Tanya, Part I; Likkutei Amarim 13:1

Hook

It’s easy to assume that the "intermediate" person in Jewish thought is just a person who's okay at being good, a work in progress. But the Tanya here reveals something far more dynamic and precarious: the benoni is someone who, despite their best efforts, can appear outwardly righteous while internally wrestling with an evil inclination that's not just present, but potentially as strong as ever. This isn't about simply trying to be good; it's about the very nature of our internal struggle and how we perceive it.

Context

This passage from the Tanya, authored by Rabbi Shneur Zalman of Liadi (1745-1812), the founder of Chabad Hasidism, is deeply embedded in a rich tradition of Jewish legal and mystical thought. The concept of the benoni (intermediate) as a distinct spiritual category, rather than just a transitional phase, finds its roots in rabbinic literature. The Talmudic discussion in Berachot 61b, which the Tanya immediately references, grapples with the idea of human judgment, particularly the phrase "judges of his soul." This isn't a simple dichotomy of good and evil, but a sophisticated understanding of internal conflict. Furthermore, the Tanya builds upon the Kabbalistic framework of the soul, particularly the distinction between the divine soul ( neshamah elokit) and the animal soul (neshamah beheimit), which is central to its psychological and spiritual analysis. Rabbi Shneur Zalman's genius lies in systematizing these ancient concepts into a practical guide for spiritual living, making the esoteric accessible and actionable 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. 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.

Sefaria URL

Close Reading

Insight 1: The "Small City" and the Internal Judiciary

The metaphor of the "small city" for the human body, with its various organs and faculties, is a powerful one. Within this city, the text presents a complex internal judiciary. The evil inclination ( yetzer hara) acts as a magistrate, voicing its "opinion" from the "left part of the heart" (the seat of passions). This opinion then ascends to the brain for "contemplation." However, this is immediately challenged by the "second judge," the divine soul, situated in the brain and extending to the "right part of the heart" (the abode of the good inclination, yetzer hatov). This internal debate, where one inclination's proposal is contested by another, is what defines the benoni. The key insight here is that the benoni is not defined by the absence of negative impulses, but by the process of internal deliberation and the constant potential for an opposing force to challenge any given thought or inclination. The "judges of his soul" are not external authorities, but the very impulses within us, constantly vying for dominance.

Insight 2: The Arbitrator and Divine Assistance

The text emphasizes that neither impulse has the final say; there's an "arbitrator" whose verdict is paramount. This arbitrator is identified as the Holy One, blessed be He, who aids the good inclination. The phrase, "If the Holy One, blessed is He, did not help him, he could not overcome his evil inclination," highlights a crucial aspect of the benoni's spiritual reality: complete self-sufficiency is impossible. The divine assistance isn't a passive endorsement but an active "glow radiated by the Divine light," illuminating the divine soul, empowering it to gain "mastery over the folly of the fool and evil nature." This illuminates a profound theological point: our spiritual victories are not solely our own doing. They are a collaborative effort, a testament to the divine partnership in our internal struggles. The benoni is thus in a state of perpetual reliance on this divine aid to tip the scales in favor of their good nature.

Insight 3: The Illusion of Progress and the Persistent "Essence"

A striking nuance emerges in the latter part of the passage: "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..." This is a critical distinction. While the benoni may prevent the evil inclination from acting through the body's limbs (thought, speech, and deed), the essence of the evil inclination remains intact, "in its full strength and might." The passage explicitly states that even extensive Torah study doesn't necessarily dislodge this "essence." This is what leads the benoni to be likened to a "wicked man" in their own estimation, not in actuality. The danger lies in self-deception, in believing that outward observance or even deep intellectual engagement has eradicated the root of evil, when in reality, it might just be dormant or suppressed. This constant underlying potential for the evil inclination to reassert itself, even after periods of spiritual achievement, is a hallmark of the benoni state.

Two Angles

Angle 1: Rashi's Pragmatic Legalism vs. the Tanya's Mystical Psychology

Rashi, in his commentary on biblical passages related to human behavior, often focuses on the observable actions and their legal ramifications. When Rashi discusses the inclination, it's typically within the framework of halakha (Jewish law), where the intention (kavanah) and the deed itself are paramount. For Rashi, the distinction between righteous and wicked often hinges on whether one succumbs to temptation and performs a forbidden act, or whether one actively strives to fulfill commandments. The judgment, from a Rashi-esque perspective, would lean heavily on the external manifestation of one's choices. If a person is generally performing mitzvot and avoiding prohibitions, they are considered on the side of righteousness, even if internal struggles exist. The focus is on the outcome of the internal battle as it plays out in the physical world.

Angle 2: The Tanya's Deep Dive into the Unseen Internal Landscape

The Tanya, however, takes us far beyond the observable. It posits that the true battleground is within the "small city" of the soul, where the benoni is characterized by a constant, often unseen, internal conflict. The benoni's defining feature isn't just their outward actions but the dynamic tension between the divine and animal souls, the constant deliberation, and the very real possibility that the yetzer hara remains potent in its "essence," even when its "garments" (actions) are suppressed. The Tanya's insight, particularly the admonition to consider oneself "as if you were wicked," is a radical departure from a purely action-oriented view. It suggests that true spiritual maturity involves a deep, almost unsettling, awareness of one's internal vulnerabilities, a constant vigilance against the illusion that the evil inclination has been vanquished, even when outward appearances suggest otherwise. This is a psychological and mystical understanding that prioritizes the internal state and the ongoing internal struggle over the mere performance of rituals.

Practice Implication

This understanding of the benoni has a profound implication for how we approach spiritual growth and self-assessment. Instead of aiming for an idealized state of "being good" where the struggle is supposedly over, the Tanya encourages a posture of humble vigilance. This means that even after periods of intense spiritual engagement, like successful prayer or dedicated Torah study, we must resist the temptation to feel spiritually "safe" or to believe that our negative inclinations have been eradicated. The practice implication is to cultivate a habit of self-reflection that doesn't just look at what we did, but at what might still be stirring within. This involves acknowledging the persistent presence of our less-than-ideal desires, not to fall into despair, but to remain aware and reliant on divine assistance. It means that when we experience spiritual highs, we should do so with a grounding awareness of the potential for a spiritual low, prompting us to proactively fortify ourselves and seek further connection to the divine light, rather than assuming the battle is won. This constant, nuanced self-awareness prevents spiritual complacency and fosters a deeper, more resilient connection to G–d.

Chevruta Mini

Question 1: The Paradox of "Wickedness"

The Tanya states that the benoni is likened to a "wicked man" in their own eyes, but not actually wicked. This creates a tension: if one's evil inclination's "essence" is still potent, but its "garments" are not manifest, how do we reconcile the internal reality with the external legal or spiritual classification? Does this mean our self-perception is more crucial for spiritual growth than external judgment?

Question 2: The Nature of "Truth"

The passage contrasts the temporary "love of G-d" experienced by the benoni during prayer with the "true service" of the tzaddik which is "forever." Yet, it also states that the benoni's love can be considered "truly perfect service in terms of their [level of] truth." How can something temporary be considered "true" and "perfect" within its own context, and what does this imply about the relativity of spiritual attainment?