Tanya, Part I; Likkutei Amarim 13:11

Hook

Remember those late-night campfire sessions? The stars were out, the embers were glowing, and someone would inevitably start singing, "All night, all day, angels watchin' over me..." There was this amazing feeling of being surrounded, protected, even when the shadows danced. It turns out, that feeling of being divinely present, even in the midst of our own personal wilderness, is something our ancient texts have been talking about for centuries! Today, we're diving into a piece of the Tanya that feels a lot like that campfire song – it’s about that internal, sometimes tricky, but ultimately guided journey within ourselves.

Context

This passage from the Tanya, a foundational text of Chassidic philosophy, dives deep into the human psyche. It's like a map of our inner world, helping us understand the forces at play within us.

The Internal Wilderness

• The Two Impulses: Imagine you're hiking and you come to a fork in the trail. One path looks easy and inviting, promising a quick and pleasant walk. The other is steeper, rockier, and a bit more challenging, but you know it leads to the most breathtaking vista. The Tanya likens these two paths to the two impulses within us: the "animal soul" (the one craving immediate pleasure and ease) and the "divine soul" (the one yearning for growth, purpose, and connection).
• The "Intermediate" Hiker: Most of us aren't completely lost in the woods (wicked) nor are we already at the summit with a perfect view (righteous). We're somewhere in between, often navigating that tricky fork in the trail. This is the state of the benoni, the intermediate person. It's about the constant push and pull, the ongoing decision-making process.
• Divine Navigation: Just like a good compass and a reliable map are essential on a challenging hike, this passage assures us that we're not alone in our internal navigation. The text speaks of a higher force, "the Holy One, blessed is He," who "stands at the right of the destitute," offering assistance and illumination. It’s like having a seasoned guide subtly nudging us toward the right path.

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.”

Close Reading

This passage is like cracking open a treasure chest of self-understanding! It’s not just abstract philosophy; it’s practical wisdom for navigating the twists and turns of our everyday lives. Let’s unpack it.

Insight 1: The "Judges" in Our Hearts – A Constant Negotiation

The Tanya presents a fascinating metaphor: our inner world is like a courtroom, with "judges" representing our two primary impulses – the good (divine soul) and the evil (animal soul). The benoni, the intermediate person, is in a constant state of arbitration. This is such a powerful image because it acknowledges that our struggles aren't a sign of failure, but rather a natural part of the human experience.

Think about it like this: Have you ever felt that internal tug-of-war? You want to eat that second slice of cake, but a little voice whispers about healthy eating. You’re tired, but your to-do list is screaming at you. The Tanya isn't saying one voice is inherently "bad" and the other "good" in a simplistic way. Instead, it's describing a dynamic process. The "evil nature" isn't necessarily a villain plotting your downfall; it’s more like a lawyer presenting a case for immediate gratification, for comfort, for indulgence. It argues its points, often very persuasively, drawing on our ingrained desires and habits.

The key insight here is that the evil impulse, even when strong, doesn't have the final say. It offers its opinion, its "verdict," but it's immediately challenged by the "second judge," the divine soul. This divine soul, rooted in our intellect and our yearning for something greater, presents its counter-argument. It reminds us of our values, our aspirations, our connection to something transcendent. This internal dialogue isn't a sign of weakness; it's the very engine of our spiritual growth. The text emphasizes that the evil nature is not "ruled" by us, but rather it "gives its opinion." This distinction is crucial. It means we're not automatically enslaved by our desires. We have the capacity to listen, to evaluate, and to choose.

This translates beautifully to family life. Imagine a teenager wanting to stay out late, arguing for their freedom and independence. This is their "evil nature" speaking, the desire for immediate pleasure and autonomy. But the parent, acting as the "divine soul," needs to consider the child's safety, well-being, and the family's values. The conversation that ensues, the negotiation of boundaries and understanding, is precisely this internal arbitration playing out externally. It's not about shutting down one voice, but about engaging in a dialogue, weighing different perspectives, and ultimately arriving at a decision that, with G-d's help, leads to growth and well-being for everyone involved. It teaches us patience with ourselves and with our loved ones. We're all in this internal courtroom, and the verdict isn't always instantaneous or easy.

Insight 2: The "Arbiter" and the Ever-Present Divine Assistance

The passage beautifully explains that the final verdict in this internal courtroom rests with an "arbitrator." This arbitrator is G-d Himself. The text states, "If the Holy One, blessed is He, did not help him, he could not overcome his evil inclination.” This isn't about a passive observer; it's about active, divine assistance.

The Tanya likens the divine help to a "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 is such a poetic and hopeful image! It means that even when we feel overwhelmed by our desires or clouded by our impulses, there’s an inherent spiritual illumination available to us. This light doesn't abolish our desires, but it empowers our divine soul to see clearly, to make better choices, and to assert its dominion.

The text also makes a crucial distinction: the evil in the benoni is not "nullified" or "relegated from its position" in its essence. It’s still there, in its "innate strength," craving worldly pleasures. This can sound discouraging, but the Tanya flips it. The fact that the evil is still present, but without the power to "diffuse itself throughout the limbs of the body," is precisely because G-d is assisting us. We're not expected to magically eliminate our desires. Instead, we're empowered to control their manifestation.

Consider a family trying to build a new habit, like eating dinner together without screens. The desire for individual entertainment (the "evil nature's" craving for immediate pleasure) is strong. But the family's shared commitment to connection and communication (the "divine soul") can gain the upper hand. The "glow" of divine light in this context is the shared intention, the mutual encouragement, the moments of genuine connection that emerge. When we focus on the positive outcome, on the joy of being together, we empower our "divine soul" to master the impulse for distraction.

Moreover, the Tanya advises the benoni to regard themselves "as if you were wicked," not to be discouraged, but to remain vigilant. This isn't self-deprecation; it’s a call to humility and consistent effort. It acknowledges that the battle is ongoing. Just like a gardener must constantly weed and nurture, we must continually engage with our inner selves, seeking that divine light. This helps us understand that even small acts of spiritual effort – like setting aside time for family, or consciously choosing a kind word over an angry one – are significant because they are fueled by this divine assistance. It teaches us that true growth isn't about a sudden transformation, but about a consistent, guided effort, day by day.

Micro-Ritual

Let's bring this idea of the internal courtroom and divine assistance into our homes with a simple tweak to a familiar ritual. We often light candles on Friday night, symbolizing peace and sanctuary. This week, let’s add a moment of conscious intention around our inner arbitration.

The "Arbitrator's Candle" Moment

Before you light the Shabbat candles, or during Havdalah when we bless the spices and the flame, take a moment to hold your hands over the flame (or imagine its warmth and light). As you do, say these words (or something similar that resonates with you):

"With this light, I invite G-d's wisdom and strength into my heart. I acknowledge the voices within me – the desires for comfort, for ease, and the yearnings for growth and connection. May the divine light illuminate my understanding, so that I may discern the true path and have the strength to act with kindness, wisdom, and love in my home. May the 'arbitrator' guide my decisions and bring peace between the different parts of my being."

Why this works:

• Symbolic Connection: The flame of the candle, like the "glow radiated by the Divine light" in the Tanya, is a tangible symbol of illumination and spiritual energy. By focusing on it, we're actively invoking that presence.
• Active Acknowledgment: We're not just passively accepting our impulses. We're actively acknowledging the "judges" within us and calling for divine guidance in their arbitration. This is the essence of the benoni's journey.
• Empowerment, Not Erasure: We’re not asking for the "evil" impulses to disappear, but for the divine soul to gain mastery and for our actions to be guided by wisdom and love. This aligns with the Tanya's nuanced understanding of the benoni.
• Family Engagement: You can do this individually or as a family. It's a quick, meaningful moment that can be integrated into your existing Shabbat or Havdalah practice, making it accessible and easy to implement. It creates a shared intention for the week ahead, fostering a more mindful and divinely guided home environment.

This isn't about perfection; it's about intention. It's about recognizing that we are constantly navigating our inner landscape, and that we have a divine partner in this journey.

Chevruta Mini

Let's ponder these ideas together:

Question 1

The Tanya says the benoni should regard themselves "as if you were wicked" not to be discouraged, but to remain vigilant. How can this seemingly paradoxical advice help us maintain humility and a proactive approach to spiritual growth in our daily lives, especially within the context of our families?

Question 2

The text describes the divine help as a "glow radiated by the Divine light, which illuminates the divine soul." What are some practical ways we can "tune into" this light in our busy lives? Think about moments of quiet, acts of kindness, or engaging with Jewish practices – how do these act as conduits for this illumination?

Takeaway

The Tanya teaches us that being a "benoni" – an intermediate person – is not about being stuck or flawed, but about being in a dynamic, divinely guided process. Our inner world is a constant negotiation, a courtroom of competing desires, but with G-d as our ultimate arbitrator, we have the capacity to choose wisely and grow. This wisdom isn't just for our personal journey; it's a powerful lens through which to view our family relationships, fostering patience, understanding, and a shared commitment to navigating life’s challenges with divine assistance. So, let's keep our inner compasses calibrated, and remember that even in the wilderness, there's a guiding light.

Sing-able line suggestion: (To the tune of "All Night, All Day") "Inner voices callin', G-d is helpin' me!"