Tanya, Part I; Likkutei Amarim 13:11

Sugya Map

• Issue: The precise nature of the benoni's (intermediate person's) struggle with the yetzer hara (evil inclination) and its implications for their spiritual status. Specifically, how can a benoni be judged by both impulses if the yetzer hara is not fully vanquished, yet not fully ascendant either?
• Nafka Mina:
  • The definition and boundaries of being a tzaddik (righteous person) versus a benoni.
  • The efficacy and permanence of the benoni's moments of spiritual elevation.
  • The appropriate self-perception and humility required of a benoni.
  • The role of Divine assistance in overcoming the yetzer hara.
• Primary Sources:
  • Berachot 61b (on "intermediate people are judged by both").
  • Kiddushin 30b (on Divine assistance against the yetzer hara).
  • Niddah 30b (on self-assessment as if wicked).
  • Genesis 25:23 (on one nation prevailing over another).
  • Proverbs 12:19 (on the permanence of truth).
  • Zohar I:1b; 224a (on Jacob and truth).
  • Exodus 26:28 (on the middle bolt).
  • Chagigah 13a (on the feet of the Chayot).

Text Snapshot

"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 benoni's yetzer hara, 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, which thence ascends to the brain for contemplation. 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, as our Sages said, “If the Holy One, blessed is He, did not help him, he could not overcome his evil inclination.” The help comes 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, in the manner of the excellence of light over darkness, as stated above.

Yet, inasmuch as the evil in the [heart’s] left part of the benoni is in its innate strength, craving after all the pleasures of this world, not having been nullified in its minuteness in relation to the good, nor having been relegated from its position to any degree—except insofar as it has no authority and power to diffuse itself throughout the limbs of the body, because the Holy One, blessed is He, “stands at the right hand of the poor man,” helping him and irradiating his divine soul—such a person is likened to a “wicked man.” In the words of our Sages, “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 himself to be a benoni and not accept the world’s opinion which would have him believe that the evil in him has been dissolved by the good, which is the category of a tzaddik. Rather should he consider himself in his own estimation as if the very essence of the evil is in its full strength and might, in the left part, as from birth, and that nothing of it has ceased or departed; on the contrary, with the passing of time it has gained strength, because the man has indulged it considerably, in eating and drinking and other mundane pursuits. Even one whose whole aspiration is in G–d’s Torah, which he studies day and night for its own sake, this is still no proof whatsoever that the evil has been dislodged from its place, but it may still be that its essence and substance are in their full strength and might in its abode in the left part, except that its garments—the thought, speech, and act of the animal soul—are not invested in the brain, mouth, and hands and the other parts of the body, because G–d has given the mind supremacy and dominion over the heart. Therefore the divine soul in the intellect rules over the [entire] “small city,” i.e., all the parts of the body, making them a garment and vehicle for her three garments, wherein to be clothed, to wit, the thought, speech, and act of the 613 commandments of the Torah. 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, as is written, “And one nation shall prevail over the other,” that is, when one rises the other falls, and vice versa. Thus, when the divine soul gains strength and ascendancy over the animal soul, in the source of gevurot which is binah, through pondering on the greatness of G–d, the En Sof, blessed is He, thereby generating intense and flaming love of G–d in the right part of his heart—then the sitra achara in the left part is subdued. But it is not entirely abolished, in the case of the benoni; it is so only in a tzaddik, concerning whom it is said, “My heart is void within me.” The latter despises and hates evil with a consummate hatred and contempt, or without quite such complete hatred, as is explained above. But in a benoni it is, by way of example, similar to a sleeping man, who can awaken from his sleep. So is the evil in the benoni 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. For this reason Rabbah considered himself as though he were a benoni, though his 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, such as experienced during the reciting of the Shema and Amidah. Hence he appeared in his own eyes like a benoni who prays all day, as, indeed, our Sages have said, “Would that a man prayed the whole day long!” Now, this quality of love of which we speak in the case of the benonim (intermediates) which is attained at the time of prayer by virtue of the preponderance of the divine soul, etc., is, in comparison with the degree attained by the tzaddikim who serve G–d in perfect truth, not called “true service” at all, since it passes and disappears after prayer, and it is written, “The lip of truth shall be established forever, but a lying tongue is but for a moment.” 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. For in their case, too, their love, during their prayers, may be termed “the lip of truth shall be established forever,” since their divine soul has 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, each soul according to its intrinsic quality and rank. For truth is the attribute of Jacob, who is called the “middle bolt which secures [everything] from end to end,” from the highest gradations and degrees to the end of all grades. And in each gradation and plane it fixes its bolt through the most central point, which is the point and quality of its attribute of truth. The attribute of truth is an unbounded inheritance which has no limit upward to the highest degrees, while all lower gradations and degrees are as nothing compared with those that are superior to them. [As is known to the students of Kabbalah, that the quality which is, as it were, the “head” and “intellect” of lower grades is inferior to the so-called “soles” and “feet” of the grades above them. Compare the statement of our Sages, “The feet of the Chayot measure up to them all.”]

Nuance Notes:

• The phrase "judged by both" (dinim m'shunim) is key, distinguishing the benoni from the tzaddik (who overcomes the yetzer hara) and the rasha (who succumbs).
• The analogy of judges and an arbitrator highlights the internal conflict and the ultimate reliance on Divine intervention.
• The "small city" (medinah k'tanah) is a classic metaphor for the human body and soul.
• The distinction between the essence (etzem) of the yetzer hara and its garments (begadim) is crucial for understanding how it can remain strong in its "abode" yet not manifest outwardly.
• The transient nature of the benoni's spiritual fervor ("passes and disappears after prayer") is contrasted with the permanence of the tzaddik's service.
• The concept of "truth" (emet) as an attribute of Jacob, the "middle bolt," and its connection to the benoni's level of service is a complex Kabbalistic idea.

Readings

The Master of the Tanya's Elaborate Metaphor: The Heart as a Courtroom

The Alter Rebbe's exposition on the benoni in Tanya, Likutei Amarim 13:11, is a masterful synthesis of earlier sources, weaving a sophisticated psychological and spiritual model. The core of his argument lies in transforming the abstract struggle between the yetzer hatov (good inclination) and the yetzer hara into a vivid, almost legalistic, courtroom drama unfolding within the human heart and brain.

The passage begins by directly addressing the sugya from Berachot 61b, concerning "intermediate people are judged by both."¹ The Rebbe clarifies that this does not imply being "ruled" by both simultaneously, which would be a contradiction in terms. Instead, it signifies a state of perpetual contestation. The "judges of his soul" are identified as the two impulses themselves. The yetzer hara resides in the "left part of the heart," a seat of passions and desires, and its "opinion" ascends to the brain for consideration. This is immediately countered by the divine soul, located in the brain and extending its influence to the "right part of the heart," the domain of the yetzer hatov. The ensuing conflict necessitates an "arbitrator"—none other than the Holy One, blessed be He.

The Rebbe's genius here is in portraying the benoni's internal struggle not as a passive experience but as an active, albeit often subconscious, legal process. The yetzer hara presents its case, not as a final decree, but as a proposal for action, an "opinion on a point of law."² This opinion is then challenged by the divine soul, which acts as the opposing counsel and, more importantly, as the judge advocating for the divine perspective. The Divine assistance, as cited from Kiddushin 30b,³ is not merely a deus ex machina but the ultimate arbiter, the "glow radiated by the Divine light"⁴ that illuminates the divine soul, enabling it to gain the "upper hand and mastery."

A critical distinction is drawn between the benoni and the rasha. While the yetzer hara may temporarily gain "control and dominion," leading one to be "deemed 'wicked' at such times,"⁵ this is distinct from the rasha's inherent disposition. The benoni's yetzer hara remains in its "innate strength, craving after all the pleasures of this world,"⁶ yet it lacks the "authority and power to diffuse itself throughout the limbs of the body."⁷ This is precisely because of God's intervention, standing "at the right hand of the poor man,"⁸ which prevents the complete subjugation of the individual to the yetzer hara.

The Rebbe then pivots to the benoni's self-perception, drawing on Niddah 30b: "Even if the whole world tells you that you are righteous, in your own eyes regard yourself as if you were wicked."⁹ This is not an endorsement of self-flagellation but a practical directive for spiritual vigilance. The benoni must not be lulled into complacency by external validation or by the perceived dissolution of the yetzer hara. He must perceive the yetzer hara as still "in its full strength and might, in the left part, as from birth."¹⁰ This requires a constant awareness that the external manifestation of good deeds does not necessarily indicate the internal eradication of evil. Even extensive Torah study, pursued "for its own sake,"¹¹ is not proof that the yetzer hara has been "dislodged from its place."¹²

The mechanism by which the yetzer hara is restrained is through the supremacy of intellect, the domain of the divine soul, over the heart, the seat of the animal soul's desires. The divine soul, in the benoni, "rules over the [entire] 'small city,' i.e., all the parts of the body."¹³ This dominion is achieved by making the limbs "a garment and vehicle for her three garments, wherein to be clothed, to wit, the thought, speech, and act of the 613 commandments of the Torah."¹⁴ The yetzer hara's "garments"—its thought, speech, and action—are thus prevented from being "invested in the brain, mouth, and hands."¹⁵

However, the Rebbe emphasizes that this is a matter of "preponderance and dominion alone,"¹⁶ not annihilation. This is illustrated by the verse, "And one nation shall prevail over the other,"¹⁷ signifying a dynamic balance rather than a decisive victory. The divine soul's strength is most evident during moments of intense love for God, such as prayer, where "pondering on the greatness of G–d... generating intense and flaming love of G–d... then the sitra achara in the left part is subdued."¹⁸ But this subdued state is not permanent. Unlike the tzaddik, whose "heart is void within me,"¹⁹ meaning the yetzer hara is virtually absent, the benoni's yetzer hara is merely "dormant, as it were,"²⁰ capable of reawakening.

This explains Rabbah's self-appraisal as a benoni, despite his ceaseless dedication to Torah study and his overwhelming love for God during prayer.²¹ His internal perception was that his yetzer hara remained potent, even if its outward expression was suppressed by his divine soul's dominion. He yearned for the ideal state, expressed by the Sages: "Would that a man prayed the whole day long!"²²

The Rebbe concludes by contrasting the benoni's spiritual experiences with those of the tzaddik. The benoni's love for God during prayer, though profound, is transient ("passes and disappears after prayer").²³ This is juxtaposed with the verse, "The lip of truth shall be established forever, but a lying tongue is but for a moment."²⁴ The tzaddik's service is characterized by this enduring truth. However, for the benoni, this fleeting love is considered "truly perfect service in terms of their [level of] truth."²⁵ Their divine soul has the capacity to "reawaken this kind of love constantly,"²⁶ by means of "appropriate [mental] preparation."²⁷ This enduring potential for reawakening is linked to the attribute of truth, the domain of Jacob, who is described as the "middle bolt which secures [everything] from end to end."²⁸ This "middle bolt" signifies a stabilizing force that operates across all levels, anchoring each individual to their specific truth and potential for connection. The intricate Kabbalistic notion that "the feet of the Chayot measure up to them all"²⁹ suggests that even the seemingly lower aspects of spiritual beings possess a capacity to connect to higher realms, reinforcing the idea of universal accessibility to spiritual ascent, albeit on different levels.

Maimonides: The Intellect as the Arena of Spiritual Combat

Maimonides, though predating the Tanya by centuries, offers a foundational framework for understanding the internal struggle that the Alter Rebbe elaborates upon. In his Mishneh Torah, specifically in the Laws of Yesodei HaTorah, he discusses the ascent of the soul through the acquisition of wisdom and the subjugation of bodily desires. While not using the precise terminology of benoni and yetzer hara in the same layered manner as the Tanya, his emphasis on the intellect (sekel) as the distinguishing feature of humanity and the battleground for spiritual attainment provides a crucial conceptual antecedent.

In Yesodei HaTorah 4:12, Maimonides states: "And these are the things that one must remove from oneself and be vigilant against them: that one should not be drawn after the desires of the body, which are gluttony, lust, and the like, and that one should not be drawn after the desire of the soul, which is the desire for honor, dominion, and the like."³⁰ Here, Maimonides delineates two primary categories of desires that impede spiritual growth: those of the body (physical pleasures) and those of the "soul" (egoistic ambitions). This aligns with the Tanya's distinction between the animal soul's cravings and the divine soul's aspirations, though Maimonides frames it more as a universal human challenge than a specific classification of individuals.

The struggle, for Maimonides, is fundamentally an intellectual one. In Yesodei HaTorah 4:13, he elaborates: "It is a great principle, a principle of principles, that one's love for the Blessed Holy One should be in accordance with one's understanding of Him. And the greater one's understanding of Him, the greater one's love for Him. And when a person’s love for Him is great, he will occupy himself with the study of His Torah and the performance of His commandments and the imitation of His ways, and he will be drawn to the love of His Name."³¹ This passage underscores the primacy of intellectual apprehension. True love for God, and consequently, the drive to serve Him, stems from cognitive understanding. This directly resonates with the Tanya's assertion that the divine soul's strength lies in the "brain" and its capacity for "pondering on the greatness of G–d."³² The benoni's ability to gain ascendancy during prayer is rooted in this intellectual engagement.

Furthermore, Maimonides' concept of "imitating His ways" (Devekut through Hasidut), which includes acts of kindness and justice, implies a conscious effort to align one's actions with Divine attributes. This requires not just emotional fervor but reasoned deliberation and volitional control over bodily impulses. The Tanya’s description of the divine soul making the body "a garment and vehicle for her three garments, wherein to be clothed, to wit, the thought, speech, and act of the 613 commandments"³³ is a sophisticated manifestation of this Maimonidean ideal. The control exerted by the divine soul over the limbs is the practical outcome of the intellect's dominance over base desires, a dominance that Maimonides considers the ultimate spiritual achievement.

In Yesodei HaTorah 5:1, Maimonides discusses the nature of prophecy, but his underlying philosophy of the soul's potential is relevant. He describes the intellect as the "divine spark" within man, capable of ascending to the highest realms. This spark, when properly cultivated through Torah and mitzvot, allows man to transcend his physical limitations. This echoes the Tanya's portrayal of the divine soul as the source of man's connection to God, enabling him to "gain the upper hand and mastery over the folly of the fool and evil nature."³⁴ The benoni, in Maimonides' view, would be one who is actively engaged in this intellectual pursuit, striving to purify his desires and elevate his understanding, even if he has not yet attained the complete transcendence of the tzaddik. The struggle described by the Tanya is the lived experience of this intellectual and volitional battle for spiritual dominance, a battle Maimonides frames as the essence of serving God.

Rashi: The Struggle as a Prerequisite for Reward

Rashi, in his commentary on the verse "And he shall return and find rest" (Shoftim 16:3, cited implicitly by the Tanya's reference to Berachot 61b), offers a succinct insight into the benoni's condition that profoundly impacts our understanding of the Tanya's lengthy discourse. When discussing the verse "And one nation shall prevail over the other" (Genesis 25:23), Rashi on Berachot 61b explains: "This refers to the intermediate person. For he is judged by the merits of his deeds, and also by the demerits of his deeds."³⁵ This statement, though brief, is crucial because it implies that the benoni's spiritual standing is determined by the balance of their actions, not by the complete eradication of one inclination.

Rashi’s interpretation highlights a fundamental difference between the benoni and the tzaddik. For the tzaddik, the yetzer hara is largely neutralized, so their judgment is primarily based on their merits. For the rasha, the yetzer hara has predominated, and their demerits are the focus. The benoni, however, exists in a state of flux, where both impulses have exerted influence, and therefore, both their positive and negative actions are taken into account. This directly informs the Tanya's explanation that the benoni is "judged by both [the good and evil natures]."³⁶

The implication of Rashi's view is that the benoni's struggle is not merely a phase to be overcome but a defining characteristic that shapes their spiritual accounting. The Tanya's elaborate description of the internal conflict—the heart as a courtroom, the divine soul as a judge, and God as the ultimate arbitrator—is Rashi’s brief statement fleshed out into a detailed psychological and spiritual model. The benoni is not simply "good enough" or "not bad enough"; they are actively engaged in a war where victories and defeats are both consequential.

Furthermore, Rashi's commentary on the verse "And the transgressors shall be in Zion, alarmed" (Yeshayahu 33:14), which he links to Berachot 61b, implies that even those who are not fully righteous experience fear and trepidation regarding their spiritual state. Rashi explains that this refers to "one who has transgressed, and his heart is troubled by his sin."³⁷ This resonates with the Tanya's exhortation for the benoni to consider themselves "as if you were wicked,"³⁸ not to induce despair, but to foster a healthy fear and a constant awareness of their potential for sin. This fear, for Rashi, is a catalyst for repentance and further effort, driving the benoni to engage with the Divine assistance described by the Tanya.

The Tanya's emphasis on the transient nature of the benoni's spiritual highs ("passes and disappears after prayer")³⁹ can also be understood through Rashi's lens. If one's judgment depends on the balance of deeds, then fleeting moments of intense devotion, while valuable, are not a substitute for sustained effort and the consistent subjugation of the yetzer hara. The reward for the benoni comes from navigating this ongoing struggle, from the very act of confronting and, with Divine help, overcoming the challenges posed by their inclinations, even if the inclination itself is not eradicated. The Tanya's complex metaphor of the "dormant" yetzer hara waiting to reawaken⁴⁰ beautifully illustrates Rashi's point: the struggle is ongoing, and the accounting is based on the entire process, not just the peak experiences.

Ramban: The Divine Spark and the Intellect's Sovereignty

Nachmanides (Ramban), in his broader philosophical and Kabbalistic writings, including his commentary on the Torah and his Sha'ar HaGemul, provides a framework that complements the Tanya's intricate depiction of the benoni's spiritual economy. Ramban strongly emphasizes the concept of the divine soul (neshamah) as a "piece of God above"⁴¹—a celestial emanation whose ultimate destiny is to return to its source. This inherently elevates the intellect (sekel) as the primary faculty through which this divine spark can engage with the spiritual world.

In his commentary on Genesis 1:26, "Let us make man in Our image, after Our likeness," Ramban elucidates the concept of Tzelem Elokim (Divine image) as residing in the intellect.⁴² He argues that the human capacity for rational thought and understanding is what distinguishes man and connects him to the divine. This aligns perfectly with the Tanya's assertion that the divine soul resides in the brain and its strength is derived from intellectual contemplation of God's greatness. The benoni's ability to overcome the yetzer hara, as described by the Tanya, is precisely because their divine soul, empowered by intellect, can exert dominion.

Ramban's concept of Devekut (cleaving to God) is also crucial. He posits that true Devekut is achieved through the perfection of the intellect and the purification of the soul from the defilements of the body. This purification involves the subjugation of physical desires and the cultivation of spiritual virtues. In Sha'ar HaGemul, he discusses how the soul's reward in the afterlife is directly proportional to its intellectual and spiritual perfection achieved in this world.⁴³ This provides a theological underpinning for the Tanya's emphasis on the benoni's internal struggle. The benoni's efforts to control their desires and elevate their thoughts are not merely about present-day spiritual status but about their ultimate spiritual fate, a fate determined by the degree to which their intellect has gained sovereignty.

The Tanya's description of the yetzer hara being "dormant, as it were, in the left part, during the recital of the Shema and the Prayer [Amidah]"⁴⁴ can be seen through Ramban’s lens as the intellect actively suppressing the base desires. When the divine soul's "love for G–d manifests itself in his heart on propitious occasions, such as during prayer,"⁴⁵ it is the intellect, fueled by contemplation, that orchestrates this spiritual ascent. However, Ramban, like the Tanya, acknowledges that the body's influence is potent. The struggle is ongoing, and the complete eradication of the yetzer hara is a hallmark of the tzaddik, a state of near-perfect intellectual and spiritual purity that transcends the benoni's dynamic equilibrium.

Ramban's understanding of the yetzer hara as an inherent part of man's creation, meant to be a catalyst for spiritual growth when properly channeled, also resonates. The Tanya's description of the yetzer hara remaining in its "innate strength"⁴⁶ but lacking "authority and power to diffuse itself"⁴⁷ perfectly captures this idea. The potential for sin remains, but through the diligent application of intellect and Divine aid, its destructive power is contained. The benoni's service, therefore, is characterized by this constant, conscious effort to direct the inherent energies of both inclinations towards God, a testament to the power of the divine spark within man, as articulated by Ramban.

Friction

The core tension within the Tanya's depiction of the benoni revolves around the apparent paradox of being simultaneously judged by both impulses, yet not fully ruled by either, and the implications of this precarious balance for the permanence of spiritual achievement. Specifically, how can a benoni's moments of spiritual elevation, characterized by intense love for God during prayer, be considered "true service" in any meaningful sense, if they are fleeting and the underlying yetzer hara remains potent and capable of reawakening? This presents a significant challenge to the notion of spiritual progress if the foundation itself is so unstable.

The Tanya states: "Now, this quality of love of which we speak in the case of the benonim (intermediates) which is attained at the time of prayer by virtue of the preponderance of the divine soul, etc., is, in comparison with the degree attained by the tzaddikim who serve G–d in perfect truth, not called 'true service' at all, since it passes and disappears after prayer, and it is written, 'The lip of truth shall be established forever, but a lying tongue is but for a moment.' Yet, 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. For in their case, too, their love, during their prayers, may be termed 'the lip of truth shall be established forever,' since their divine soul has 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..."¹

The friction arises from the juxtaposition of the verse "The lip of truth shall be established forever"² with the admission that the benoni's love "passes and disappears after prayer."³ If true service is characterized by permanence, then the benoni's temporary spiritual highs seem to disqualify their service from being "true." Yet, the Tanya immediately qualifies this by stating it is "truly perfect service in terms of their [level of] truth,"⁴ and that their divine soul can "reawaken this kind of love constantly."⁵ This creates a circularity: what makes it "true" service if it is not permanent, and how can it be "constant" if it disappears after prayer?

The root of this tension lies in the very definition of the benoni. The benoni is characterized by the yetzer hara remaining in its "innate strength"⁶ and "essence and substance"⁷ in the left part of the heart, not having been nullified. Its "garments"—its outward manifestation in thought, speech, and action—are prevented from being invested, but the core remains. This implies that the benoni's spiritual state is inherently precarious. The "preponderance and dominion alone"⁸ of the divine soul during prayer is a victory that is, by definition, temporary. The yetzer hara is merely "dormant, as it were,"⁹ and can "wake up again."¹⁰

If the "lip of truth" must be established "forever,"¹¹ then a love that vanishes after prayer seems to fall short. The Tanya attempts to resolve this by positing two levels of "truth": absolute truth (of the tzaddik) and relative truth (of the benoni). The benoni's service is "true" within their own framework, because their divine soul has the capacity to reawaken that love. This capacity, linked to the attribute of truth and Jacob, the "middle bolt,"¹² suggests an inherent potential for constancy, even if that potential is not constantly actualized. The "lip of truth shall be established forever" applies to the potential for reawakening and the inherent quality of the divine soul, which, when engaged by appropriate preparation, can lead to sustained love.

However, a strong counter-argument can be raised: if the yetzer hara remains in its full strength and might, and its "garments" are merely suppressed temporarily, then the very substance of the benoni's spiritual experience is built on a foundation that is perpetually threatened. The Tanya's own analogy of the yetzer hara as a "sleeping man, who can awaken from his sleep"¹³ underscores this fragility. The "constantly"¹⁴ in reawakening might refer to the ability to reawaken, not the actualized state of love being constantly present. If the love "passes and disappears after prayer,"¹⁵ then the "truth" established is momentary, not eternal, thus violating the principle of Proverbs 12:19.

The best terutz lies in understanding the Tanya's nuanced definition of "service" and "truth" as multi-layered. The "lip of truth" established forever refers to the inherent, incorruptible quality of the divine soul and its capacity for connection with God. This capacity, the "attribute of truth," is indeed eternal and unbounded. However, the manifestation of this truth in the benoni's actions and emotions is contingent and dynamic. The "service" that is "truly perfect service in terms of their [level of] truth"¹⁶ refers to the effort and intention of the benoni during their moments of spiritual ascendancy.

When the divine soul gains preponderance, and intense love for God is generated, this is a genuine manifestation of the soul's inherent truth. The fact that it is temporary does not negate its reality or its value. The benoni is not deceiving themselves; they are experiencing a genuine, albeit transient, connection. The ability to "reawaken this kind of love constantly"¹⁷ is key. This implies that the benoni is not passively waiting for inspiration but actively cultivating the conditions for its return. This active cultivation, this sustained effort to reconnect, is itself a form of "true service" on the benoni's level. The "lip of truth" that is established "forever" is the very potential and capacity for this connection, which, when actively engaged, generates moments of profound truth. The benoni's service is thus characterized by the struggle to actualize this eternal truth, a struggle that is itself a valid and Divinely-assisted path. The "middle bolt" concept further supports this: the benoni's truth is the anchor that secures them, however precariously, to the divine, enabling them to continually re-engage.

A second, related point of friction is the benoni's self-perception. The instruction to "regard yourself as if you were wicked"¹⁸ seems to contradict the positive spiritual experiences they can achieve. If the benoni can experience intense love for God and exercise dominion of the divine soul, why the imperative to view oneself as wicked? This appears to negate their spiritual accomplishments.

The terutz here is that the instruction is a safeguard against spiritual arrogance and complacency. The yetzer hara remains in its "innate strength"¹⁹ and "essence and substance"²⁰ in the left part of the heart. Even when the divine soul's "garments" control the limbs, the yetzer hara's core power is not diminished. The benoni must remain acutely aware of this dormant threat. To view oneself as "righteous" would be to believe that the evil has been "dissolved by the good,"²¹ which is the category of a tzaddik. This self-deception is dangerous because it can lead to a relaxation of vigilance. By considering oneself "as if wicked," the benoni maintains a humble, vigilant posture, constantly aware of the potential for spiritual failure. This self-assessment is not a denial of their good deeds or moments of spiritual connection, but a realistic appraisal of their ongoing internal battle, acknowledging the ever-present power of the yetzer hara that God alone, through His assistance, keeps from fully dominating. It is a meta-cognitive strategy to ensure continued engagement with the Divine assistance, rather than assuming one has arrived.

Intertext

Tanakh: The Perpetual Struggle for Dominion

The dialectic of internal struggle and Divine assistance, central to the Tanya's portrayal of the benoni, finds a profound echo in the Tanakh. The verse cited by the Tanya, "When He stands at the right of the destitute to deliver him from the judges of his soul" (Tehillim 110:5), itself encapsulates this dynamic. The "judges of his soul" can be understood as the conflicting impulses, the internal forces vying for control. The "destitute" (dal) is the individual in spiritual need, struggling against these internal judges. God's standing "at the right" signifies His direct intervention and support, enabling the individual to overcome his adversaries. This verse is not about a one-time victory but a perpetual state of reliance on God for deliverance.

The concept of "one nation shall prevail over the other" (Genesis 25:23), also invoked by the Tanya, is another powerful intertext. This refers to the struggle between Jacob and Esau even in the womb, symbolizing the eternal conflict between the forces of good and evil, the spiritual and the carnal. This imagery resonates deeply with the Tanya's model of the benoni's heart as a battleground where one inclination seeks to dominate the other. The outcome is not a foregone conclusion but a constant flux, dependent on the individual's engagement and God's sustaining power. The fact that Jacob ultimately prevails, despite the initial struggle, mirrors the Tanya's emphasis on the divine soul's capacity to gain ascendancy, albeit temporarily.

Furthermore, the prophetic warnings against spiritual apathy and the call for constant vigilance are replete in the Tanakh. Isaiah 55:6-7, for instance, implores: "Seek the L-rd while He may be found; call upon Him while He is near. Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return to the L-rd, and He will have mercy upon him; and to our G-d, for He will abundantly pardon." This passage underscores the dynamic nature of spiritual life. The wicked (and by extension, the intermediate) must actively "seek" and "forsake" their ways. God's mercy is contingent on this active return, aligning with the Tanya's notion that the benoni's divine soul must actively prepare to "reawaken this kind of love constantly." The inherent capacity for return and God's readiness to forgive are the twin pillars of the benoni's hope.

Shulchan Aruch: The Practical Implications of Vigilance and Self-Awareness

While the Tanya delves into the intricate metaphysical and psychological underpinnings of the benoni's state, the Shulchan Aruch translates these concepts into practical halachic directives, particularly concerning self-awareness and the continuous performance of mitzvot. The instruction to avoid spiritual arrogance and maintain humility, a key theme in the Tanya's self-assessment imperative ("regard yourself as if you were wicked"), is a recurring motif in Jewish ethical literature and implicitly guides halachic observance.

In Orach Chayim 1:1, concerning the importance of rising early for prayer (netilat yadayim and washing the face), the Shulchan Aruch states: "One should be zealous in rising early for prayer, and not sleep late, for the gates of heaven are open to those who pray early."¹ This seemingly simple directive carries a deeper implication related to the benoni's struggle. The "gates of heaven" being open to early prayer suggests a moment of heightened Divine receptivity, akin to the Tanya's description of prayer as a propitious occasion for the divine soul to gain ascendancy. The exhortation to be "zealous" implies an active effort, a conscious decision to prioritize spiritual engagement over physical comfort (sleep), which aligns with the Tanya's emphasis on the divine soul's dominion over the animal soul.

More directly relevant is the principle of cheshbon nefesh (soul accounting) and the constant awareness of one's spiritual state. While not explicitly codified as a halachic requirement for every benoni, the underlying ethos of Jewish practice necessitates introspection and self-correction. The benoni's obligation to consider themselves "as if wicked"¹ is a practical application of this principle. It serves as a constant reminder to scrutinize one's actions and motivations, preventing the complacency that can arise from perceived spiritual success. This vigilance is crucial for upholding the integrity of mitzvot. For example, the detailed laws surrounding kashrut or Shabbat require meticulous attention to detail and a constant awareness of potential transgressions. The benoni, by maintaining a humble self-perception, is more likely to uphold these laws with the necessary rigor, rather than assuming their observance is automatically perfect.

The Tanya's emphasis on the transient nature of spiritual highs during prayer and the subsequent potential for the yetzer hara to reawaken also has practical implications. The Shulchan Aruch's emphasis on the consistent performance of mitzvot throughout the day, not just during moments of spiritual fervor, underscores this. For instance, the laws concerning tefillin require their wearing during the morning prayer, but the obligation to live a Torah-observant life extends far beyond that specific time. The benoni's awareness that their love for God is not permanent encourages them to ground their spiritual life in consistent action and adherence to halacha, rather than relying solely on fluctuating emotional states. The "lip of truth shall be established forever"¹ can be interpreted halachically as the unwavering commitment to perform mitzvot, even when the emotional intensity of prayer has waned. This consistent, albeit unglamorous, adherence to Divine will is the benoni's path to genuine service.

Psak/Practice

The Tanya's analysis of the benoni has significant implications for how one ought to approach spiritual life and self-perception, even if it doesn't yield a direct, prescriptive psak in the typical halachic sense. The primary practical takeaway is the imperative for constant vigilance and humility.

The instruction to "regard yourself as if you were wicked"¹ is not a license for despair but a directive for ongoing self-assessment and a potent antidote to spiritual arrogance. A benoni should never assume they have "arrived" or that their yetzer hara has been vanquished. This means continually examining one's thoughts, speech, and actions, and being acutely aware of the yetzer hara's potential for reassertion, even during moments of spiritual elevation. This heuristic encourages a more rigorous and humble approach to mitzvah observance and Torah study, ensuring that one's efforts are driven by genuine devotion rather than self-satisfaction.

Secondly, the understanding of spiritual highs as transient, while valuable, underscores the importance of grounding one's spiritual life in consistent practice and preparation. The love experienced during prayer, though profound, fades. Therefore, the focus should be on cultivating the conditions for that love to be reawakened. This involves diligent study of Torah, consistent adherence to halacha, and mindful preparation for prayer. The Tanya's insight suggests that the "truth" of the benoni's service lies not just in the peak experiences but in the sustained effort to maintain and reawaken that connection. This meta-heuristic encourages a focus on the process of spiritual growth, rather than solely on the attainment of fleeting states of bliss. It emphasizes the ongoing nature of the struggle and the essential role of Divine assistance in every step.

Takeaway

The benoni's spiritual path is defined by a dynamic tension: the constant, Divinely-assisted struggle against a potent yetzer hara, demanding perpetual vigilance and humility. True service, for the benoni, lies not in the permanent eradication of evil, but in the consistent effort to reawaken divine love and to anchor oneself in the immutable truth of God's will.