Tanya, Part I; Likkutei Amarim 13:1

This is fascinating! Let's dive into Tanya, Chapter 13, Part 1, and uncover some of its deeper layers.

Hook

What's truly non-obvious here is how the Tanya defines a benoni (intermediate person) not by a simple mix of good and evil, but by a precarious, ongoing negotiation where the evil inclination, though lacking outward dominion, remains fundamentally powerful and present within. It’s a state of constant, internal arbitration, rather than a balanced scorecard.

Context

This passage from Tanya draws heavily on a rich tapestry of Jewish thought, particularly the concept of yetzer hara (evil inclination) and yetzer hatov (good inclination). The Talmudic sources cited, like Berachot 61b and Kiddushin 30b, are foundational in understanding this internal struggle. The idea of two "judges" or impulses within a person is a powerful metaphor that the Tanya both utilizes and expands upon. Historically, this understanding of the human psyche as a battleground between divine and base impulses has been a central theme in Jewish philosophy and ethics, shaping how individuals are expected to approach their spiritual and ethical lives. The Tanya, however, brings a unique Kabbalistic lens to this, internalizing the battle within the very structure of the heart and brain, and imbuing it with specific, almost anatomical, functions.

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.’" (Berachot 61b). 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, which thence ascends to the brain for contemplation. Immediately it is challenged by the second judge, the divine soul in the brain 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.” (Kiddushin 30b).

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Close Reading

Insight 1: The Anatomical Battleground of the Heart and Brain

The Tanya introduces a striking spatial metaphor for the internal struggle. The "left part of the heart" is designated as the seat of the evil inclination, while the "right part of the heart" and the "brain" are associated with the divine soul. This isn't just poetic; it's a functional mapping. The evil inclination "states its opinion" in the left heart, which then "ascends to the brain for contemplation." This means the evil impulse isn't just a raw desire; it’s a proposition that then enters the cognitive realm. Crucially, it's immediately "challenged by the second judge, the divine soul in the brain." This highlights that the divine soul’s strength lies in its intellectual capacity, its ability to process and counter the evil inclination's proposals. The brain, therefore, becomes the primary arena of debate, where the divine intellect engages with the thoughts originating from the base desires. This creates a dynamic where even an evil thought, before it can manifest into action, must pass through the conscious, contemplative faculty of the divine soul.

Insight 2: The "Arbitrator" and Divine Assistance

The passage introduces a critical element: the "arbitrator." This arbitrator is identified as the Holy One, blessed is He, who "comes to the aid of the good nature." This is not a passive observer but an active participant in the internal conflict. The aid is described as "the glow radiated by the Divine light, which illuminates the divine soul, that it may gain the upper hand and mastery." This suggests that divine assistance isn't a magical eradication of the evil inclination, but rather an empowerment of the good. It's an infusion of clarity and strength for the divine soul, enabling it to better contend with the "folly of the fool and evil nature." The dependence on this divine aid, as stated in Kiddushin 30b, underscores that human free will, while real, operates within a divinely-assisted framework. The good inclination can't win on its own; it needs God's light to illuminate its path and strengthen its resolve.

Insight 3: The Illusion of Victory and the Enduring Essence of Evil

Perhaps the most challenging insight lies in the description of the benoni's state, even when seemingly victorious. The text states that "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... such a person is likened to a 'wicked man.'" This is profound: the benoni is not defined by the absence of evil, but by the control over its outward expression. The "essence and substance" of the evil inclination remain in its "full strength and might" in the left part of the heart. Its "garments"—thought, speech, and act—are not invested in the body's limbs because the "divine soul in the intellect rules over the [entire] 'small city'." This means the evil is dormant, not destroyed. It's like a powerful beast caged, but still very much alive and capable of breaking free. This explains the paradoxical advice: "Even if the whole world tells you that you are righteous, in your own eyes regard yourself as if you were wicked." This isn't self-deprecation; it's a sharp self-awareness that the underlying potential for evil, the "innate strength," has not been diminished. The victory is in the control, not in the eradication.

Two Angles

Rashi's Focus on External Judgment and Halakhic Compliance

Rashi, in his commentaries on the Talmud, tends to approach such passages with a focus on practical observance and the outward signs of one's spiritual state. When Rashi discusses the "two judges," his emphasis would likely be on the observable manifestations of the good and evil inclinations. For Rashi, a benoni would be someone who, while experiencing internal conflict, consistently chooses the path of mitzvot (commandments) and avoids transgression. The judgment of such an individual would be based on their actions and their commitment to halakha. The "judges of his soul" are the inclinations that guide his deeds, and the divine help ensures that his actions align with God's will, even if the internal battle is fierce. The emphasis is on the outcome of the struggle as expressed in observable behavior and adherence to Jewish law.

Ramban's Emphasis on the Inner Spiritual State and Intent

Nachmanides (Ramban), on the other hand, with his deeper philosophical and Kabbalistic leanings, would likely interpret this passage as Rashi does, but with a more profound emphasis on the inner spiritual state and the ultimate intention behind one's actions. For Ramban, the "judges of his soul" are not just impulses but the very core of his spiritual consciousness. The "arbitrator" and divine assistance point towards a continuous process of inner refinement and alignment of one's will with God's. The benoni, in Ramban's view, experiences the constant tension between the divine and animal souls at a much deeper, existential level. The fact that the evil inclination's "essence and substance" remain powerful, even when outwardly subdued, speaks to a struggle for the very essence of the self. The "likened to a wicked man" advice would be a call for constant vigilance over one's inner motivations and a deep understanding that true spiritual attainment involves not just outward compliance but the complete transformation of one's inner being, a state not fully achieved by the benoni.

Practice Implication

This passage profoundly shapes how one approaches self-assessment and spiritual growth. Instead of seeking a definitive "win" against the evil inclination, the benoni understands that the ongoing struggle is the norm. This means practicing humility and vigilance, recognizing that the capacity for error or succumbing to desire is always present, even after periods of spiritual success. The implication for daily practice is to cultivate a consistent habit of self-reflection, not to find fault, but to understand the dynamics of one's inner world. This involves appreciating moments of spiritual clarity and connection (like during prayer) not as final victories, but as opportunities to reinforce the divine soul's dominion, knowing that the "evil nature" is merely dormant and can reawaken. It encourages consistent spiritual effort, not based on the illusion of having "conquered" evil, but on the realistic understanding of managing its persistent presence.

Chevruta Mini

1. If the benoni's evil inclination is in "full strength and might" but merely lacks the "authority and power to diffuse itself," what is the true measure of spiritual progress: the subjugation of outward actions, or the internal weakening of the inclination's essence?
2. The Tanya states the benoni is "likened to a wicked man" when the evil inclination is strong internally, even if outwardly righteous. Does this imply that outward observance without inner transformation is ultimately insufficient, or is it a necessary precursor to deeper internal change?

Takeaway

The benoni's spiritual life is a dynamic, divinely-assisted arbitration where the outward victory over evil is paramount, while the internal essence of the inclination remains a potent, ever-present force demanding constant vigilance.