Tanya, Part I; Likkutei Amarim 13:1

Hook

The non-obvious aspect of this passage lies in its radical redefinition of what it means to be "intermediate" (benoni). We often think of intermediate as a stepping stone, a phase of progress. Tanya, however, presents it as a precarious, dynamic state where the essence of the evil inclination remains potent, even if its outward expression is temporarily suppressed. This isn't a gentle slope towards righteousness, but a constant, internal battleground where victory is never permanent and self-awareness demands embracing a perpetual state of near-failure.

Context

To truly grasp the gravity of Tanya's description of the benoni, we need to situate it within the broader landscape of Jewish thought on human nature and spiritual struggle. For centuries, commentators have grappled with the concept of the yetzer hara (evil inclination) and yetzer hatov (good inclination). While many traditions emphasize the ultimate triumph of good, or the possibility of eradicating evil through diligent practice, Tanya, drawing heavily on Kabbalistic concepts and Chassidic philosophy, offers a more nuanced and, frankly, challenging perspective.

The Sages themselves understood the internal conflict. The Talmudic discussion in Berachot 61b, which Tanya directly references, speaks of "judges of his soul" in the plural, alluding to these two opposing forces. However, Tanya takes this allegorical interpretation and injects it with a visceral, psychological reality. It's not just an abstract debate between good and bad; it's a territorial dispute within the "small city" of the human soul, with distinct locations (the left and right sides of the heart, the brain) and a constant struggle for dominion. This Kabbalistic mapping of internal states onto anatomical and spiritual regions is crucial. The En Sof (the Infinite, God's essence) is understood to be beyond comprehension, but its emanations, the Sefirot, are the channels through which divine energy flows into creation. The human soul, in Kabbalistic thought, is a microcosm reflecting these divine structures. The Nefesh HaBehamit (animal soul) is rooted in the physical, while the Nefesh HaElokit (divine soul) is a spark of God. Tanya places the yetzer hara firmly within the "left part of the heart," associated with the more primal, instinctual energies, and the yetzer hatov within the "right part of the heart," connected to the divine soul's intellectual and spiritual aspirations. The brain, then, becomes the arena where these impulses are processed and decisions are made. This intricate spiritual geography is not merely decorative; it forms the very framework for understanding the benoni's ongoing struggle. The understanding of the benoni as a constant war, rather than a peaceful coexistence, is a direct inheritance of Kabbalistic ideas about the interconnectedness of all spiritual realms and the ongoing cosmic struggle between forces of holiness and unholiness. Tanya's genius is in translating these abstract, mystical concepts into practical, deeply personal psychological insights for the average Jew.

Text Snapshot

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.

Close Reading

Insight 1: The "Small City" as a Battlefield

The Metaphor and its Implications

The passage opens with a profound metaphor: the human being as a "small city" (medinah ketanah). This isn't just a quaint analogy; it's the foundational concept for understanding the internal dynamics of the benoni. The city has distinct districts – the left and right parts of the heart, and the brain as the central governing body. Within this cityscape, the good and evil inclinations are not merely abstract forces but active participants, like rival factions or judges vying for control. The passage explicitly states that the evil nature "gains any control and dominion over the 'small city'," even if "but temporarily." This is a critical distinction: the benoni is not defined by the absence of evil's influence, but by the management of its presence. The evil inclination is not expelled; it's contained, its potential for widespread "ruin" or "wickedness" averted by the intervention of the good inclination and, ultimately, divine assistance. This concept of temporary dominion is what separates the benoni from the truly wicked, who allow the evil inclination to exert complete control, and from the tzaddik, who has, to a significant degree, neutralized its power. The struggle isn't about erasing the evil inclination entirely, which Tanya suggests is nigh impossible for most, but about preventing it from "diffusing itself throughout the limbs of the body." This implies a constant vigilance, a policing of the city's borders to prevent infiltration and rebellion. The brain, as the seat of intellect and contemplation, becomes the crucial command center, where the "opinions" of both inclinations are processed and debated. The divine soul's stronghold in the brain highlights the power of intellect to mediate and govern the passions originating in the heart.

The Dynamic Nature of Control

The passage stresses that the evil nature's influence is often "temporary." This transient dominion is the very definition of the benoni's precarious state. Unlike a true tzaddik who has achieved a stable, internal equilibrium, the benoni's victories are fleeting. The evil inclination is described as 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." This image vividly portrays the internal debate: the evil inclination proposes a course of action, a craving, a negative thought pattern. However, this proposal is not automatically enacted. It is immediately "challenged by the second judge, the divine soul." This implies a constant back-and-forth, a wrestling match where the outcome is not predetermined. The "arbitration" process is ongoing, and the final verdict, while leaning towards good, is always subject to the shifting balance of power. The emphasis on "temporary" also suggests that a benoni can, in moments of weakness or distraction, indeed fall into acts that would characterize them as wicked. This highlights the fragility of their spiritual state and the constant need for renewed effort. The "small city" is not a static fortress but a dynamic frontier, constantly under siege and requiring active defense. The understanding here is that spiritual progress is not a linear march but a series of localized battles, each requiring strategic engagement. The benoni must always be ready to defend the gates and the inner citadels of his soul.

The Role of Divine Intervention

Crucially, the passage reveals that the benoni's ability to maintain control is not solely an internal achievement. "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.'" This introduces a profound element of divine grace into the equation. The benoni is not expected to win this battle through sheer willpower alone. 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." This illumination is what empowers the divine soul, enabling it to contend with the primal urges of the animal soul. It's like a beacon of clarity in the fog of desire and temptation. This divine assistance is not a passive bestowal but an active empowerment, enabling the benoni's own efforts to be effective. Without this divine light, the internal struggle would be hopeless. This underscores a core tenet of Chassidic thought: the absolute reliance on God for spiritual success, even in the most personal and internal of battles. The benoni is an active participant, but his agency is amplified and sustained by this external, divine force. The "excellence of light over darkness" serves as a powerful metaphor for this divine illumination, suggesting that just as light inherently dispels darkness, so too does God's presence, when embraced, naturally overcome the forces of spiritual obscurity.

Insight 2: The Potency of Dormant Evil

The "Innate Strength" of the Evil Inclination

The passage then delves into the insidious nature of the evil inclination within the benoni: "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." This is a stark declaration. The evil inclination, even when suppressed, retains its "innate strength." It hasn't been diminished or weakened in its core essence. It still possesses its primal drive, its insatiable craving for worldly pleasures. This is a crucial point that distinguishes the benoni from the tzaddik. For the tzaddik, the evil inclination has, in a significant way, been "nullified" or at least "relegated from its position." But for the benoni, its fundamental power remains intact. It's like a potent venom that, though contained, is still deadly if it were to escape its vessel. Tanya emphasizes that the evil inclination is not merely a fleeting thought or a minor temptation; it is a deep-seated force within the individual. Its "position" in the left part of the heart is not usurped, even if its outward actions are curtailed. This means that the benoni is never truly "safe" from its influence; the potential for regression is always present. The strength of this innate desire is so profound that it continues to "crave after all the pleasures of this world," a constant gravitational pull towards the material and the sensual. This inherent potency means that the benoni's spiritual life is not one of gradual elimination of evil, but of constant management of its raw power.

The Illusion of Victory: The "Garments" vs. the "Essence"

This leads to a critical distinction between the essence of the evil inclination and its outward manifestation, its "garments." The passage explains: "Yet, inasmuch as the evil in the [heart’s] left part of the benoni is in its innate strength... such a person is likened to a 'wicked man.'" Why? 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 key is that while the evil inclination may not have the "authority and power to diffuse itself throughout the limbs of the body," its "essence and substance are in their full strength and might in its abode in the left part." This is a profound insight into the psychology of spiritual struggle. A person can be engaged in intense Torah study, dedicating their life to God, and yet, in their internal reality, the yetzer hara remains as potent as ever. Its "garments"—the thoughts, speech, and actions—are not being worn by the body because the divine soul, empowered by intellect, has gained "supremacy and dominion over the heart." The physical manifestations of evil are suppressed, but the underlying desire, the core of the inclination, is not eradicated. This is why the benoni is cautioned to "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." The external appearance of righteousness, even profound spiritual engagement, can be deceptive. The true battle rages within the core of the being. The evil inclination, though outwardly subdued, is like a dormant volcano, its immense power still resident beneath the surface, capable of erupting if the containment fails. This "dormancy" is not a sign of victory, but of successful, albeit temporary, suppression. The self-perception of the benoni must be one of perpetual internal struggle, not passive righteousness.

The "Sleeping Man" Analogy

To further illustrate this point, Tanya employs the powerful analogy of a "sleeping man." The evil in the benoni is "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." This is a masterful depiction of the temporary nature of spiritual fervor for the benoni. During moments of intense prayer or contemplation, when the divine soul is particularly active and the love of God is burning brightly, the evil inclination appears to be asleep. It recedes into the background, its desires temporarily silenced by the overwhelming presence of holiness. However, this is not a permanent state of abolition. The evil inclination is merely "dormant." It is waiting. As soon as the intense spiritual focus wanes, as soon as the soul's guard is lowered, the evil inclination can "wake up again." This explains why even individuals deeply committed to spiritual practice, like Rabbah, who "mouth never ceased from study, and his desire was in G–d’s Torah, day and night," still considered themselves benonim. Their outward devotion was immense, yet the internal reality of their struggle, the potential for the evil inclination to reassert itself, kept them grounded in the benoni category. This analogy is crucial for understanding the humility required of a benoni. They cannot afford complacency. The "sleep" of the evil inclination is a temporary reprieve, not a final vanquishment. The awakening can be sudden and powerful, catching the individual unprepared if they have mistaken the temporary lull for a permanent peace. This constant potential for reawakening underscores the necessity of continuous effort and self-awareness.

Insight 3: The Fleeting Nature of "True Service" for the Benoni

The "Lip of Truth" vs. the "Lying Tongue"

The passage distinguishes between the love of God experienced by the benoni during prayer and the "perfect truth" service of the tzaddik. Tanya states, "this quality of love... 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." This is a humbling, yet realistic, assessment. The intense, burning love that a benoni might feel during Shema or Amidah is powerful and real, but it is transient. It is compared to a "lying tongue," which is "but for a moment," in contrast to the "lip of truth" which "shall be established forever." This implies that the benoni's spiritual peak experiences, while valuable, are not the bedrock of their spiritual identity. They are like fleeting moments of inspiration that do not fundamentally alter the underlying structure of their internal battle. The tzaddik, on the other hand, has achieved a state where their service is rooted in an enduring truth, a constant connection that is not dependent on the ebb and flow of emotional fervor. This doesn't diminish the benoni's experience; rather, it contextualizes it. The love felt is genuine, but its lasting impact is limited. This realization can be a source of humility, preventing the benoni from becoming complacent or self-congratulatory based on peak experiences. The challenge is to build a spiritual foundation that can withstand the inevitable return of the mundane, the moments when the "lip of truth" seems distant.

The "Benoni's" Standard of Truth

However, Tanya immediately offers a crucial counterpoint, preventing a descent into despair. "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." This is a vital clarification: while the benoni's spiritual highs may not be the "perfect truth" of the tzaddik, they are still considered "truly perfect service" within their own category. This means that the benoni should not compare their fleeting moments of intense love to the permanent state of the tzaddik and feel inadequate. Instead, they should recognize the value of these moments for them. The ability of the divine soul to "reawaken this kind of love constantly, during its preponderance in time of prayer day after day, by means of an appropriate [mental] preparation" is itself a significant achievement. This emphasizes that consistent effort and preparation are key for the benoni. The "truth" of the benoni is found in their consistent struggle and their ability to access moments of elevated connection, even if they are not sustained indefinitely. The "lip of truth" for the benoni is the ability to consistently strive for that truth, to repeatedly reawaken the divine spark. This requires a different kind of dedication – one of sustained effort and the recognition of incremental progress, rather than the attainment of a static, perfect state.

Jacob as the Archetype of Truth and Balance

The passage concludes this section by invoking Jacob as the archetype of this attribute of truth: "For truth is the attribute of Jacob, who is called the 'middle bolt which secures [everything] from end to end,' from the highest gradations and degrees to the end of all grades." Jacob, the patriarch, represents the benoni par excellence. He is the "middle bolt," the one who bridges the gap between the highest spiritual realms and the lowest physical existence. His attribute of truth is what allows him to maintain this delicate balance. This "middle bolt" fixes its hold "through the most central point, which is the point and quality of its attribute of truth." This central point is the benoni's own core, their capacity to consistently engage with their truth, even amidst the internal conflict. The attribute of truth is described as an "unbounded inheritance," suggesting that while the benoni's current state is intermediate, the potential for growth and connection to this unbounded truth is inherent. The comparison to the "head" and "soles" of spiritual grades further illustrates the benoni's unique position: bridging the highest and lowest, embodying a truth that encompasses all levels. This understanding of Jacob provides a profound model for the benoni: not one of perfection, but of essential balance, continuous integration, and the persistent pursuit of truth as the unifying force. The benoni, like Jacob, is destined to be the connector, the one who holds the disparate elements of existence together through their unwavering commitment to truth.

Two Angles

Rashi's Perspective: The Literal Battle for Dominion

Rashi, in his classic commentary on the Torah, often approaches biblical and rabbinic texts with a focus on the literal and the most straightforward interpretation, grounded in the immediate context. When considering the internal struggle of man, Rashi would likely emphasize the concrete, observable aspects of the good and evil inclinations. For Rashi, the "judges of his soul" are the literal, distinct impulses that pull a person in different directions. The passage stating that the benoni is judged by both means that their actions are evaluated based on the interplay of these two forces. If the evil inclination gains sway, even temporarily, it results in actions that are inherently sinful, thus marking the individual as wicked during that time. Rashi would likely see the struggle as a more direct, almost external, conflict where one impulse can, at times, overpower the other. The "small city" metaphor would be understood as the individual's practical life, their decision-making processes. The brain is the seat of judgment, and the heart the seat of desire. When the evil inclination, rooted in the heart's desires, influences the brain's judgment, it leads to wicked actions. The divine assistance mentioned would be seen as God providing the strength to resist these immediate temptations and to make the correct, righteous choice when faced with a dilemma. Rashi's focus would be on the observable outcome of the battle: did the person act righteously or wickedly in a given situation? The nuance of an enduring, yet dormant, evil inclination might be less pronounced, with the emphasis being on the immediate consequence of the inclination's temporary dominion. For Rashi, the judgment of the benoni is based on the factual record of their choices, which reflect the dominant influence of either inclination at any given moment.

Ramban's Perspective: The Deeper Psychological and Existential Struggle

Nahmanides (Ramban), on the other hand, often delves into the deeper philosophical and psychological underpinnings of Jewish texts. His commentary tends to explore the existential implications and the underlying spiritual realities. For Ramban, the "judges of his soul" are not merely competing impulses but represent a profound internal dialogue about one's very essence and purpose. The benoni, for Ramban, is in a state of constant existential flux, perpetually negotiating between their divine spark and their base desires. The "small city" is not just a metaphor for actions, but for the inner landscape of the soul, where the battle for identity and spiritual orientation is waged. The temporary dominion of the evil inclination is not just a matter of acting wickedly, but of a temporary loss of self, a moment where the divine essence is obscured. Ramban would likely emphasize the inherent duality of human nature as described in Genesis, where man is created "in the image of God" yet also subject to the pull of the material world. The evil inclination, in Ramban's view, is not just a passive force but an active adversary that seeks to corrupt the divine image within. The "innate strength" of the evil inclination, as described in Tanya, would resonate deeply with Ramban's understanding of the pervasive nature of sin and the challenges of maintaining spiritual integrity. He might interpret the "dormancy" of the evil inclination as a temporary silencing of the deeper, existential longing for God, a moment where the superficial pleasures of the world temporarily eclipse the profound truth of the divine. The "arbitration" process would be seen as a complex internal struggle for the soul's very allegiance, with God's help enabling the soul to reclaim its divine heritage. Ramban would likely focus on the ongoing, internal struggle for the soul's alignment with God, seeing the benoni's state as a continuous, albeit often difficult, journey of self-discovery and spiritual refinement, where moments of falling are as significant as moments of rising.

Practice Implication

The Practice of "Wicked Self-Awareness" in Daily Decision-Making

This passage profoundly shapes how a benoni should approach their daily decisions, particularly those involving temptation or ethical dilemmas. The core implication is the adoption of what we might call "wicked self-awareness." Instead of assuming that periods of spiritual engagement or outward adherence to mitzvot (commandments) have eradicated the evil inclination, the benoni must constantly operate under the assumption that the evil inclination remains in its "innate strength," even if dormant.

Let's consider a practical scenario: a businessperson known for their integrity is offered a lucrative deal that, while not overtly illegal, skirts the edges of ethical conduct. They might have just returned from a meaningful prayer service, feeling a strong connection to God and a renewed commitment to righteousness. From a superficial perspective, one might think this person is now impervious to temptation. However, Tanya's teaching here demands a different approach.

The "wicked self-awareness" dictates that even in this state of spiritual high, the benoni must acknowledge the "evil in the [heart’s] left part" as being in its "innate strength." This means they cannot simply trust their current elevated feeling as a permanent shield. They must actively anticipate the evil inclination's potential reawakening. The temptation, though subtle, is the "magistrate giving his opinion." Instead of dismissing it because of their recent spiritual fervor, the benoni must actively engage with it, knowing that the "second judge, the divine soul," is ready to challenge it, but that God's help is essential.

This means pausing before making the decision. It means questioning the allure of the deal not just on its ethical merits, but also on the basis of the source of the desire. Is this desire purely for financial gain, or is there an underlying ego gratification, a subtle lust for power or recognition that the evil inclination is subtly promoting? The benoni must ask: "Even though I feel righteous now, what if this desire is the 'evil nature' gaining temporary control? What if I'm indulging it without realizing it, and my outward piety is merely a 'garment' concealing the underlying inclination?"

Furthermore, the instruction to "consider oneself to be a benoni and not accept the world’s opinion" is crucial. The businessperson might receive praise from colleagues for their acumen, or even feel a sense of self-satisfaction. "Wicked self-awareness" means rejecting this complacency. The world might see them as righteous, but internally, they must maintain the vigilance of someone who knows their evil inclination is still potent. They must ask: "Is this deal truly aligned with God's will, or is it a sophisticated manifestation of my innate craving for worldly success, a craving that my spiritual practice has merely managed, not eliminated?"

The practice, therefore, involves a constant internal dialogue, a self-interrogation that assumes the worst-case scenario for the evil inclination's influence, even when experiencing the best-case scenario for the good inclination's presence. It's a form of humble self-monitoring, where one doesn't rely on past achievements or present feelings for security, but on the ongoing, active engagement with the ever-present, though sometimes dormant, adversary, and the consistent reliance on Divine assistance to arbitrate the internal conflict. It means living with a perpetual awareness of one's own potential for moral compromise, a state of being that, while seemingly negative, paradoxically fuels authentic spiritual growth and resilience. This isn't about succumbing to despair, but about a realistic and courageous engagement with the full spectrum of one's inner life, ensuring that the "small city" remains vigilant against all forms of internal corruption.

Chevruta Mini

Question 1: The Double-Edged Sword of Spiritual Fervor

If the intense love for God experienced during prayer is not "true service" in comparison to the tzaddik's permanent state, yet it is the primary tool the benoni has to subdue the evil inclination, how does one reconcile the potential for complacency arising from these peak experiences with the necessity of actively seeking them out for spiritual defense? In other words, is it healthier to aim for consistent, moderate spiritual engagement, or to pursue intense, fleeting moments of fervor, even with the knowledge that they are temporary and not the ultimate form of service?

Question 2: The Paradox of Self-Perception

Tanya instructs the benoni to regard themselves as "as if you were wicked," not as actually wicked, but to prevent the illusion of a dissolved evil inclination. How does one practically maintain this "wicked self-awareness" without descending into self-deprecation or a paralyzing sense of guilt, which might, ironically, empower the evil inclination by fostering despair rather than the active struggle for good? What is the delicate balance between recognizing the dormant power of the evil inclination and maintaining the motivation to strive for righteousness?

Takeaway

The benoni's spiritual life is defined not by the absence of evil, but by the constant, divinely assisted vigilance against its inherent, potent, and ever-present nature, even in moments of spiritual ascent.