak encourages everyone to strive for rigorous adherence to halacha in all three garments (thought, speech, action), rather than resigning themselves to being a "rasha" who sometimes sins.
• Perpetual Humility and Vigilance ("כרשע"): The directive to view oneself "כרשע" fosters an enduring humility and prevents spiritual arrogance, which is a significant impediment to growth. This meta-psak emphasizes that even those who meticulously observe all mitzvot must maintain a continuous inner awareness of their yetzer hara's potential influence. This translates into a constant zahirut (vigilance) and cheshbon nefesh (spiritual accounting), ensuring one is never complacent in their avodah. This is a crucial meta-halachic attitude that informs how one approaches mitzvot – with awe, trepidation, and a sense of dependency on G-d.
• Emphasis on Divine Assistance (Siyata d'Shmaya): The explicit reliance on "אלמלא הקב"ה עוזר לו אין יכול לו" shifts the focus from purely human effort to a partnership with G-d. This meta-psak encourages prayer and bitachon (trust) in G-d's help during nisyonot (tests). It reframes challenges not as signs of personal weakness, but as opportunities to deepen one's connection and reliance on the Divine. This also alleviates the burden of feeling solely responsible for spiritual success, fostering a healthier, more sustainable approach to avodah.
• The Power of Contemplation (Hitbonenut) and Love (Ahavah): The text highlights hitbonenut on G-d's greatness as the means to generate ahavah in the heart, which then subdues the sitra achra. This meta-psak elevates the importance of intellectual and emotional engagement in prayer and Torah study, beyond mere rote performance. It encourages a proactive approach to cultivating spiritual feelings as a central part of avodat Hashem, rather than waiting for them to spontaneously arise. This influences how one prepares for prayer and how one studies Torah – with a conscious effort to internalize and connect.
• Valuing the "Truth" of All Levels ("בריח התיכון"): The concept of Yaakov's "בריח התיכון" implies that truth exists at all levels, and the benoni's "temporary" love is "true to their level." This meta-psak validates sincere effort at any stage of spiritual growth. It encourages individuals not to despair if their spiritual fervor is not constant, but to recognize the enduring truth and potential within their divine soul. This offers a powerful message of encouragement and inclusivity in spiritual striving, ensuring that every sincere effort is valued and connected to the ultimate truth.

In essence, the Tanya's benoni provides a sophisticated internal moral compass and a dynamic roadmap for sustained spiritual growth. It is a meta-psak that guides the how and why of halachic observance, imbuing it with deeper meaning, constant vigilance, and unwavering humility.

Takeaway

The Tanya's benoni paradigm redefines spiritual perfection as a state of absolute external adherence to mitzvot and avoidance of aveirot (even in thought), achieved through constant internal struggle against an undiminished yetzer hara and sustained by Divine assistance. This framework instills perpetual humility ("כרשע") while validating the profound and enduring "truth" of every Jew's sincere efforts in avodat Hashem.