Tanya, Part I; Likkutei Amarim 13:1

Hook

This passage from the Tanya grapples with a profound question of human identity and spiritual struggle. It names the enduring tension within us, a constant internal negotiation between our higher aspirations and our baser desires. For those of us who care deeply about the Jewish people and the unfolding story of Israel, this internal landscape is not merely an abstract philosophical concept; it is deeply intertwined with our collective journey. The hope lies in understanding this internal dynamism, recognizing that struggle is not a sign of failure but a fundamental aspect of the human condition, and that with conscious effort and divine assistance, we can strive for a more elevated existence. The dilemma, however, is the ever-present possibility of succumbing to the lower impulses, a risk that echoes in the challenges faced by individuals and by the collective nation as it navigates its complex reality.

Text Snapshot

“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.’... 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... 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..."

Context

Date

The foundational texts of Hasidism, including the Tanya, emerged in the late 18th century, a period of intense spiritual searching and social upheaval within Eastern European Jewry.

Actor

Rabbi Shneur Zalman of Liadi, the author of the Tanya and founder of the Chabad-Lubavitch movement, sought to make the esoteric teachings of Kabbalah and Hasidism accessible to a wider audience, providing a framework for spiritual growth and daily practice.

Aim

The primary aim of this passage is to define and explain the spiritual state of the benoni (the intermediate person), distinguishing it from the tzaddik (the righteous person) and the rasha (the wicked person). It provides a practical model for understanding internal conflict and the continuous effort required for spiritual advancement, emphasizing the role of divine assistance.

Two Readings

Reading 1: The Covenantal Inner Battle

This reading frames the benoni's struggle as an inherent part of living within a covenantal relationship with the Divine. The text presents the human being as a "small city," a microcosm of the world, constantly engaged in an internal governance. The "evil nature" and the "divine soul" are not static entities but active forces, akin to competing magistrates or judges within this city. The "left part of the heart" and the "right part of the heart" symbolize the faculties and inclinations that each impulse seeks to influence.

The essence of this reading lies in the understanding that the struggle is not about eradicating the evil inclination entirely, which is the domain of the tzaddik, but about managing its influence and preventing it from gaining full dominion. The Tanya emphasizes that for the benoni, the evil inclination remains potent in its "innate strength," craving worldly pleasures. It hasn't been nullified but is rather kept in check by the divine soul, particularly during moments of intense spiritual connection, like prayer. This check is not automatic; it requires active engagement and, crucially, the "help of the Holy One, blessed is He." This divine assistance is depicted as a "glow radiated by the Divine light," illuminating the divine soul, enabling it to gain the "upper hand and mastery."

The concept of "arbitration" is key here. The internal dialogue is ongoing. The evil inclination presents its case, and the divine soul counters. The ultimate verdict, however, is not solely human but depends on God's intervention, siding with the good. This perspective highlights the inherent partnership between human effort and divine grace in the pursuit of a spiritual life. It’s a constant negotiation, a dynamic tension where temporary victories are significant, but the potential for resurgence of the lower desires remains, requiring vigilance and sustained effort. The admonition to consider oneself "as if you were wicked" is not self-deprecation but a powerful tool for maintaining humility and preventing complacency, recognizing that even in moments of spiritual ascent, the underlying potential for decline is ever-present. This understanding is deeply rooted in the covenantal framework, where the people of Israel are called to a continuous process of teshuvah (repentance) and striving.

Reading 2: The Civic Struggle for Self-Governance

This reading views the internal struggle through the lens of civic responsibility and the establishment of a just and well-ordered society, albeit an internal one. The "small city" metaphor becomes a political entity. The "evil nature" and the "divine soul" are akin to factions or political parties vying for control of the populace (the body's limbs and faculties). The "left part of the heart" is the seat of primal urges and immediate gratification, while the "right part of the heart" represents the more reasoned, ethical, and aspirational citizenry.

The passage describes a process of internal deliberation and contestation. The evil nature, like a persuasive but potentially corrupt politician, presents its arguments for pleasure and self-interest. This is met by the divine soul, the voice of conscience and higher purpose, operating from the intellect. The brain serves as the forum for debate and contemplation. The crucial element here is the concept of "arbitration" and the role of the "Holy One, blessed is He" as the ultimate arbiter, intervening to support the forces of good governance. This intervention is likened to the illuminating power of light, dispelling the darkness of folly and self-indulgence.

The distinction between the benoni and the tzaddik is framed as the difference between a society where the rule of law (divine will) is inconsistently applied and one where it is firmly established. In the benoni's "city," the evil faction is not vanquished; it is merely prevented from enacting its agenda by the intervention of the divine authority and the active civic engagement of the divine soul. The potential for the evil faction to reassert itself when the divine presence is less palpable is a constant threat, much like a coup d'état or a resurgence of corruption in a nascent democracy.

The call to consider oneself "as if you were wicked" takes on a civic dimension: it's a call for perpetual vigilance, for auditing the internal government, and for recognizing that even in periods of relative peace and prosperity (spiritual), the underlying structures of potential dissent remain. It encourages a proactive stance, ensuring that the "citizens" (our thoughts, words, and deeds) are aligned with the higher principles, rather than resting on the laurels of past achievements. This reading underscores the ongoing work of building and maintaining a just inner society, reflecting the broader struggle to build a just and ethical society externally, where the health of the polity depends on the active participation and vigilance of its members.

Civic Move

Foster "Internal Town Hall" Discussions

Action: Organize facilitated dialogues, workshops, or study circles that specifically explore the internal dynamics described in the Tanya's concept of the benoni. These sessions should not be about achieving immediate spiritual perfection but about building a shared language and understanding of the human condition, particularly as it relates to collective aspirations and responsibilities.

Process:

1. Introduce the core concepts: Briefly explain the "small city" metaphor, the roles of the "evil inclination" and the "divine soul," and the idea of the benoni as a state of ongoing negotiation. Use accessible language, drawing parallels to everyday experiences of internal conflict and decision-making.
2. Facilitate personal reflection: Provide prompts for individuals to reflect on their own internal battles. Questions could include: "When do you feel the 'evil inclination' is most persuasive in your life?" "What are the moments when your 'divine soul' feels strongest?" "How do you experience the 'arbitration' process in your decisions?"
3. Connect to collective responsibility: Guide the discussion to explore how these internal struggles manifest at a collective level. How might the internal dynamics of the benoni influence how we, as a people, make decisions? How can understanding our internal complexities foster greater empathy and understanding for others who are also engaged in their own struggles?
4. Emphasize the hope in divine assistance and collective effort: Highlight the Tanya's teaching that we are not alone in this struggle and that divine assistance is available. Discuss how collective learning and mutual support can strengthen our ability to navigate these challenges, both individually and as a community. The goal is to normalize the experience of struggle and to empower participants with the understanding that continuous effort, coupled with faith, is the path forward.
5. Explore the "as if wicked" principle: Discuss the practical implications of this seemingly paradoxical teaching for personal growth and community engagement. How can viewing ourselves with a critical, yet hopeful, eye prevent complacency and foster ongoing improvement?

Rationale: This civic move aims to destigmatize internal struggle and transform it into a shared experience of growth. By creating a space for open and honest discussion about the human condition, we can build a stronger foundation of self-awareness and mutual understanding. This, in turn, can lead to more compassionate and responsible decision-making, both in our personal lives and in our collective engagement with the complex challenges facing the Jewish people and the State of Israel. It's about fostering a culture of continuous learning and striving, grounded in a realistic, yet hopeful, assessment of our ongoing spiritual and civic journey.

Takeaway

The Tanya teaches us that the journey of being human, and by extension, the journey of the Jewish people, is not one of static perfection but of dynamic struggle. The benoni, the intermediate person, embodies this reality: a constant internal negotiation between competing impulses. This struggle is not a sign of failure, but the very arena where growth occurs, aided by divine grace. Understanding this internal landscape equips us with the humility to avoid complacency and the hope to persevere, recognizing that even in our deepest challenges, we are participants in a profound, ongoing covenantal relationship, striving for a more elevated existence, both individually and collectively. The path forward is paved with conscious effort, unwavering hope, and the profound understanding that we are never truly alone in the battle for the soul.