Tanya, Part I; Likkutei Amarim 13:1

Judaism 101: The Foundations

The Big Question: Navigating the Inner Struggle

Welcome to our exploration of introductory Judaism! Today, we're going to delve into a fascinating and deeply human aspect of our tradition, one that speaks to the very core of our experience: the inner struggle between our good and "evil" inclinations. Have you ever found yourself pulled in different directions, wanting to do something good, but feeling a strong urge to do something else, perhaps something easier or more immediately gratifying? This is a universal human experience, and Judaism has a rich tradition of understanding and navigating this inner landscape.

Our Sages, the ancient rabbis and scholars who shaped Jewish thought, recognized this internal battle. They observed that human beings are not simply one thing or another – purely good or purely bad. Instead, they described a dynamic and complex internal world where different forces are constantly at play. This understanding is crucial because it offers a framework for how we can approach our own lives, our choices, and our spiritual growth. It's not about achieving an impossible state of perfection overnight, but about understanding the tools and perspectives Judaism offers to help us make better choices, even when the struggle is real.

Think about a time you made a difficult decision. Perhaps it involved resisting a temptation, or pushing yourself to do something you didn't really want to do but knew was the right thing. These moments are not failures; they are opportunities for growth. Judaism doesn't shy away from acknowledging the difficulty of these moments. Instead, it provides a lens through which we can understand them, learn from them, and ultimately, find strength within ourselves and through our connection to the Divine. Today, we'll be looking at a passage from the Tanya, a foundational text of Chabad Chassidism, which offers a profound insight into this internal dynamic. It helps us understand not just the nature of this struggle, but how we can actively participate in it, striving for a more meaningful and aligned life. So, let’s prepare to engage with a text that, while ancient, speaks directly to the challenges and aspirations of the modern person.

One Core Concept: The Benoni - The Intermediate Person

At the heart of our discussion today lies the concept of the benoni, the "intermediate" person. This is not a person who is halfway to being good or bad, but rather someone who is actively engaged in the internal struggle between their two primary souls: the divine soul and the animal soul. The benoni is characterized by the ongoing tension and negotiation between these two forces, where neither has definitively triumphed. This is a crucial distinction, as it highlights that the spiritual journey is not about instantaneous perfection, but about the continuous process of navigating and influencing our inner world.

Breaking It Down: The Inner Landscape of the Benoni

Today, we are diving deep into a powerful passage from the Tanya, specifically Chapter 13, Part I, Likkutei Amarim. This text offers a sophisticated understanding of the human psyche and our ongoing spiritual journey. It introduces us to the concept of the benoni, the "intermediate" person, and unpacks the complex dynamics that define this spiritual state.

The Allegory of the "Small City"

The Tanya begins by referencing a commentary from our Sages on a biblical verse: "When He stands at the right of the destitute to deliver him from the judges of his soul." The "judges of his soul" are not literal judges, but rather allegorical representations of the two impulses within us: the good inclination and the "evil" inclination (often translated as the "animal soul" or "evil nature"). This imagery of a "small city" is a metaphor for the human being, with different parts representing different aspects of our inner life. The "judges" are the competing forces within this city.

The "Intermediate" Person: Not Ruled, But Engaged

The Sages wisely did not say that the benoni is "ruled" by both inclinations. This is a crucial distinction. A person who is truly "ruled" by their evil inclination would be considered "wicked." The benoni, however, is characterized by the fact that the evil inclination, while present and vocal, does not have ultimate control or dominion. It's like a magistrate who offers an opinion, but that opinion is not yet a final, implemented decision. There's another "magistrate," the divine soul, contesting that opinion.

The Heart and the Brain: Seats of the Soul

The Tanya elaborates on the physical and spiritual locations of these inclinations. The "evil nature" states its opinion in the "left part of the heart," which is described as the "seat of the passions." This is where our desires and immediate impulses often reside. This opinion then ascends to the "brain for contemplation."

However, immediately, this opinion is challenged by the "second judge," which is the "divine soul in the brain." The divine soul is associated with intellect and higher reasoning. It extends its influence into the "right part of the heart," which is the "abode of the good nature." So, we have the evil inclination proposing from the left side of the heart, and the divine soul, residing in the brain and extending to the right side of the heart, offering a counter-argument.

The Arbitrator: The Holy One, Blessed is He

The ultimate verdict doesn't come from either of these "judges" alone. Instead, it rests with an "arbitrator." This arbitrator is the Holy One, blessed is He. The text emphasizes that without divine assistance, a person could not overcome their evil inclination. This help comes in the form of "the glow radiated by the Divine light," which illuminates the divine soul. This divine light empowers the divine soul to gain the "upper hand and mastery over the folly of the fool and evil nature," much like light dispels darkness.

The Benoni's Struggle: Innate Strength and Limited Dominion

Here's where the complexity of the benoni truly emerges. The evil inclination in the benoni is still present in its "innate strength," craving worldly pleasures. It hasn't been "nullified" or completely pushed aside. However, it lacks the "authority and power to diffuse itself throughout the limbs of the body." This is because the Holy One, blessed is He, intervenes and "stands at the right hand of the poor man," helping him and empowering his divine soul.

The Paradox: Likened to the Wicked, But Not Actually Wicked

This is a profound paradox. Because the evil inclination is still present in its full innate strength, even though it can't act freely, the benoni is "likened to a wicked man." This is not to say they are wicked, but rather that they should regard themselves as if they were wicked. This is a call for profound humility and constant vigilance. The Sages advise, "Even if the whole world tells you that you are righteous, in your own eyes regard yourself as if you were wicked."

This self-perception is not about self-deprecation, but about acknowledging the ever-present potential for the evil inclination to resurface. The benoni should consider themselves as if the essence of the evil is in its full strength, "from birth." This is because, even with diligent study and aspiration towards God, the fundamental essence of the evil inclination may not have been eradicated.

The "Garments" of the Animal Soul

So, what does it mean for the evil inclination to be in its "full strength" but not have "authority and power to diffuse itself"? The Tanya explains this through the concept of "garments." The evil inclination's influence is seen in the "thought, speech, and act" of the animal soul. In the benoni, these "garments" are not fully "invested" in the brain, mouth, and hands. This is because the divine soul, through the intellect, has gained "supremacy and dominion over the heart."

Therefore, the divine soul rules over the "small city" (the body), making its parts instruments for fulfilling the "three garments" of the divine soul: thought, speech, and act, which are directed towards the 613 commandments of the Torah.

The Essence vs. The Action: A Crucial Distinction

Crucially, the Tanya clarifies that in its "essence and substance," the divine soul in the benoni does not necessarily "have a preponderance over the animal soul." This preponderance only occurs "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, this is described as "preponderance and dominion alone," not an eradication. It's like "one nation shall prevail over the other," where one rises and the other falls, and vice versa. When the divine soul gains strength, through contemplating God's greatness and generating intense love, the "evil" side is "subdued" but "not entirely abolished."

The Tzaddik vs. The Benoni: A Spectrum of Service

This is in stark contrast to the tzaddik (the righteous person), concerning whom it is said, "My heart is void within me." The tzaddik despises and hates evil with a consummate hatred. For the benoni, however, the evil inclination is more like a "sleeping man, who can awaken from his sleep." It is dormant during moments of intense spiritual connection, like prayer, but can reawaken later.

This explains why even a great scholar like Rabbah, who dedicated his life to Torah study and yearning for God, considered himself a benoni. His intense love for God, experienced profoundly during prayer, still felt like a temporary state, susceptible to the reawakening of the dormant evil inclination. He saw himself as praying "all day long," a state of constant spiritual engagement that still didn't guarantee the complete vanquishing of the inner struggle.

The Nature of Love and Truth in Service

The Tanya then delves into the quality of love experienced by the benoni during prayer. While this love is powerful and genuine in its context, it is not considered "true service" in comparison to the tzaddik's service, which is characterized by a love that is "established forever." The benoni's love, while intense, is often temporary, fading after prayer.

However, within the framework of the benoni's level, this love is considered a "truly perfect service." The divine soul has the capacity to "reawaken this kind of love constantly" through diligent preparation. This is linked to the attribute of "truth," which is associated with Jacob. Jacob is metaphorically described as the "middle bolt which secures [everything] from end to end," representing a foundational stability and connection across all levels of existence.

The Unbounded Nature of Truth and Hierarchy

The attribute of truth is described as an "unbounded inheritance," with no limit upwards. All lower grades are considered insignificant compared to higher ones. This Kabbalistic concept highlights a spiritual hierarchy, where even the "head" or "intellect" of a lower grade is inferior to the "soles" or "feet" of the grades above it. This emphasizes the vastness of the spiritual realms and the ongoing potential for growth and ascent, even for those who feel they are still in the midst of their struggle.

How We Live This: Embracing the Benoni Within

Understanding the concept of the benoni isn't just an intellectual exercise; it has profound implications for how we approach our daily lives and our spiritual practice. It offers a realistic and compassionate framework for navigating the inherent complexities of being human.

Humility in Self-Perception: The Foundation of Growth

The most immediate takeaway from this passage is the call for humility. The directive to regard ourselves "as if" we were wicked, even when the world might see us as righteous, is a powerful antidote to spiritual complacency. It means acknowledging that the potential for missteps, for succumbing to our lower desires, is always present. This isn't about self-condemnation, but about fostering a vigilant awareness. It encourages us to constantly re-evaluate our choices and motivations, rather than resting on past achievements or external validation. This humility allows us to remain open to learning and growth, preventing us from becoming rigid or overly confident in our spiritual standing.

The Dynamic Nature of Our Inner World: Embracing the Struggle

The Tanya teaches us that our inner world is not static. We are not fixed entities, but rather dynamic beings in a constant state of flux. The benoni is not defined by a permanent victory of the good over the evil, but by the ongoing process of engaging in this battle. This understanding can be incredibly liberating. It means that even if we falter, even if we experience moments of weakness, we are not defined by those moments. We have the capacity to recommit, to re-engage, and to continue striving. This perspective encourages perseverance, reminding us that spiritual growth is a marathon, not a sprint. It normalizes the experience of internal conflict, allowing us to approach it with greater self-compassion and less self-judgment.

The Power of Divine Assistance: Connecting to a Higher Source

A central theme is the crucial role of divine assistance. The Tanya makes it clear that we cannot overcome our inclinations solely through our own willpower. The "glow radiated by the Divine light" empowers our divine soul. This highlights the importance of our connection to God. Practices like prayer, Torah study, and acts of kindness are not just external actions; they are pathways to accessing this divine assistance. By engaging in these practices, we are actively seeking to illuminate our divine soul, strengthening its capacity to guide our thoughts, words, and deeds. This is about recognizing that we are partners with the Divine in our spiritual journey.

The "Garments" of Our Actions: Focusing on Thought, Speech, and Deed

The metaphor of "garments" is also incredibly practical. The evil inclination's power is not in its essence, but in its ability to manifest through our "thought, speech, and act." The benoni has gained dominion over these "garments," meaning the divine soul, through intellect, guides these expressions. This empowers us to focus our efforts on refining our thoughts, being mindful of our speech, and directing our actions towards positive and ethical outcomes. Even if the underlying desires are still present, by controlling the "garments," we can prevent the animal soul from acting out in harmful ways. This provides concrete areas for personal development and ethical cultivation.

The Importance of Prayer and Contemplation: Moments of Ascendancy

The passage emphasizes that moments of intense love for God, particularly during prayer and contemplation, are crucial for the divine soul to gain ascendancy. This underscores the value of dedicated time for spiritual practice. These are not merely rituals, but opportunities to actively connect with the Divine, to cultivate love and awe, and to strengthen our inner resolve. The Tanya suggests that by consciously preparing for these moments, we can foster these feelings of love more consistently. This encourages us to approach prayer and meditation with intention and focus, recognizing their transformative potential.

The Ongoing Pursuit of Truth: The Quality of Our Service

Finally, the concept of "truth" as an unbounded inheritance points to the ongoing nature of our spiritual pursuit. The benoni's service, while not as complete as the tzaddik's, is still considered "truly perfect service" on their level. This is because their divine soul has the power to "reawaken this kind of love constantly." This means that even if our spiritual experiences are temporary, the capacity to return to them, to re-engage with truth and devotion, is always within us. This perspective encourages us to see our spiritual journey as a continuous process of returning, of reawakening, and of striving for greater truth and sincerity in all our endeavors. It teaches us that authenticity and consistent effort, even within the limitations of our current spiritual state, are paramount.

One Thing to Remember: You Are a Work in Progress

The most vital takeaway from our exploration of the benoni today is this: You are a work in progress. Judaism, particularly through the lens of the Tanya, offers a profound and realistic understanding of the human spiritual journey. It acknowledges the inherent struggle between our good and "evil" inclinations, but it does not leave us feeling defeated. Instead, it empowers us with the understanding that:

• The struggle is normal: You are not alone in experiencing internal conflict.
• Divine assistance is available: You have a partnership with the Divine in this journey.
• Focus on your actions: By controlling your thoughts, speech, and deeds, you can direct your life towards goodness.
• Growth is continuous: Every moment is an opportunity to learn, to strive, and to reawaken your connection to the Divine.

Embrace the journey, be patient with yourself, and remember that the very act of striving, of engaging with this inner dynamic, is a testament to the strength of your divine soul.