Judaism 101: The Foundations

Hook

Have you ever felt pulled in two completely different directions? One moment you feel a strong urge to do something good, perhaps to help a friend or learn something new about your faith. The next, you might find yourself tempted by something selfish or distracting, something that pulls you away from your intentions. This internal tug-of-war is a universal human experience, and in Judaism, we have a rich framework for understanding it. Today, we're going to delve into a foundational concept from the Tanya, a pivotal work of Chassidic philosophy, that explores this very struggle. It's not just about good versus evil in a simple sense; it's about the sophisticated internal dynamics that shape our spiritual journey. We’ll explore how Judaism views the "intermediate" person – the one who isn't perfectly righteous nor fully wicked – and the profound implications of this understanding for our own lives. Prepare to think about your inner world in a new and insightful way.

Context

This passage comes from the Tanya, specifically from Likkutei Amarim, the first part of this influential work by Rabbi Schneur Zalman of Liadi, written in the late 18th century. The Tanya is considered a cornerstone of Chabad Chassidism and aims to make complex Kabbalistic and philosophical ideas accessible to the average person. It delves deeply into the nature of the soul, the human psyche, and the path to spiritual growth. This particular section, Chapter 13, is a key exploration of the different spiritual levels of human beings, focusing on the "benoni," or intermediate person. It builds upon earlier discussions about the two souls within a person: the "animal soul" (driven by physical desires and instincts) and the "divine soul" (connected to the spiritual and the divine). Understanding this context is crucial, as the Tanya uses metaphorical language to describe these internal states, often referring to the heart and brain as the arenas for this spiritual battle.

Text Snapshot

Here's a key excerpt from the text we're exploring:

"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 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." 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... 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"... 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.'"

Breaking It Down

This passage offers a profound and nuanced view of the human spiritual condition, particularly focusing on the benoni, the intermediate person. Let's break down its core ideas:

The Inner Courtroom: The Two Souls as Judges

• The Core Metaphor: The Tanya uses a powerful legal metaphor. Our inner world is depicted as a courtroom where two primary forces – our "evil inclination" (the yetzer hara) and our "divine soul" (the yetzer hatov) – act as judges or magistrates.
• The Yetzer Hara (Evil Inclination): This isn't necessarily about being inherently evil, but rather the natural inclination towards self-interest, immediate gratification, and lower desires. The text describes it as having its "seat" in the "left part of the heart" and presenting its "opinion" for contemplation. It craves worldly pleasures.
• The Divine Soul (Yetzer Hatov): This is our spiritual essence, our connection to the divine, and our capacity for higher ideals, love, and self-transcendence. It resides in the "right part of the heart" and is associated with the intellect (the "brain").
• The Conflict: When a desire or thought arises, the yetzer hara might propose a course of action based on self-interest. This thought then ascends to the brain for consideration.

The Benoni: The Intermediate Person

• Not Ruled, But Judged: The crucial distinction the text makes is that the benoni is not "ruled" by the evil inclination, even when it has temporary influence. Instead, both inclinations present their cases. The yetzer hara might offer its "opinion," but it's immediately challenged by the divine soul.
• The "Small City": The human body and its faculties are referred to as a "small city." In the benoni, the evil inclination may gain temporary "control and dominion" over parts of this city, leading to actions that seem wicked. However, this control is not absolute or permanent.
• The Arbitration: The ultimate decision-maker, the "arbitrator," is the Holy One, blessed be He. The text emphasizes that we cannot overcome our evil inclination on our own. Divine assistance, described as a "glow radiated by the Divine light," illuminates the divine soul, empowering it to gain the upper hand.

The Nature of the Benoni's Struggle

• Innate Strength of the Yetzer Hara: Even though the benoni isn't ruled by the yetzer hara, the text explains that the evil inclination remains strong in its "innate strength." It hasn't been "nullified" or "relegated" from its core position. It still craves worldly pleasures with its full might.
• No Authority to Diffuse: The key difference between a benoni and a truly wicked person is that the yetzer hara in the benoni lacks the "authority and power to diffuse itself throughout the limbs of the body." This is precisely because God "stands at the right hand of the poor man," helping the divine soul to maintain control over actions.
• The Paradoxical Self-Perception: This leads to a fascinating paradox. Because the yetzer hara remains potent in its essence, even when not acted upon, the benoni is advised to view themselves "as if you were wicked." This isn't to induce guilt, but to foster humility and a constant awareness of the ongoing spiritual struggle. It’s a safeguard against spiritual complacency.
• The Tzaddik vs. the Benoni: The benoni should not mistake themselves for a tzaddik (righteous person). A tzaddik is someone where the evil inclination has been essentially dissolved or overcome. The benoni, however, lives with the potential for evil still present and strong within.

The Role of Intellect and Divine Love

• Mind Over Heart (Temporarily): The text explains that even if the "essence of the evil is in its full strength," the divine soul, through the intellect, can rule over the "small city." This means that even if the desire for something wrong is present, the intellect can prevent the action from occurring. The "garments" of the evil inclination (thought, speech, act) are not "invested" in the body's actions.
• Love of God as a Weapon: The benoni's spiritual strength often manifests during moments of intense connection with God, particularly during prayer. The contemplation of God's greatness can generate a "flaming love of G–d," which "subdues" the sitra achara (the "other side," representing the spiritual forces of impurity or evil).
• Temporary Preponderance: This love and the resulting dominance of the divine soul are often "temporary" or a "preponderance," as described by the verse, "And one nation shall prevail over the other." It’s a win in a specific battle, not necessarily the end of the war. The divine soul has the power to reawaken this love, but the yetzer hara can also "wake up again."

Truth as the Attribute of Jacob

• The Essence of Truth: The passage concludes by linking the concept of truth to Jacob, who is called the "middle bolt which secures [everything] from end to end." This suggests that truth is the stabilizing force, holding together the spiritual realms.
• Unbounded Inheritance: The attribute of truth is described as an "unbounded inheritance," implying an infinite potential for spiritual connection and understanding.
• The Benoni's Truth: Even the love experienced by the benoni during prayer, though temporary compared to the tzaddik's constant state, is considered a "truly perfect service in terms of their [level of] truth." This highlights the value of sincere effort at every level of spiritual development.

How We Live This

Understanding the concept of the benoni isn't just an intellectual exercise; it has profound practical implications for how we approach our spiritual lives and our relationship with ourselves.

Embracing Imperfection and Humility

• Permission to Be Human: The benoni model gives us permission to be imperfect. It acknowledges that struggling with temptations and desires is a normal part of the human experience. We don't have to be saints to be on a meaningful spiritual path.
• The Danger of Spiritual Pride: The instruction to consider oneself "as if you were wicked" is a powerful antidote to spiritual pride. It reminds us that the potential for falling is always present, and even our greatest spiritual achievements can be fleeting if not grounded in humility. This prevents us from becoming complacent and encourages continuous effort.
• Self-Awareness Over Judgment: Instead of judging ourselves harshly for having negative thoughts or desires, we can practice self-awareness. We can recognize these as the expressions of the yetzer hara presenting its "opinion," and then consciously choose to engage our divine soul and intellect to make a different choice.

The Power of Intention and Effort

• Focus on the Effort, Not Just the Outcome: While the benoni's spiritual highs may be temporary, the effort to generate love for God, to study Torah, and to perform Mitzvot (commandments) is paramount. The text emphasizes that the divine soul has the power to "reawaken" these states through "appropriate [mental] preparation." This means our consistent intention and preparation are key.
• The Importance of Prayer and Study: The passage highlights prayer and Torah study as crucial times when the divine soul can gain ascendancy. These practices are not just rituals; they are opportunities to connect with our higher selves and to strengthen our resolve against negative inclinations.
• Turning Temptation into Opportunity: When faced with a temptation, instead of seeing it solely as a failure, the benoni framework encourages us to see it as an opportunity to exercise our free will, to call upon divine assistance, and to strengthen our divine soul.

Cultivating a Relationship with the Divine

• Recognizing Divine Assistance: The core message is that we are not alone in this struggle. The text repeatedly emphasizes God's help in illuminating our divine soul and enabling us to overcome our inclinations. This fosters a sense of reliance and partnership with the Divine.
• The Ongoing Journey: The benoni represents an ongoing journey, not a destination. It's about the daily, even moment-to-moment, commitment to aligning ourselves with our higher purpose, even when the lower desires are strong. Each day presents a new opportunity to engage in this process.

One Thing to Remember

The most crucial takeaway is that the benoni model validates the reality of our inner struggles while offering a path forward grounded in humility, consistent effort, and the awareness of Divine assistance. You are not alone in your internal battles, and your sincere efforts, even when imperfect, are deeply meaningful.