Tanya, Part I; Likkutei Amarim 13:11

Hey, great to dive into Tanya together! This chapter, 13, is a real game-changer for understanding ourselves and our spiritual path.

Hook

What's truly non-obvious here, and frankly, a bit unsettling at first glance, is the radical assertion that an intermediate person (a benoni) has a yetzer hara (evil inclination) that is every bit as strong and active as that of a truly wicked person (a rasha). The spiritual accomplishment of the benoni isn't in eradicating or even weakening their internal struggle, but in an unwavering commitment to control it.

Context

To truly appreciate Chapter 13, we need to place it in the broader historical and theological landscape of Chabad Chassidut. The Baal Shem Tov, founder of Chassidut, ushered in a revolutionary emphasis on the inherent holiness of every Jew, regardless of their scholarly attainment or external piety. Before Chassidut, much of the spiritual literature focused on the lofty achievements of the tzaddikim (the perfectly righteous), often creating a sense of inaccessibility for the "average" person. The Tanya, authored by Rabbi Shneur Zalman of Liadi, the Alter Rebbe, is precisely a response to this. Its very purpose is to provide a spiritual guide, a "path for the intermediate," making the profound depths of Kabbalah and Chassidic thought accessible and actionable for everyone.

The concept of the benoni is the absolute cornerstone of Tanya. Prior to this work, the Talmudic definition of a benoni was often understood as someone whose good deeds and bad deeds were roughly equal, placing them in a precarious balance on the Day of Judgment. The Alter Rebbe fundamentally redefines this. For him, a benoni is someone who never transgresses, not even a minor sin, in thought, speech, or action. This is a monumental shift. If a benoni never sins, how are they different from a tzaddik? And if their yetzer hara is still in full force, how can they maintain this flawless record? This chapter directly tackles these questions, offering a sophisticated psychological and spiritual model that empowers the average person by validating their ongoing internal struggle as a path to genuine service of G-d. It essentially bridges the gap between the seemingly unattainable ideal of the tzaddik and the common experience of internal spiritual conflict, demonstrating that the very act of overcoming these internal challenges is a profound form of divine service. This redefinition also subtly addresses the historical tensions between the mitnagdim (opponents of Chassidut), who often emphasized scholarly achievement and strict adherence to halakha, and the chassidim, who prioritized inner spiritual devotion and joy. Tanya shows how both can be integrated within the life of the benoni.

Text Snapshot

Here are some key lines that really anchor our discussion today:

"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.’" (Berachot 61b, Psalms 109:31)

"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."

"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.’" (Kiddushin 30b)

"Even if the whole world tells you that you are righteous, in your own eyes regard yourself as if you were wicked" (Niddah 30b)—not as actually wicked.

"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."

"The lip of truth shall be established forever, but a lying tongue is but for a moment.” (Proverbs 12:19). Nevertheless, in relation to the rank of the benonim, it is regarded as a truly perfect service in terms of their [level of] truth..."

Close Reading

This chapter masterfully dissects the inner world of the benoni, offering both a profound psychological model and a pathway for spiritual growth. Let's unpack three core insights: the internal courtroom, the crucial distinction of "as if wicked," and the tension between fleeting love and enduring truth.

Insight 1: Structure – The Internal Courtroom Metaphor

The Alter Rebbe presents a vivid and compelling metaphor of an internal courtroom to describe the dynamic struggle within the benoni. This isn't a mere poetic device; it’s a precise mapping of the soul's operations, detailing the roles of the various internal forces and, crucially, the indispensable role of Divine intervention.

The passage begins by quoting the 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.’" The critical word here is "judged," not "ruled." This immediately sets the benoni apart from the rasha (wicked person), who is ruled by their evil nature, even if temporarily. The benoni experiences the presence and arguments of both sides, but neither has ultimate executive power over their actions.

The text then elaborates on this: "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." Here, the yetzer hara is personified as a legal advocate, presenting its case. Its "opinion" arises from "the left part of the heart," which the footnote clarifies as "the ‘seat’ of the passions." This means the animal soul's desires – for physical pleasures, honor, anger, etc. – are constantly asserting themselves, offering their "legal opinion" on what one should do or feel. These desires "ascend to the brain for contemplation," indicating that even raw passions undergo some form of intellectual processing or rationalization before they become actionable.

However, the benoni is not left undefended. "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 divine soul, whose "forte" is the intellect (as noted in footnote 4), counters the animal soul's arguments. It operates from the brain – the seat of wisdom, understanding, and knowledge of G-d – and extends its influence into the "right part of the heart," which is the seat of the good inclinations, such as love and awe of G-d. This portrays a direct, immediate, and intellectual confrontation. The divine soul doesn't just passively desire good; it actively "contests" the yetzer hara's opinion, using reasoned arguments derived from Torah and G-d consciousness.

The crucial element that elevates this internal debate from a deadlock to a resolution is 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.’" (Kiddushin 30b). This is a profound statement of humility and reliance on Divine providence. The benoni's ability to consistently choose good, despite the full strength of the yetzer hara, is not solely due to their own willpower. It is directly attributed to G-d's active assistance. This assistance is not abstract; it's tangible: "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." This "Divine light" is the source of clarity, wisdom, and strength that empowers the divine soul's intellect to prevail. It's an infusion of spiritual energy that tips the scales, allowing the rational, G-d-centered perspective to overcome the often-irrational, self-serving arguments of the animal soul.

The metaphor thus reveals a dynamic, perpetual state of internal contestation. The benoni is not someone who has eliminated temptation but rather one who, through constant vigilance, intellectual engagement with Torah principles, and indispensable divine assistance, consistently ensures that the "opinion" of the yetzer hara never becomes a "final decision" implemented in action. This structure underscores that the benoni's spiritual life is a continuous, active process of choice and reaffirmation, rather than a static achievement. It's a daily, hourly, even minute-by-minute battle, yet one in which G-d Himself guarantees victory to those who engage with sincerity. This understanding fundamentally redefines what spiritual success looks like for the majority of people, moving it away from an internal feeling of purity towards a consistent external manifestation of righteous action, supported by an internal, divinely-aided battle.

Insight 2: Key Term – "As if Wicked" (כרשע) vs. "Actually Wicked" (רשע)

One of the most radical and counter-intuitive aspects of the Alter Rebbe's definition of the benoni lies in the nuanced interpretation of the Talmudic phrase "כּרשע" (as if wicked), contrasting it sharply with "רשע" (actually wicked). This distinction is pivotal to understanding the benoni's self-perception and ongoing spiritual work.

The text quotes the Sages: "Even if the whole world tells you that you are righteous, in your own eyes regard yourself as if you were wicked" (Niddah 30b). The Alter Rebbe seizes upon the prefix "כּ" (ka, meaning "as if" or "like") to unlock a profound psychological and spiritual insight. He clarifies that this means "not as actually wicked," which provides "the answer to the question raised in the beginning of ch. 1." The initial question was how a benoni could be considered "intermediate" if they never sin. The answer lies in their internal state and the nature of their yetzer hara.

The Alter Rebbe unequivocally states: "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..." This is the core of the benoni's internal reality. Unlike a tzaddik, whose evil inclination has been genuinely "nullified" or "relegated," the benoni's yetzer hara remains robust, powerful, and constantly "craving after all the pleasures of this world." It hasn't diminished in size or intensity; it simply lacks the "authority and power to diffuse itself throughout the limbs of the body," meaning it cannot translate its desires into sinful thought, speech, or action. This lack of executive power is precisely because "the Holy One, blessed is He, ‘stands at the right hand of the poor man,’ helping him and irradiating his divine soul."

This understanding compels the benoni to "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." This is a stark and challenging self-assessment. It demands profound humility and relentless vigilance. If one were to believe their yetzer hara had weakened, complacency could set in, leading to spiritual downfall. By maintaining the perspective that the evil is still potent, the benoni ensures they remain on guard.

The text further elaborates on this, addressing a common misconception: "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." This distinction between the "essence and substance" of the animal soul and its "garments" (thought, speech, and act) is crucial. A benoni can perfectly fulfill all 613 mitzvot in their external "garments," driven by the divine soul's intellect. They can study Torah l'shma (for its own sake) and be outwardly pious. Yet, internally, the yetzer hara can still rage, desiring contradictory things. The victory of the benoni is not in purifying their subconscious desires or eliminating negative thoughts entirely, but in preventing those thoughts and desires from ever manifesting in outward expression.

This reinterpretation of "as if wicked" is not meant to induce self-loathing or despair. Rather, it is a tool for spiritual advancement. It provides a realistic framework for the internal struggle, validating that the presence of negative thoughts or desires does not automatically make one a rasha, as long as they are consistently controlled and not translated into action. It fosters continuous humility, prevents spiritual arrogance, and ensures that the benoni always relies on divine assistance, knowing their own internal strength is insufficient to subdue the "essence and substance" of the yetzer hara. It teaches that true spiritual work for the benoni is a constant, active process of controlling the garments of the soul, even while the inner "essence" of the animal soul remains untransformed.

Insight 3: Tension – Fleeting Love vs. Enduring Truth

The third profound insight in this passage addresses a critical tension: the benoni's experience of intense spiritual love and connection during specific times (like prayer) versus the enduring, constant "truth" associated with a tzaddik. The Alter Rebbe masterfully navigates this apparent contradiction, ultimately validating the benoni's experience within their own spiritual context.

The text acknowledges that 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." During these moments, through "pondering on the greatness of G–d, the En Sof, blessed is He," the benoni can generate "intense and flaming love of G–d in the right part of his heart." This is a genuine and powerful spiritual experience, where "the sitra achara in the left part is subdued." The benoni is capable of profound spiritual elevation and a deep connection to the Divine.

However, this victory is explicitly described as temporary: "But it is not entirely abolished, in the case of the 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." This "sleeping man" analogy is crucial. The yetzer hara is not annihilated; it's merely dormant, suppressed by the powerful light of the divine soul during moments of concentrated spiritual work. Once the intensity of prayer subsides, the yetzer hara reawakens, ready to assert its desires once more. This highlights the continuous nature of the benoni's struggle and the impermanence of their internal spiritual high.

The passage then introduces a potential challenge to the benoni's spiritual authenticity, quoting Proverbs 12:19: "The lip of truth shall be established forever, but a lying tongue is but for a moment." This verse, when applied to spiritual experience, seems to imply that any spiritual feeling or service that is not constant and eternal is somehow "lying" or at least not "true." For the tzaddik, whose love for G-d is constant and whose evil inclination is nullified, this verse perfectly describes their enduring truth. But what about the benoni, whose intense love "passes and disappears after prayer"? Is their service then not "true"?

The Alter Rebbe, with characteristic nuance, reconciles this tension. He states: "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." How can a temporary love be "true service"? The answer lies in the capacity and consistency of effort: "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."

The benoni's truth is not in a constant state of awakened love, but in the constant ability and commitment to reawaken it. Their "truth" lies in the continuous, diligent effort of "appropriate [mental] preparation" – through Torah study, contemplation of G-d's greatness, and focused prayer – which allows their divine soul to "reawaken this kind of love constantly, during its preponderance in time of prayer day after day." This is a truth of consistent process and engagement, not one of a fixed, unchanging internal state. The benoni's journey is one of continually rising to the occasion, of repeatedly bringing light into the darkness, knowing that the darkness will always attempt to reassert itself.

This "truth" is further connected to the attribute of Jacob, who is called "the 'middle bolt which secures [everything] from end to end.'" Jacob's attribute of truth connects all levels, from the highest spiritual realms to the lowest physical ones, ensuring that truth is manifest at every point. The benoni's "truth" is precisely this: establishing a firm connection to the Divine within their own specific, fluctuating spiritual reality. It validates the spiritual path of the majority, demonstrating that consistent effort to re-engage and re-ignite one's love for G-d, even if temporary, is a profound and enduring form of divine service, truly "established forever" in its capacity and commitment. This perspective offers immense encouragement, showing that spiritual success is not solely for the rare tzaddik, but for anyone committed to the journey of consistent internal struggle and reawakening.

Two Angles

While the Alter Rebbe's concept of the benoni is uniquely Chassidic, the underlying ideas about the yetzer hara (evil inclination), human free will, and the role of divine assistance in spiritual struggle are deeply rooted in earlier Jewish thought. Let's consider how two classic commentators, Rashi and Ramban, might conceptually approach the internal dynamics described in Tanya, even if their specific terminology differs. Their perspectives offer distinct lenses through which to view the benoni's journey.

Angle 1: Rashi's Approach – The External Command and Direct Obedience

Rashi (Rabbi Shlomo Yitzchaki, 11th century, France) is renowned for his concise, literal, and often halakhically-oriented commentaries on the Torah and Talmud. When discussing the yetzer hara, Rashi typically presents it as a distinct, often external, force that tempts individuals away from G-d's commandments. His focus is primarily on the action and obedience to the Divine will.

For Rashi, the yetzer hara is often seen as a tester, an adversary whose purpose is to challenge human adherence to the mitzvot. For instance, on Genesis 8:21, "for the inclination of man's heart is evil from his youth," Rashi explains that the yetzer hara enters a person from birth. This highlights its pervasive and innate quality, yet his emphasis is on the consequence of this inclination leading to transgression, rather than an intricate psychological mapping of its internal operation. When Rashi discusses sin, the solution is usually presented as repentance (teshuva) and renewed commitment to G-d's word. The battle with the yetzer hara is therefore about choosing to fulfill G-d's commands despite the temptation to do otherwise.

From Rashi's perspective, the benoni's success would be measured primarily by their consistent adherence to halakha. The fact that the benoni "never transgresses" would be the ultimate proof of their righteousness. Rashi would readily agree with the Talmudic statement that "If the Holy One, blessed is He, did not help him, he could not overcome his evil inclination" (Kiddushin 30b), seeing G-d's assistance as direct support in fulfilling His will. For Rashi, this divine help is crucial because the yetzer hara is indeed a powerful force, and human beings, left to their own devices, would struggle immensely.

However, Rashi's approach would likely not delve into the nuanced internal distinction between the "essence and substance" of the yetzer hara and its "garments" (thought, speech, action). For Rashi, if one acts righteously, that is the primary concern. The internal feeling or the intensity of the evil inclination's desires, as long as they don't lead to sin, would be less central to his commentary. The idea that the yetzer hara remains "in its full strength" in the benoni while they never sin, and that this is a perpetual state of internal struggle, is a level of psychological introspection and spiritual mapping that goes beyond Rashi's typical focus on the straightforward interpretation of text and law. He would acknowledge the internal battle but might not articulate it with the same detailed, almost clinical, precision as Tanya does. Rashi's framework emphasizes direct obedience and the external manifestation of piety, seeing the yetzer hara as an obstacle to be overcome through adherence to G-d's dictates.

Angle 2: Ramban's Approach – The Internal Struggle and Spiritual Refinement

Ramban (Rabbi Moshe ben Nachman, 13th century, Spain/Israel), in contrast to Rashi, often incorporates philosophical, mystical (Kabbalistic), and deeper theological insights into his commentaries. He views the yetzer hara not just as a tempter but as a fundamental component of the human condition, essential for achieving true spiritual greatness through struggle and choice.

Ramban frequently discusses the internal dynamics of the soul and the process of spiritual refinement. For him, the yetzer hara is not merely an external adversary but an internal force that, when overcome, allows for a greater elevation of the soul. He might see the yetzer hara as a necessary challenge, without which human beings could not truly earn their spiritual reward or actualize their potential for connection with G-d. His focus often extends beyond mere adherence to halakha to the underlying intentions (kavanot) and the spiritual transformation of the individual.

Ramban would likely resonate more with Tanya's detailed mapping of the internal "courtroom," appreciating the description of the divine soul's active role in the brain and heart. He would understand the profound significance of the divine light "irradiating the divine soul" as a form of hashgacha pratit (Divine providence) and mystical assistance in the spiritual battle. The idea that "the divine soul in the intellect rules over the [entire] 'small city'" (the body) aligns with Ramban's emphasis on the soul's capacity to elevate and sanctify the physical.

However, even Ramban might differ on the precise nature of the benoni's yetzer hara. While he acknowledges the enduring power of the evil inclination, his writings often suggest a possibility of refinement or weakening of the yetzer hara through sustained spiritual effort and teshuva. For a tzaddik, Ramban might imply a more complete subjugation or even transformation of the animal soul's desires, moving beyond mere control to a state where the evil inclination itself desires good. Tanya, on the other hand, insists that for the benoni, the essence of the yetzer hara remains in full strength, merely dormant or controlled in its garments. Ramban might argue that true spiritual growth involves a deeper, more internal change, whereas Tanya emphasizes consistent, divinely-assisted control as the benoni's ultimate achievement.

In essence, while both Rashi and Ramban provide foundational understanding of the yetzer hara, Tanya offers a unique and highly detailed psychological and spiritual map for the "intermediate" person. Rashi emphasizes the external act of obedience against temptation, with divine help. Ramban delves into the internal spiritual struggle and the possibility of refinement through it. Tanya integrates elements of both, providing a practical framework for maintaining consistent righteous action despite an internal battle that continues unabated, emphasizing the ongoing, moment-by-moment process of choice and the absolute necessity of divine aid. It defines spiritual success for the benoni not as the eradication of evil desires, but as their complete and consistent containment.

Practice Implication

The Alter Rebbe's profound analysis of the benoni radically reshapes our understanding of temptation, spiritual growth, and self-assessment. It transforms the experience of internal struggle from a source of despair into a validated pathway for genuine divine service. Let's explore this through a practical scenario.

Imagine Sarah, an intermediate learner who is deeply committed to observing Shabbat according to halakha. She diligently refrains from all forbidden activities, prepares her home on Friday, and attends synagogue. Outwardly, she's a model of Shabbat observance. However, internally, she often struggles. Throughout Shabbat, she finds her mind wandering to work tasks she needs to complete, social media updates she's missing, or even the desire to quickly check her phone "just for a second" for a critical email. She feels a constant pull towards the mundane, a restlessness that gnaws at her inner peace. She feels like a fraud, thinking, "If I were truly spiritual, my mind wouldn't be so consumed by these desires on Shabbat." She begins to doubt her sincerity and her capacity for genuine spiritual connection, wondering if she's even capable of being a "good Jew."

Tanya's concept of the benoni offers Sarah a completely different lens through which to view her experience, transforming her self-condemnation into empowered vigilance.

1. Validating the Internal Struggle: Sarah learns from Tanya that her internal battle is not a sign of failure, but precisely the definition of a benoni. Her yetzer hara – the part of her that craves worldly engagement, immediate gratification, and the illusion of control through technology – is "in its full strength and might." It "craves after all the pleasures of this world," even on Shabbat. The fact that these thoughts arise is not a sin; it’s the inherent nature of her animal soul. The crucial point is that her divine soul, through her intellect and conscious choice, consistently prevents these desires from manifesting in "thought, speech, and act." She doesn't check her phone, she doesn't formulate work plans, she doesn't articulate her restlessness. She is, in the words of the Sages, "as if wicked" in her internal desires, but not "actually wicked" in her actions or outward expressions. This realization liberates her from the crushing weight of self-judgment. Her struggle itself becomes an act of service.

2. Embracing Divine Assistance: Sarah previously felt that overcoming these urges was solely her burden, and her inability to make them disappear meant personal failing. Tanya teaches her that her ability to refrain from Shabbat desecration, despite the strong internal pull, is not solely her own strength. It is because "the Holy One, blessed is He, 'stands at the right hand of the poor man,' helping him and irradiating his divine soul." This shifts her perspective from self-reliance to reliance on G-d. When she feels the strong urge to check her phone, instead of despairing, she can consciously draw upon this divine assistance, reminding herself that G-d is empowering her divine soul to win this internal "arbitration." This fosters humility and gratitude, rather than self-condemnation.

3. The "Sleeping Man" Analogy and Consistent Effort: Sarah also learns that her moments of intense Shabbat joy, perhaps during a moving prayer or a deep Torah discussion, where her heart feels "aglow with the love of G–d," are real but temporary. The yetzer hara for mundane engagement will "wake up again" as the day progresses or once Shabbat ends. This understanding means she doesn't chase a permanent state of internal bliss but commits to the continuous "mental preparation" needed to reawaken her divine soul. She might incorporate specific Shabbat meditations, review relevant halakhot about Shabbat holiness, or engage in more inspiring conversations to consistently re-engage her higher faculties throughout the day. She understands that the "lip of truth" for a benoni is not a constant feeling, but the constant capacity and commitment to reawaken that feeling.

4. Redefining Success: For Sarah, success is no longer about not having negative thoughts, but about not acting on them, and consistently choosing the path of mitzvot despite them. Her internal struggle is not an indicator of spiritual weakness, but proof that she is actively engaged in the benoni's path – a path of constant vigilance, intellectual supremacy over passion, and reliance on divine aid. This empowers her to continue her Shabbat observance with renewed vigor and a healthy understanding of her internal landscape, knowing that her persistent effort, even with internal cravings, is a profound and authentic service of G-d.

Chevruta Mini

1. Self-Perception vs. Reality Tradeoff: The text advises us to consider ourselves "as if wicked" even if the world sees us as righteous. What are the potential spiritual benefits of this self-perception, particularly in fostering humility and vigilance? Conversely, what are the potential psychological challenges or pitfalls for an individual trying to cultivate healthy self-worth, spiritual confidence, and joy in their service of G-d if they constantly view themselves through this lens? How does one balance the need for humility with the celebration of genuine spiritual achievements?

2. Nature of Spiritual Growth Tradeoff: Tanya posits that the benoni's evil inclination remains "in its full strength," with victory being over its "garments" (thought, speech, act), not its "essence." How does this understanding of spiritual growth – as ongoing control rather than fundamental eradication or transformation of evil desires – impact one's long-term spiritual goals and efforts? Does it imply a different kind of "success" than one might initially expect, and what are the implications for someone striving for a deeper, more internal peace or the tzaddik-like state of having genuinely pure desires?

Takeaway

The benoni is defined not by the absence of internal struggle or negative desires, but by the consistent, divinely-assisted choice to act solely in accordance with G-d's will, even while the evil inclination retains its full, innate strength.