Tanya, Part I; Likkutei Amarim 13:11

Hello, my friend! So glad you’re here today for a little spiritual exploration. Grab a comfy seat and let’s dive into some ancient Jewish wisdom that’s surprisingly fresh and relevant for our modern lives.

Hook

Ever feel like you’ve got two tiny people whispering in your ears? One’s saying, "Go ahead, hit snooze for another hour, you deserve it!" The other’s nudging, "But you planned to get up early and conquer the day!" Or maybe it’s the voice that insists, "Just one more cookie, what's the harm?" while another reminds you of your health goals. This isn't just you; it's a universal human experience! We all know that internal tug-of-war, that feeling of being pulled in different directions. It could be about big decisions, like how to react to a frustrating situation, or small daily choices, like whether to procrastinate or tackle that chore.

Sometimes it feels like an exhausting battle, right? Like you're constantly negotiating with yourself. You might wonder, "Why can't I just be good? Why do I keep having these conflicting thoughts and desires?" It's not a sign of weakness; it's a sign of being human. And here's a secret: Jewish mysticism, specifically a profound book called the Tanya, offers an incredibly insightful and empowering way to understand this internal struggle. It doesn't tell you to just "try harder" or feel guilty. Instead, it gives you a map of your inner world, showing you exactly who the players are in this internal debate and, most importantly, how to navigate it successfully.

Imagine if you had a clear understanding of these inner voices, not as enemies to be vanquished, but as parts of your spiritual landscape. What if you knew that simply having a "negative" thought doesn't make you a "bad" person? What if you learned that you’re not alone in this fight, and there’s a powerful ally always ready to help you make the right choice? That’s what we’re going to explore today. We're going to peek into a wisdom that helps us understand ourselves better, not just to survive our inner battles, but to thrive in them. It's about turning confusion into clarity and struggle into spiritual strength.

Context

Let's set the stage for our journey into the Tanya. This isn't just any old book; it's a true spiritual masterpiece that has guided countless souls.

• Who Wrote It? The Tanya was written by a remarkable individual known as Rabbi Schneur Zalman of Liadi. He lived in what is now Belarus in the late 18th and early 19th centuries. He was a brilliant scholar, a deep mystic, and a compassionate leader. He founded a branch of Jewish spirituality called Chabad Chassidism. "Chassidism" (joyful Jewish spiritual movement) is a movement that emphasizes personal connection to G-d, joy, and the inner dimension of Jewish life. "Chabad" (wisdom, understanding, knowledge) is an acronym for three Hebrew words that represent the intellectual approach to spirituality that Rabbi Schneur Zalman championed. He wanted to make deep spiritual concepts understandable and accessible to everyone, not just a select few.

• When Was It Written? The Tanya was first published in 1797. This was a time of great change and challenge for Jewish communities. Many people felt spiritually adrift, caught between traditional ways and new ideas. There was a hunger for deeper meaning and a more personal, emotional connection to G-d. Rabbi Schneur Zalman wrote the Tanya to address this spiritual yearning, providing a practical roadmap for anyone seeking to understand their soul and serve G-d with greater truth and joy. It was revolutionary because it took complex mystical ideas from Kabbalah and translated them into plain, actionable advice for daily living.

• Where Did This Wisdom Come From? The Tanya distills thousands of years of Jewish mystical thought, particularly Kabbalah, into a practical guide. While the ideas are ancient, the way Rabbi Schneur Zalman presents them is unique. He didn't write it as a dry academic text, but as a "Book for the Bewildered," a spiritual counselor in written form. It was initially circulated as letters and manuscripts to his students who were struggling with their spiritual paths, before being compiled into a book. Its insights are universal, tackling the very core of human nature and our relationship with the Divine, making it relevant no matter where you are in your life journey.

• What's the Big Idea Today? The Benoni Our text today talks about a key concept: the Benoni. This Hebrew word means "intermediate person." Now, when you hear "intermediate," you might think "average," but in the Tanya, it's anything but! A Benoni is a truly high spiritual level. It describes a person who constantly struggles with their inner desires, but always chooses good. Let me say that again: a Benoni is someone who never sins in thought, speech, or action. This is a huge achievement!

  So, if they never sin, why aren't they called "righteous"? Because the Benoni still feels the desire for things that are not good. They still have the "evil inclination" (our natural drives) in its full strength. They just never let it control their actions. Think of it like a skilled athlete who always wins the game. They might still feel tired or tempted to quit, but they push through and perform perfectly. Their desire to quit is still there, but it doesn't rule them.

  To clarify, let's briefly compare the Benoni to others:

  • Tzaddik (a completely righteous person): This is someone whose evil inclination has been completely transformed or even nullified. They genuinely despise evil and only desire good. It's a very rare and elevated state.
  • Rasha (a wicked person): This is someone who acts on their evil inclination, allowing it to control their thoughts, words, or deeds.

  The Tanya focuses on the Benoni because it's presented as an attainable ideal for everyone. It’s not about being born perfect, but about perfecting your control and your choices. It teaches us that our spiritual journey isn't necessarily about eliminating our natural, sometimes self-serving, urges. It's about mastering them, making sure they never translate into action that goes against our higher values or G-d’s will. This distinction is crucial and deeply empowering, as it means spiritual growth is always within our reach, regardless of the internal "noise" we might experience. The Tanya helps us understand that while we might have an "animal soul" (our natural drives) that pulls us towards worldly pleasures, we also have a "divine soul" (part of G-d within us) that yearns for connection and goodness. The Benoni is the one who ensures the divine soul is always in charge, even when the animal soul is making a strong case!

Text Snapshot

Let's peek into the Tanya itself, where Rabbi Schneur Zalman explains this fascinating inner dynamic. The following lines come from Tanya, Part I; Likkutei Amarim 13:11. You can find the full text here: https://www.sefaria.org/Tanya%2C_Part_I%3B_Likkutei_Amarim_13%3A11

Here’s a snapshot of the text, focusing on the core ideas we'll discuss:

"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.’"

"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."

"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.'"

Close Reading

Let's unpack these powerful ideas, giving them space to breathe and reveal their practical wisdom.

Insight 1: The Inner Courtroom – Two Judges, One Arbitrator

The Tanya introduces a truly revolutionary concept about our inner world: it’s like a courtroom, with two "judges" presenting their cases. The text states: "'When He stands at the right of the destitute to deliver him from the judges of his soul.'" and then clarifies that "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."

This is a crucial distinction. It's not about one good force fighting a bad force that you have to somehow banish. Instead, it's about two distinct voices, two internal attorneys, each with their own perspective and agenda, trying to influence your actions. One is your "evil nature" (your natural, self-serving desires, often called the animal soul), and the other is your "good nature" (your G-dly, altruistic side, the divine soul).

Imagine you're at a crossroads, trying to decide whether to spend your evening helping a friend move or binge-watching your favorite show. The "evil nature" judge pipes up: "You're tired! You worked hard all day. You deserve to relax. Your friend will understand." It presents a compelling, logical case rooted in self-preservation and comfort. Simultaneously, the "good nature" judge counters: "Remember your commitment? Your friend really needs you. It's a chance to do a kindness, and you'll feel good about it afterwards." This judge appeals to your higher values, your sense of responsibility, and the joy of giving.

These two judges aren't just squabbling; they're presenting arguments, complete with justifications and potential outcomes. The "evil nature" isn't necessarily a sinister villain; it's a voice prioritizing immediate gratification, ease, or self-interest. The "good nature" prioritizes long-term well-being, connection, and G-dly values. The Benoni is someone who hears both voices loud and clear. They don't magically not hear the temptation for the donut; they hear it, acknowledge it, but don't let it make the final call.

The Tanya emphasizes this by saying, "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 "small city" is an analogy for our body and mind, our entire being. This means the thought of giving in, the desire to procrastinate, is absolutely present in a Benoni. But the decision and the action are never dictated by it. This is a profound difference from someone who might simply not be tempted as strongly. The Benoni is actively, consciously, and consistently choosing the good, even in the face of strong internal opposition. It's not about being free from temptation; it's about being free from its rule.

For instance, consider a situation where you feel a surge of anger. The "evil nature" judge might argue, "They wronged you! You have every right to yell and let them know how you feel. Give them a piece of your mind!" This voice might feel powerful and justified in the moment. But then, the "good nature" judge steps in: "Is this the wisest response? Will it solve anything, or just make things worse? Is there a more compassionate or constructive way to address this?" The Benoni doesn't suppress the anger itself, but rather controls its expression, preventing it from manifesting in harmful words or actions. They let the good judge's arguments prevail.

This brings us to the most empowering part of this courtroom analogy: the Arbitrator. "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 means we are not fighting this battle alone! We have a Divine Partner. G-d is not a distant judge, but an active arbitrator, always ready to step in and tip the scales in favor of our good side.

How does G-d help? The text tells us it's "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 isn't a miraculous intervention that magically makes our desires disappear. Instead, it's an illumination. Imagine the two judges arguing in a dimly lit room, their arguments equally persuasive. Then, suddenly, a brilliant spotlight shines directly on the arguments of the "good nature" judge. Their case becomes clear, compelling, undeniable. The other arguments, while still present, fade into the shadows, losing their power to sway the final decision. This Divine light strengthens our resolve, clarifies our purpose, and makes the path of goodness seem not just right, but also desirable and achievable.

This divine assistance is often experienced through moments of clarity, a sudden surge of inner strength, or a feeling of conviction that empowers us to make the right choice. It’s not about G-d doing the work for us, but about G-d empowering us to do the work ourselves, by strengthening our divine soul. This is why practices like prayer and Torah study are so vital; they are our ways of consciously inviting that divine light to shine within us, helping our good nature win the day.

Insight 2: Always a Benoni – The Art of Spiritual Self-Assessment

Here’s another incredibly profound and perhaps counter-intuitive teaching from the Tanya: Even if you are consistently acting righteously, you should always regard yourself as a Benoni. The text says: "Even if the whole world tells you that you are righteous, in your own eyes regard yourself as if you were wicked"—not as actually wicked. But one should consider oneself to be a benoni and not accept the world’s opinion..."

This is not about self-deprecation or feeling bad about yourself. Quite the opposite! It's about spiritual honesty, humility, and maintaining constant vigilance. Why? Because, as the Tanya explains, the evil inclination (our animal soul) is still there, "in its full strength and might, in the left part, as from birth." It hasn't disappeared; it's just dormant, or its "garments" (our thoughts, speech, and actions) are not being used by it.

Think of it like a sleeping giant within you. It's not gone, it's just asleep. If you become complacent, if you think, "I've conquered it! I'm a Tzaddik now, I don't need to be careful," then the giant can wake up. This teaching is a powerful antidote to spiritual arrogance, a reminder that our spiritual journey is a marathon, not a sprint, requiring continuous effort and awareness.

Consider someone who has successfully maintained a healthy lifestyle for years. They eat nutritious food and exercise regularly. The world might praise them for their discipline. But deep down, they know that the desire for unhealthy foods, the temptation to skip a workout, is still present. It’s like a habit that's been successfully managed, but the underlying craving hasn't been eradicated. They don't declare themselves "immune" to unhealthy choices; they remain vigilant, knowing that sustained effort is key. This is the Benoni mindset.

The danger of believing you've completely transformed your evil inclination (which is the state of a Tzaddik) is that it can lead to complacency. You might stop doing the spiritual work – the contemplation, the prayer, the conscious effort – that keeps the animal soul subdued. The Tzaddik is someone concerning whom it is said, "My heart is void within me" (Psalms 109:22), meaning the evil is truly despised and gone. For a Benoni, the evil is merely "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 highlights the temporary nature of even the most intense spiritual experiences for a Benoni.

The text provides the example of Rabbah, a great sage whose mouth "never ceased from study, and his desire was in G-d’s Torah, day and night, with the passionate craving and longing of a soul yearning for G-d with overwhelming love." Yet, "he appeared in his own eyes like a benoni." This truly underscores the profound humility required. Even someone operating at such an exalted level of devotion still recognized the continuous presence and potential of their animal soul. This perspective is incredibly empowering because it means that spiritual growth is always accessible. It's not about achieving a fixed, perfect state, but about consistent, sincere engagement with our inner world.

This continuous self-assessment ensures that we never become spiritually stagnant. It shifts our focus from "Am I good enough yet?" to "Am I doing enough to maintain my connection and control?" It recognizes that even positive actions, like studying Torah day and night, don't automatically mean the evil inclination has been dislodged from its "abode in the left part." Rather, it means that the "garments"—the thought, speech, and act of the animal soul—are not invested in negative ways. Our divine soul, through our intellect, rules over the "small city" (our body), ensuring that all our actions align with G-d's will. This is a tremendous feat, achieved not by eliminating desire, but by mastering its expression.

Insight 3: The Impermanence of Love – Sustaining the Glow

The Tanya beautifully describes the spiritual experiences of the Benoni, particularly during moments of deep connection like prayer. However, it also offers a dose of spiritual realism, reminding us that these elevated feelings, while profound, are often temporary. The text explains: "However, in its essence and substance, the divine soul in the benoni has no preponderance over the animal soul, except 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 it is limited to preponderance and dominion alone... 'And one nation shall prevail over the other,' that is, when one rises the other falls, and vice versa."

This means that the intense love and connection to G-d that a Benoni feels during prayer or deep contemplation is a powerful, real experience, but it’s a "preponderance"—a temporary upper hand. It’s like charging a battery; the charge is real and powerful, but it will eventually dissipate. After prayer, the evil inclination "can wake up again." This isn't a flaw in the Benoni; it's simply their spiritual reality.

Consider the analogy of physical strength. You might have an incredibly intense workout at the gym, feeling strong and powerful during that hour. But that doesn't mean you're permanently strong without further effort. If you stop exercising, your muscles will weaken. The strength you felt during the workout was real, but it needed consistent effort to maintain. Similarly, the spiritual "muscle" of the Benoni's divine soul requires regular "workouts" – prayer, study, contemplation – to maintain its strength and dominance.

The text references the verse, "The lip of truth shall be established forever, but a lying tongue is but for a moment." One might think that if a Benoni's love for G-d isn't permanent, it's somehow "less true." But the Tanya clarifies this: "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 means the Benoni's love is considered "true" for their level because they have the power to reawaken this kind of love constantly, during its preponderance in time of prayer day after day, by means of an appropriate [mental] preparation.

This is a profoundly important nuance. The Benoni's truth isn't in a static, unchanging state of spiritual ecstasy, but in the consistent, dedicated effort to reawaken and reconnect with G-d. It's the commitment to "recharge" their spiritual battery daily, knowing it will deplete. This constant striving, this unwavering dedication to preparation and reconnection, is their truth. It’s not about how long the feeling lasts, but about the consistent, sincere desire and action to bring it back.

The Tanya further connects this to Jacob, whose attribute is "truth," and who is called the "middle bolt which secures [everything] from end to end." Jacob, representing the "middle path," symbolizes how truth manifests in every level of existence, from the highest spiritual planes to the most mundane. For the Benoni, this "middle bolt" of truth is their consistent effort, their unwavering commitment to spiritual practice, which holds their inner world together. It's not about reaching the "end" of the journey, but about securing the journey itself, day after day, moment after moment.

This insight gives us incredible permission to be human. It tells us that it’s perfectly normal for our spiritual highs to ebb and flow. The goal isn't to be in a constant state of spiritual euphoria, which is largely the domain of the Tzaddik. The goal for the Benoni is to be consistently engaged in the process of seeking and reawakening that connection. This means that every time we sit down to pray, every time we study a sacred text, every time we take a moment to contemplate G-d's greatness, we are performing a "truly perfect service" at our level. It's the ongoing commitment to "appropriate mental preparation" that defines the Benoni's truth. We don't need to feel discouraged when the inspiration fades; we just need to know how to turn the light back on.

Apply It

Okay, so we've delved into some deep concepts about our inner judges, G-d's help, and the power of consistent effort. Now, how do we bring this wisdom into our daily lives? The goal here isn't to become a Benoni overnight (that’s a lifetime journey!), but to take a tiny, doable step this week that helps us understand and apply these ideas.

Let's create a practice called "My Daily Recharge Moment." This practice takes less than 60 seconds a day and directly applies the idea of inviting G-d's help to illuminate our divine soul, strengthening our "good judge."

Here’s how to do it:

Step 1: Choose Your Moment (10 seconds)

Pick a consistent, non-negotiable time for your "Recharge Moment." It should be a time when you can pause for just about a minute, even amidst a busy schedule.

• Example 1: Right after you wake up, before you check your phone.
• Example 2: Before you start working or studying.
• Example 3: During a quiet moment on your commute (if you're not driving!).
• Example 4: Right before you eat lunch or dinner.
• Example 5: Before you go to sleep. The key is consistency. Make it a spiritual "appointment" with yourself and G-d.

Step 2: Acknowledge the Struggle (15 seconds)

Take a deep breath. Close your eyes if you feel comfortable and it's safe to do so. Now, mentally (or silently aloud) acknowledge that you have different voices and desires within you. This is where you connect with the "two judges" concept.

• Think: "I know I have different pulls inside me. There's the part that wants to be lazy, or impatient, or selfish, and there's the part that wants to be kind, productive, and connected."
• Example: "My inner voice wants to scroll on social media right now, but another part wants to be present with my family." Or, "I'm feeling frustrated and want to snap, but I also want to be patient." This isn't about judging yourself for having these thoughts; it's simply about noticing them, acknowledging the reality of your inner courtroom.

Step 3: Invite the Light (20 seconds)

Now, consciously invite G-d's help, the "glow radiated by the Divine light," to illuminate your divine soul. This isn't a magical fix; it's about strengthening your inner resources.

• Imagine: Visualize a gentle, warm light entering your mind and heart. This light doesn't make the "other judge" disappear, but it makes the arguments of your "good judge" clearer, stronger, and more compelling. It's like turning up the volume on your divine soul's wisdom.
• Say (mentally or softly): "G-d, please help my good side shine through. Strengthen my resolve to choose wisely." Or, "May your light clarify my path and empower my good nature." This step is about actively seeking the divine assistance that the Tanya tells us is always available to us, helping us overcome our evil inclination. It's our way of "turning on the spotlight" on goodness.

Step 4: Set an Intention (15 seconds)

Based on the clarity you’ve invited, set one small, specific, positive intention for the next hour or until your next "Recharge Moment." This is about practical application.

• Example 1 (Patience): "For the next hour, I will consciously listen without interrupting."
• Example 2 (Productivity): "I will focus on this one task for the next 30 minutes without distractions."
• Example 3 (Mindful Eating): "At my next meal, I will eat slowly and mindfully, appreciating each bite."
• Example 4 (Kindness): "I will offer a genuine compliment to someone I interact with." Keep it super specific and achievable. If you "fail" at your intention, don't worry! This isn't about perfection; it’s about consistent effort, just like the Benoni's journey. The beauty is you get another chance at your next Recharge Moment.

Why this practice is powerful:

• It's Simple and Sustainable: The brevity ensures you can actually stick with it, building a consistent habit of spiritual awareness. It fits into the busiest of schedules.
• Directly Applies Tanya's Wisdom: You are actively engaging with the concept of two inner judges, consciously inviting G-d's help to illuminate your divine soul, and setting an intention that reflects the Benoni's choice for good.
• Fosters Mindfulness: It trains you to be more aware of your internal landscape, recognizing the different pulls and urges, rather than just reacting impulsively. This awareness is the first step towards control.
• Empowerment, Not Guilt: This practice is about inviting strength and clarity, not dwelling on perceived failures. It reminds you that you are not fighting your inner battles alone. If you falter, the next moment is an opportunity to "recharge" and try again, embodying the Benoni's continuous process of reawakening love and commitment.
• Builds Spiritual Muscle: Just like physical exercise, consistent spiritual practice strengthens your capacity for good. Each "Recharge Moment" is a mini-workout for your divine soul, making it easier to choose wisely over time. It helps you recognize that the "love of G-d" isn't a static feeling, but something you actively cultivate and rekindle through these conscious acts of connection.

This week, commit to just one "Recharge Moment" each day. See what shifts, what insights emerge, and how it subtly empowers you to navigate your inner courtroom with greater wisdom and divine assistance.

Chevruta Mini

Now for a little "Chevruta" – a traditional Jewish way of learning in pairs or small groups. It’s a friendly chat, a chance to share thoughts and hear different perspectives. No right or wrong answers, just open exploration.

Question 1

The Tanya describes the evil inclination in a Benoni not as a controlling force, but "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." How does this analogy change or confirm your understanding of your own inner struggles? Can you think of a specific recent instance where you felt these "two judges" arguing within you?

• Why this question matters: This analogy is a game-changer for many people. Instead of feeling like a "bad person" for having a tempting thought, it reframes it as a natural part of the human experience – a voice making an argument. Sharing specific examples helps us realize we’re not alone in these struggles and can offer new ways to view our inner landscape. It encourages us to observe our thoughts rather than identify with them entirely. Maybe before, you'd feel guilty for thinking about procrastinating. Now, you might see it as your "animal soul judge" presenting its case, which is distinct from you making the decision.

Question 2

The text clearly states that G-d "comes to the aid of the good nature" and "irradiates his divine soul" to help us overcome our challenges. What does "G-d's help" mean to you in a practical, day-to-day sense? How might you consciously invite or recognize this divine assistance in your daily life, beyond just prayer?

• Why this question matters: This question moves from abstract theology to personal experience. It encourages us to think about how G-d's presence might manifest in ways we might not typically label as "miraculous." Perhaps it's a sudden burst of energy when you felt depleted, a clear thought that cuts through confusion, an unexpected opportunity, or simply the sustained inner strength to keep trying even when things are hard. There's no single right answer, and hearing different perspectives can broaden our understanding of how G-d's constant support is woven into the fabric of our lives. It's about recognizing that spark of "Divine light" in moments both big and small.

Takeaway

The Benoni teaches us that spiritual success isn't about silencing internal struggles, but about consistently choosing good by inviting divine light to empower our better nature, knowing that every sincere effort to connect is a lasting truth.