Tanya, Part I; Likkutei Amarim 13:11

Hook

The seemingly straightforward classification of a "middle person" (benoni) in Tanya isn't about a simple, comfortable equilibrium. It's a dynamic, even precarious, state where the potential for evil remains potent, merely held in check by divine assistance, prompting a counterintuitive internal judgment of "wickedness."

Context

This passage from Tanya, penned by Rabbi Schneur Zalman of Liadi, is deeply embedded in the Chassidic understanding of the human psyche and its spiritual struggle. While classical Jewish thought, particularly the Talmudic discussions referenced here (Berachot 61b, Kiddushin 30b, Niddah 30b), acknowledges the duality of good and evil inclinations (yetzer hatov and yetzer hara), Tanya offers a novel, almost psychological, framework for understanding the benoni. This framework is crucial for understanding the Chassidic emphasis on constant spiritual engagement and self-awareness, moving beyond a passive acceptance of one's spiritual state. The concept of the "small city" (ir ketanah) for the soul, referencing a Midrash on Ecclesiastes 9:14, is a recurring metaphor in Jewish mysticism, and Tanya utilizes it to illustrate the internal battleground.

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... 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 Benoni as a Contested Legal Arena

The passage opens by citing Berachot 61b, which states that "intermediate people are judged by both [the good and evil natures]." This immediately sets up a complex picture. The crucial nuance, however, is in the qualification that they are not "ruled" by both. Tanya employs a legal metaphor, comparing the two inclinations to "magistrates or judges." The evil inclination offers an opinion, which is then challenged by the divine soul. This isn't a peaceful coexistence, but an active legal dispute. The brain, where contemplation occurs, becomes the courtroom, and the heart, with its distinct "left" and "right" chambers, represents the opposing legal counsels. This highlights that the benoni's state is one of constant internal deliberation and debate, not passive acceptance. The very act of being "judged by both" implies a precarious balance where both sides have a voice, but neither has absolute authority.

Insight 2: The "Wicked" Benoni and the Role of Divine Assistance

A striking point is the assertion that "where the evil nature gains any control and dominion over the 'small city,' even though but temporarily, one is at such times deemed 'wicked.'" This seems contradictory to the very definition of a benoni. The resolution lies in understanding the source of control. The evil inclination's "opinion" is not inherently binding. It's only when it gains "control and dominion," even briefly, that the individual is considered "wicked." However, the text immediately pivots to explain that this control is always contested. The "final verdict rests with the arbitrator—the Holy One, blessed is He." This divine intervention is not a passive blessing; it's an active "aid" and "help" that empowers the good inclination. The benoni is thus in a perpetual state of needing and receiving this divine assistance to prevent the evil inclination from achieving true dominion. The implication is that without this divine scaffolding, the benoni would indeed succumb. The phrase "judges of his soul" in Berachot is interpreted as the two impulses, and the verse "When He stands at the right of the destitute to deliver him from the judges of his soul" (Psalms 35:10, though the text references Berachot 61b which cites it) becomes the linchpin: God is actively intervening on the side of the good, preventing the "judges" (inclinations) from issuing a final, damning verdict.

Insight 3: The Persistent "Essence" of Evil and the Illusion of Dissolution

Despite the divine assistance and the temporary suppression of the evil inclination's "garments" (thought, speech, and act), Tanya emphasizes that in a benoni, the "evil in its innate strength, craving after all the pleasures of this world... has not been nullified in its minuteness in relation to the good, nor has been relegated from its position to any degree." The evil inclination's "essence and substance are in their full strength and might." This is a profound insight into the benoni's internal landscape. It's not that the evil is weakened or eradicated; rather, its outward expression is contained. The self-perception that the evil has been "dissolved by the good" is explicitly identified as the characteristic of a tzaddik, and the benoni is warned against this self-deception. The text states, "Rather should he consider himself... as if the very essence of the evil is in its full strength and might... and that nothing of it has ceased or departed." This is a humbling perspective. Even while engaging in Torah study and prayer, the benoni must remain vigilant, recognizing that the underlying potential for sin is undiminished. This is further underscored by the analogy of a "sleeping man, who can awaken from his sleep." The evil inclination is dormant, not destroyed. This dormant state is precisely why the benoni is urged to consider themselves "as if you were wicked" – not to despair, but to maintain the necessary vigilance and humility.

Two Angles

Angle 1: Rashi's Focus on External Judgment and Legal Precedent

When we look at the Talmudic passages cited, a commentator like Rashi, known for his straightforward and literal explanations, might approach the concept of "judged by both" from a perspective of legal consequence. For Rashi, the "judges of his soul" in Berachot 61b would likely refer to the tangible legal ramifications of one's actions, as determined by divine judgment. The "intermediate people" are those whose scales are balanced, meaning they have committed both good and bad deeds. Therefore, they are subject to scrutiny for both. The verse "When He stands at the right of the destitute to deliver him from the judges of his soul" would be understood as God's intervention to ensure that the judgment is fair, preventing the evil inclination from unfairly condemning the individual based solely on their transgressions. Rashi would likely emphasize that the judgment is based on the deeds themselves and their outward manifestations, and God's role is to ensure justice in that external, observable realm, upholding the law. The emphasis would be on the individual's record and God's role as the ultimate judge ensuring the integrity of that process.

Angle 2: Ramban's Emphasis on Internal Spiritual Struggle and Divine Grace

Rabbi Moshe ben Nachman (Ramban), a commentator known for his deeper, often mystical interpretations, would likely see the "judges of his soul" as a profound metaphor for the internal, spiritual struggle. For Ramban, the "intermediate people" are not merely those with a mixed record of deeds, but those actively engaged in the internal battle between their divine and animal souls. The "judges" would represent the internal voices and arguments of these two inclinations, constantly vying for dominance within the individual's consciousness. God's "standing at the right of the destitute" would then signify divine grace and assistance, empowering the divine soul in its struggle against the animal soul's temptations. Ramban would highlight the internal battleground, seeing the "small city" as the soul itself. The judgment wouldn't just be about external actions but about the internal alignment and the individual's capacity to harness divine aid to overcome their internal adversaries. The emphasis shifts from external legal precedent to the internal, spiritual dynamics of free will and divine partnership in the process of spiritual refinement.

Practice Implication

The Tanya's complex portrayal of the benoni has a direct impact on how we approach our spiritual practice. Instead of aiming for a state of perceived spiritual perfection or assuming that diligent observance automatically eradicates our negative tendencies, this passage compels us towards a disciplined humility. We must resist the temptation to believe that our good deeds have "dissolved" our yetzer hara. This means approaching moments of spiritual accomplishment not with complacency, but with heightened awareness that the "dormant" evil inclination can reawaken. It encourages a continuous process of self-examination, not to condemn ourselves, but to recognize the ongoing need for divine assistance. For example, after a particularly inspiring prayer service or a successful act of kindness, we should not feel that the battle is won. Instead, we should acknowledge that the evil inclination, though perhaps quieted, remains present in its "full strength and might." This understanding fosters a more robust and sustainable spiritual discipline, one that is grounded in realism about our internal landscape and a constant reliance on God's help, rather than a fragile confidence built on perceived victories. It means approaching each day, each prayer, each interaction with the awareness that the internal courtroom is always in session, and the verdict is perpetually being influenced by our conscious choices and our request for divine support.

Chevruta Mini

Question 1: The Paradox of "Wickedness"

The text states that a benoni is deemed "wicked" when the evil nature gains "control and dominion... even though but temporarily." Yet, the very definition of a benoni implies a struggle where the good nature, with divine aid, usually prevails. If the evil nature's dominion is always temporary and contested, how can this temporary state authentically lead to being labeled "wicked" within the framework of the benoni? What is the qualitative difference between this temporary dominion and the sustained dominion of a truly wicked person, if the benoni's yetzer hara is always in "full strength and might"?

Question 2: The Nature of "True Service"

The passage distinguishes between the benoni's love for God during prayer, which is "not called 'true service'" in comparison to a tzaddik's, because it "passes and disappears," and the tzaddik's "true service" which is "established forever." However, it also states that for a benoni, this temporary love is considered "truly perfect service in terms of their [level of] truth." What is the inherent tradeoff here? Is the text suggesting that true spiritual progress is defined by permanence, or is it acknowledging the validity of transient moments of spiritual intensity within a less perfected state, and if so, how do we reconcile these seemingly contradictory assessments of "truth" and "service"?