Tanya, Part I; Likkutei Amarim 13:11

Hook

This passage from Tanya's Likkutei Amarim offers a surprisingly nuanced view of the "intermediate" person (benoni), suggesting they are perpetually on the brink of falling, even when experiencing spiritual highs. It challenges the common perception of spiritual progress as a linear ascent, framing it instead as a precarious balancing act.

Context

This section is deeply rooted in a long tradition of Jewish thought grappling with the duality of human nature. The concept of two inclinations, the yetzer hatov (good inclination) and the yetzer hara (evil inclination), is a cornerstone of Jewish ethics, dating back to Mishnaic times. The Tanya builds upon this, offering a psychological framework that resonates with contemporary understandings of internal conflict. The allegorical interpretation of "judges" in Berachot 61b, which the Tanya explicitly references, is crucial here: it transforms a legalistic concept into a powerful metaphor for the internal courtroom of the human heart.

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.’" (Berachot 61b) Note that they did not say “ruled” by both, G–d forbid, because where the evil nature gains any control and dominion over the “small city,” even though but temporarily, one is at such times deemed “wicked." The evil nature [in the benoni], however, is no more than, for example, a magistrate or judge who gives his opinion on a point of law, yet it is not necessarily a final decision to be implemented in deed, for there is another magistrate or judge who is contesting this opinion. It is, therefore, necessary to arbitrate between the two, and the final verdict rests with the arbitrator. 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.” (Kiddushin 30b)

Close Reading

Insight 1: The "Small City" as a Microcosm

The Tanya employs the metaphor of the "small city" to represent the human being, a concept that provides a rich framework for understanding internal dynamics. This city, with its distinct "parts" (left and right of the heart, brain), becomes a battlefield for competing forces. The passage emphasizes that the benoni is not defined by the absence of the evil inclination, but by its controlled presence. The evil inclination is like a magistrate offering an opinion, not a dictator issuing a decree. This distinction is crucial: the potential for evil is ever-present, but its manifestation is contingent on its "control and dominion" over the city's governance. The intervention of the divine soul, acting as a second judge and ultimately the arbitrator, highlights the active role of divine assistance in maintaining the city's integrity. The very structure of this internal governance, with its competing opinions and arbitration, underscores the dynamic and ongoing nature of spiritual struggle. The fact that the evil inclination's "opinion" ascends to the brain for contemplation is significant. It suggests that even base desires are processed through our intellect, giving us a moment of agency before they translate into action. This intellectual engagement is the battleground where the divine soul can intervene.

Insight 2: The Ambiguity of "Wicked"

The passage provocatively states that the benoni, when the evil nature gains temporary control, "is at such times deemed 'wicked'." This isn't a permanent state of being but a temporary functional status. This nuance is critical. It means that moments of weakness don't irrevocably brand an individual. The Tanya is not suggesting a binary good/evil classification but a spectrum of engagement. The "wickedness" is situational, a temporary lapse in governance rather than a fundamental corruption of the city's core. This highlights the fragility of the benoni's spiritual state. Even when seemingly on solid ground, a momentary loss of control can lead to actions that, in their immediate context, align with wickedness. However, the crucial distinction lies in the fact that this is not a ruling, but an opinion being contested. This implies that the potential for immediate rectification exists. The Tanya is carefully distinguishing between being wicked and acting wickedly in a given moment. The internal arbitration mechanism ensures that the "wicked" act is not the final word.

Insight 3: The Ever-Present, Dormant Evil

A central tension in this passage is the persistent presence of the evil inclination in the benoni, even during moments of spiritual fervor. The Tanya states, "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." This is contrasted with the tzaddik, for whom the evil inclination is "abolished." For the benoni, however, it remains in its "innate strength," dormant like a sleeping man who can awaken. This highlights a profound internal challenge: spiritual practice, like studying Torah day and night, does not necessarily eradicate the evil inclination’s core essence. Instead, it primarily affects its outward expression – its "garments" of thought, speech, and action. The benoni's spiritual life is thus a constant vigilance, preventing the dormant inclination from reawakening and asserting its influence. The analogy to a sleeping man is particularly striking, suggesting that even in deep spiritual states, the potential for regression is always present, requiring sustained effort to maintain the ascendancy of the divine soul.

Two Angles

Rashi's Emphasis on Intent vs. Ramban's Focus on Action

One classic interpretive lens through which to view this dynamic is by contrasting the approaches of Rashi and Ramban. Rashi, often focused on the plain meaning (pshat) and the immediate halakhic implications, might see the benoni's struggle primarily in the realm of intent and thought. For Rashi, the internal debate between the two inclinations, the wrestling in the "small city," is where the essence of the struggle lies. A benoni is defined by the fact that their heart is torn, even if their actions are outwardly righteous. The passage's emphasis on the "opinion" of the evil inclination ascending to the brain for "contemplation" would resonate with Rashi's focus on the internal landscape.

Ramban, on the other hand, with his more philosophical and mystical leanings, might emphasize the action that results from these internal debates. For Ramban, while intent is crucial, the ultimate measure of a person is how they navigate these internal conflicts to produce righteous deeds. The Tanya's description of the evil inclination's "garments—the thought, speech, and act of the animal soul" being prevented from manifesting would speak to Ramban's concern with the outward expression of one's inner state. He might highlight the "wicked" times as moments where the internal debate has failed to prevent harmful actions, even if the intention wasn't fully malicious. The Tanya's caution against considering oneself a tzaddik because "the evil in him has been dissolved by the good" could be seen through Ramban's lens as a warning against spiritual complacency that doesn't translate into consistent, virtuous action.

Practice Implication

This understanding of the benoni has a direct implication for how we approach our personal spiritual practice and decision-making. It teaches us to be deeply skeptical of self-satisfaction, even after periods of intense spiritual engagement. The Tanya's admonition, "Even if the whole world tells you that you are righteous, in your own eyes regard yourself as if you were wicked," is not an invitation to self-deprecation, but a directive for vigilant humility. When we experience moments of spiritual connection or perform acts of kindness, we should not assume that the evil inclination has been vanquished. Instead, we must recognize that it remains a potent force, capable of resurfacing. This means that our daily practice should not be about achieving a static state of righteousness, but about continuously engaging in the "arbitration" process. It calls for ongoing introspection, prayer, and study, not as a means to "dissolve" the evil, but to ensure that the divine soul consistently gains the upper hand in its "contemplation" and "governance" of our inner "small city." Decisions made in this framework will be characterized by a cautiousness, a recognition of our inherent vulnerability, and a commitment to sustained effort rather than relying on past achievements.

Chevruta Mini

Question 1: The Paradox of "Temporary Wickedness"

If the benoni is temporarily "deemed wicked" when the evil inclination gains control, but this is not a final decision, how does one practically distinguish between a momentary lapse that can be immediately rectified and a deeper descent that requires more significant intervention? Is there a specific internal marker or external action that signals the difference?

Question 2: The Nature of "True Service"

The Tanya distinguishes between the "true service" of the tzaddik and the "perfect service" of the benoni during prayer. If the benoni's love "passes and disappears after prayer," yet can be reawakened, what is the essential difference in the quality of this love and service? Is it solely a matter of duration and intensity, or is there a qualitative distinction in its connection to divine truth that makes one "true" and the other merely "perfect" for its level?

Takeaway

The benoni is defined not by the absence of the evil inclination, but by the constant, divinely aided struggle to prevent its dominion, a struggle that demands perpetual vigilance and humility.