Tanya, Part I; Likkutei Amarim 13:11

Hook

Ever feel like you're doing okay, maybe even pretty good, but then a little voice whispers, "Are you really doing your best?" Or maybe you've had moments where you felt really inspired to do something good, only to find yourself back to your old habits later. It’s like a constant tug-of-war inside, right? You're not quite sure where you stand, or if you're even winning the game. This ancient Jewish text dives right into that messy, relatable feeling, offering a way to understand this internal struggle. It’s not about being perfect, but about understanding the journey. We’re going to explore what it means to be in the middle, not quite a saint and not quite a sinner, and how that’s actually a pretty important place to be. Get ready to unpack the idea of being an "intermediate person" in a way that feels totally down-to-earth.

Context

Here’s a little background to help us understand this text better:

Who, When, and Where

• Who: This text comes from the Tanya, a foundational work of Chabad philosophy, written by Rabbi Shneur Zalman of Liadi (1745–1812). He was a deeply learned rabbi and mystic who wanted to make complex spiritual ideas accessible to everyone.
• When: The Tanya was first published in 1797, making it over 200 years old, but its ideas are still incredibly relevant today.
• Where: While the ideas are universal, the Chabad movement, which is deeply connected to the Tanya, originated in Eastern Europe, in what is now Belarus and Russia.
• One Key Term: The Benoni: This is the Hebrew word for "intermediate" or "middle." In this text, it describes a person who isn't consistently good or consistently bad. They are in the middle, experiencing both good and bad impulses.

Text Snapshot

The text explains a teaching from our sages: "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.’” It clarifies that this doesn’t mean we are ruled by both. If our bad impulse takes over, even for a bit, we might be considered “wicked” at that moment. But the benoni's bad impulse is more like a judge giving an opinion, not a final decision. Another judge, our good, divine soul, contests it. It’s like there are two opinions in the heart, which go up to the brain for thought. One opinion comes from the "evil nature" in the left side of the heart, and the other from the "divine soul" in the brain, which influences the right side of the heart (the good nature’s home). The ultimate decision comes from God, who helps the good nature win. The text says, “If the Holy One, blessed is He, did not help him, he could not overcome his evil inclination.” This help comes as a divine light that illuminates our good soul, helping it gain the upper hand.

Close Reading

This section of the Tanya is incredibly insightful because it gives us a framework for understanding our own internal lives. It’s not about striving for an unattainable perfection, but about recognizing the very real, often messy, internal process we all go through. Let’s break down a few key ideas:

### The Two "Judges" Within

The text uses a fascinating metaphor: our inner lives are like a courtroom with two judges. One judge represents our "evil nature" (often called the yetzer hara in Jewish thought), which craves worldly pleasures and can be quite persuasive. The other judge is our "divine soul" (the neshama), which is connected to God and desires goodness and spiritual connection. These two "judges" present their cases in our hearts and minds. The "evil nature" speaks from the left side of the heart, and its arguments are then sent to the brain for contemplation. This is where the "divine soul," residing in the brain and influencing the right side of the heart, counters with its own perspective.

This isn't about one side being inherently "right" and the other "wrong" in a simple sense. It's about the process of deliberation. The text emphasizes that the evil nature's opinion is not necessarily the final verdict. It's like a magistrate offering a legal opinion, but that opinion can be challenged. This is a crucial distinction: the benoni (intermediate person) is characterized by this ongoing internal debate, not by a permanent victory of one side over the other.

### God as the Ultimate Arbitrator

What’s truly comforting and empowering about this teaching is the idea that God acts as the ultimate arbitrator. The text explicitly states, "If the Holy One, blessed is He, did not help him, he could not overcome his evil inclination." This isn't about us being left alone to fight our battles. Divine assistance is not just a possibility; it's presented as a fundamental aspect of our ability to choose good. This help comes in the form of a divine light that illuminates our good soul, giving it the strength to gain mastery.

Think about it: when you're trying to resist a temptation or choose a difficult but good path, it often feels like you need an extra boost. This text suggests that this boost is real and comes from a divine source. It’s like a flashlight in a dark room – the room (our inner world) is still there, but the light helps us navigate it and see the good path more clearly. This "light" empowers our divine soul to "gain the upper hand and mastery over the folly of the fool and evil nature." This offers a profound sense of hope and partnership. We are not expected to conquer our challenges in our own strength alone.

### The Benoni's Perspective: Humility and Vigilance

One of the most striking parts of this passage is the advice given to the benoni: "Even if the whole world tells you that you are righteous, in your own eyes regard yourself as if you were wicked." This sounds harsh at first, but the text immediately clarifies: "not as actually wicked." So, what does this mean? It’s a call for profound humility and constant vigilance.

The benoni is cautioned not to fall into the trap of thinking their good deeds have completely eradicated their evil inclination. The text explains that even if a person is deeply devoted to Torah study, their evil inclination might still be present in its "innate strength" in the left part of their heart. It’s just that, at that moment, its outward expression is suppressed because the divine soul, empowered by God, has dominion over the body's actions. This is like a powerful current hidden beneath the surface.

This perspective isn't meant to induce guilt or despair. Instead, it's an invitation to self-awareness and a recognition that spiritual growth is an ongoing process. By viewing ourselves as potentially capable of falling, even when we are doing well, we remain grounded and motivated to continue striving. It prevents spiritual complacency. The wisdom here is to appreciate the good we do and the moments of connection we experience, while acknowledging that the potential for struggle always remains. This encourages us to maintain a respectful, humble attitude towards ourselves and our spiritual journey, always seeking that divine assistance.

Apply It

This week, let's practice a simple, one-minute exercise to connect with this idea of the internal debate.

Daily "Inner Courtroom Check-in"

Your Practice: For one minute each day, at a time that feels natural to you (maybe when you wake up, during a quiet moment, or before bed), pause and bring to mind a small decision you made or will make today. It could be something as simple as choosing what to eat, how to respond to an email, or whether to exercise.

What to Do:

1. Acknowledge the "Judges": Briefly recognize that in making that decision, there might have been different impulses at play. Perhaps one impulse was for ease or immediate gratification, and another was for well-being or kindness. You don't need to label them as "good" or "evil" definitively, just acknowledge that there were different urges or considerations.
2. Notice the "Arbitrator": Think about the moment you actually made the choice. How did it feel to settle on your decision? Did you feel a sense of clarity, or perhaps a little internal negotiation?
3. Briefly Connect to Divine Help: End by whispering a simple thought like, "Thank You for the strength to choose what's right," or "Help me always lean towards good."

Goal: The aim isn't to analyze or judge yourself, but simply to build awareness of the subtle, ongoing internal process described in the Tanya. It's a gentle way to acknowledge the complexity of our inner lives and the presence of a helping hand.

Chevruta Mini

Let's chat about these ideas! Grab a friend, or just ponder these questions yourself:

Discussion Question 1: The "Wicked" Feeling

The text says a benoni might be considered "wicked" at the times when the evil nature gains control. How does it feel to hear that, even temporarily acting on a less-than-ideal impulse could put you in that category, even if just for a moment? Does this make you feel discouraged, or does it actually feel like a more honest description of human experience?

Discussion Question 2: The Power of Humility

The instruction for a benoni to regard themselves "as if you were wicked" is quite strong. What do you think is the benefit of this practice? How might this humble perspective actually empower someone on their spiritual journey, rather than making them feel bad?

Takeaway

Remember this: being an "intermediate person" is a valid and important spiritual path, characterized by ongoing internal dialogue and the constant, empowering presence of divine assistance.