Tanya, Part I; Likkutei Amarim 13:11

Shalom, dear friends, and welcome to our journey into the heart of Jewish wisdom! I'm so glad you're here, ready to explore some profound and deeply relevant ideas about what it means to live a meaningful Jewish life. Today, we’re diving into a foundational text, the Tanya, which offers incredible insights into our inner world and our relationship with G-d.

Hook

Have you ever felt that gnawing internal tug-of-war? That moment when you know what you should do, what your higher self yearns for, yet another voice, another impulse, pulls you in a completely different direction? Perhaps it's the desire to dedicate time to spiritual growth, but the couch and a good show call out louder. Or the urge to speak kindly, only to find a sharp retort escaping your lips. Maybe it’s the aspiration to live a life of generosity and purpose, constantly battling with self-interest or apathy. If any of this resonates with you, then you're intimately familiar with the very human experience of inner conflict.

We often categorize people in simple terms: the "good" people, the "bad" people, and then… well, the rest of us, caught somewhere in between. We look at spiritual giants, the saints of history, and marvel at their apparent effortless devotion, perhaps feeling a pang of inadequacy. We might also see those who seem to have completely lost their way, and wonder how they could stray so far. But where do we fit in this spectrum? Most of us aren't saints, and we certainly don't want to be sinners. We strive, we falter, we recommit. We are, in a very real sense, the "intermediate" people.

This internal landscape, this constant striving and wrestling, is precisely what the Tanya comes to illuminate. Far from being a source of shame or despair, the Tanya teaches us that this struggle is not only normal but is, in fact, the very definition of a profound and authentic spiritual path for the vast majority of us. It offers a radical, yet incredibly comforting, perspective that reframes our perceived shortcomings as integral parts of our spiritual strength. It’s a text written for us – for every adult who is earnestly seeking to understand their inner world and connect with G-d, even amidst the clamor of competing desires. So, let’s open our hearts and minds to this ancient wisdom that speaks so powerfully to our modern lives, providing not just answers, but a compassionate framework for our ongoing journey.

Context

Before we delve into our specific text, let's briefly orient ourselves to its source. We are studying a passage from the Tanya, also known as Likkutei Amarim (Collected Sayings), a foundational work of Chabad Chassidism. Authored by Rabbi Schneur Zalman of Liadi in the late 18th century, the Tanya is often called "the Written Torah of Chassidism." Its primary purpose is to serve as a practical guide for every Jew seeking to understand and navigate their spiritual life, particularly focusing on the nature of the soul and its inner workings. Unlike many other mystical texts, the Tanya is written in a clear, accessible style, designed to be understood and applied by the "intermediate person" – the Benoni – which is the very concept we will explore today. It posits that within each of us are two souls: the Divine Soul, which yearns for holiness and connection to G-d, and the Animal Soul, which is drawn to worldly pleasures and self-gratification. The Tanya meticulously dissects the dynamic interplay between these two souls, offering profound insights and practical strategies for achieving spiritual growth and inner peace.

Text Snapshot

Our focus today is on a powerful and pivotal section from Chapter 13 of the Tanya:

"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”—not as actually wicked. But one should consider oneself 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."

The Big Question

What defines the "intermediate person" (Benoni) in Jewish thought, and how does this understanding empower us in our spiritual journey?

This question strikes at the very core of our self-perception and our approach to spiritual growth. When we think about spiritual people, our minds might conjure images of saints, mystics, or towering figures of righteousness – individuals who seem to effortlessly embody goodness, whose hearts are pure, and whose actions are always aligned with the Divine. Conversely, we might imagine "wicked" people as those who are utterly consumed by their negative impulses, acting without conscience or remorse. But what about the vast majority of us who fall somewhere in between? Are we simply a mixed bag, sometimes good and sometimes bad, oscillating between spiritual highs and lows? Is that the best we can hope for?

The Tanya offers a truly revolutionary answer to this big question, one that challenges conventional notions of good and evil, righteousness and wickedness. It introduces the concept of the Benoni, the "intermediate person," not as someone who merely struggles with doing good, but as someone who is engaged in a constant, unwavering internal battle for control over their actions, and always emerges victorious in terms of their behavior. This is not a person who occasionally sins; rather, a Benoni is someone whose actions, speech, and thoughts are always in accordance with G-d's will.

This redefinition is crucial because it shifts the entire paradigm of spiritual achievement. It tells us that the goal isn't necessarily to eradicate the evil inclination (a feat reserved for a very select few, the Tzaddikim). Instead, the achievable and deeply spiritual path for most people is to master their actions, even while the internal struggle rages on. This understanding empowers us by validating our internal experience. It tells us that feeling the pull of the animal soul, experiencing temptation, or having undesirable thoughts doesn't make us failures or "bad" Jews. On the contrary, it confirms that we are engaged in the very battle that defines the Benoni, and that our success lies not in the absence of the fight, but in our consistent triumph over it in the realm of deed, speech, and thought. It transforms the internal struggle from a source of discouragement into a vibrant arena for spiritual growth and connection with the Divine.

One Core Concept

The Benoni is not a person who sometimes sins and sometimes does good; rather, the Benoni is someone whose actions, speech, and even thoughts are always aligned with G-d's will, but whose internal struggle with the animal soul remains intense and constant. Critically, in the Benoni, the evil inclination is never nullified or eradicated; it retains its full, innate strength, merely subdued from gaining control over external expression and, mostly, over conscious thought. This is the fundamental distinction from a Tzaddik, in whom the evil is truly abolished or transformed, making the Benoni's spiritual battle a perpetual, yet consistently victorious, one.

Breaking It Down

The Tanya doesn't just give us a label; it meticulously dissects the inner workings of the Benoni, offering a profound psychological and spiritual map. Let's unpack the key elements of this definition.

The Internal Courtroom: Two Judges

The text introduces a brilliant analogy to help us understand the Benoni's inner world: an internal courtroom with two judges.

• The Animal Soul (The Left Heart): This is the first judge, residing in the "left part of the heart," which the Tanya identifies as the seat of our passions, desires, and self-serving impulses. This judge "gives his opinion on a point of law." It suggests, it tempts, it whispers desires for worldly pleasures, comfort, or even anger and jealousy. It's the voice that says, "Sleep in, don't pray," or "Eat that extra piece of cake," or "Retaliate with a sharp comment."
• The Divine Soul (The Brain and Right Heart): This is the second judge, rooted in the "brain" (intellect) and extending into the "right part of the heart" (the abode of good nature, love, and awe for G-d). This judge immediately challenges the opinion of the animal soul. It's the voice of conscience, of higher purpose, of Torah and Mitzvot. It reminds us of our spiritual aspirations, our connection to G-d, and the long-term good.

The crucial point here is that the evil nature in the Benoni is not "ruled" by both. If the evil nature were to gain control and dominion over the "small city" (the body and its actions), even temporarily, that person would be deemed "wicked" at that moment. The Benoni's evil nature only offers its opinion; it doesn't issue a final, binding verdict that is implemented in deed. The Benoni successfully prevents the animal soul's suggestions from translating into action, speech, or even prolonged, conscious thought.

Divine Assistance: The Arbitrator

So, how does the Benoni consistently win this internal legal battle? The text clarifies that "the final verdict comes from the arbitrator—the Holy One, blessed is He, who comes to the aid of the good nature." This is a profoundly important teaching, offering both humility and immense comfort.

• We Don't Do It Alone: The Sages teach, "If the Holy One, blessed is He, did not help him, he could not overcome his evil inclination." This is not a sign of weakness, but a recognition of the inherent power of the animal soul. We are not expected to conquer it solely through our own willpower.
• Divine Light: G-d's help comes "by means of the glow radiated by the Divine light, which illuminates the divine soul." This light empowers the divine soul, giving it the strength and clarity to "gain the upper hand and mastery over the folly of the fool and evil nature." This light is accessed through prayer, Torah study, Mitzvot, and contemplation of G-d's greatness. It's an active, ongoing partnership with the Divine. This understanding removes the burden of feeling like a failure if the evil inclination still exists or feels strong; it reminds us that our strength comes from a higher source.

The Un-Nullified Evil: A Sleeping Giant

This is perhaps the most challenging and counter-intuitive aspect of the Benoni. The text 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..."

• Full Strength: Unlike a Tzaddik (a truly righteous person) in whom the evil inclination has been completely nullified, transformed, or utterly despised, the evil in the Benoni remains in its "full strength and might." It still desires all the worldly pleasures, still harbors negative tendencies. It hasn't diminished in its essence.
• Controlled "Garments": What is controlled are its "garments"—its expression in "thought, speech, and act." The divine soul, through the intellect, rules over the "small city" (the body), ensuring that the limbs and faculties are used for G-d's service (the 613 commandments). So, while the animal soul might want to think a negative thought, speak a harsh word, or perform a forbidden act, the Benoni's divine soul ensures these "garments" are not worn.
• No Spiritual Complacency: Even someone whose "whole aspiration is in G-d’s Torah, which he studies day and night for its own sake," is not necessarily free from this internal evil. The essence of the evil remains, only its outward expression is suppressed. This means continuous effort is always required. It’s like having a powerful, wild animal confined to a cage; it hasn't become a domesticated pet, it's just prevented from causing harm.

Self-Perception: "As If Wicked" (כרשע)

Given that the Benoni consistently wins the battle of actions, why does the text then say such a person is "likened to a 'wicked man'" and should "in your own eyes regard yourself as if you were wicked"? This is a pivotal teaching and often misunderstood.

• Humility, Not Self-Deprecation: This isn't about wallowing in self-pity or thinking you're a bad person. The text explicitly says, "not as actually wicked." It's a call for profound humility and constant vigilance.
• Awareness of Potential: By viewing oneself "as if wicked," the Benoni acknowledges that the potential for evil, the essence of the animal soul, is still fully present and powerful within them. It hasn't gone anywhere. This prevents spiritual arrogance, which can be a greater downfall than overt sin.
• Constant Striving: If one believes the evil has been "dissolved," they might become complacent, thinking they have achieved the level of a Tzaddik. This false sense of security could lead to a relaxation of effort, allowing the sleeping giant to awaken and eventually gain control. The Benoni must always maintain the mindset that the evil is "in its full strength and might... as from birth." This fuels continuous effort and reliance on G-d's help. It's a powerful tool for growth.

Preponderance, Not Eradication: The Love of G-d

The text also addresses the experience of love for G-d in the Benoni.

• Temporary Dominion: The divine soul in the Benoni gains "preponderance and dominion" over the animal soul during "propitious occasions, such as during prayer and the like." During these moments, pondering G-d's greatness can generate "intense and flaming love of G-d" in the right part of the heart, thereby subduing the sitra achara (the "other side," referring to the evil inclination) in the left part.
• "One Nation Shall Prevail": This dominance is temporary, like the verse "And one nation shall prevail over the other" (Genesis 25:23), meaning "when one rises the other falls, and vice versa." The evil is "subdued," like a "sleeping man, who can awaken from his sleep." It's not abolished, as in a Tzaddik. This means the Benoni must constantly work to reawaken this love and re-establish the divine soul's dominance.
• Rabbah's Example: The great Talmudic sage Rabbah, despite his ceaseless Torah study and passionate love for G-d, still considered himself a Benoni. This illustrates that even at the highest levels of spiritual devotion and intellectual engagement, the internal struggle can remain, and the humility of the Benoni's self-perception is vital.

The "Truth" of the Benoni's Service

Finally, the Tanya addresses the nature of the Benoni's spiritual service and love.

• Relative Truth: While the Benoni's love and service, being temporary and needing constant reawakening, might not be called "true service" in the absolute, eternal sense of a Tzaddik ("The lip of truth shall be established forever"), it is considered "a truly perfect service in terms of their [level of] truth."
• Consistent Reawakening: The Benoni's 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." This continuous, deliberate effort to reignite love and commitment is what makes it "truth" for their level.
• Jacob, the Middle Bolt: The attribute of truth is associated with Jacob, who is called the "middle bolt which secures [everything] from end to end." This means that truth is not monolithic but adapts to each level. Just as a bolt holds things together at different points, truth manifests authentically at every gradation, from the highest to the lowest. The Benoni's truth is their consistent ability to choose good over evil in action, despite the internal pull, and to continually reawaken their love for G-d through conscious effort. This validation is incredibly empowering, ensuring that the Benoni's efforts are seen as genuinely meaningful and impactful.

How We Live This

Understanding the Tanya's definition of the Benoni isn't just an academic exercise; it's a practical guide for daily living. It transforms our self-perception and empowers our spiritual journey. Here's how we can integrate these profound teachings into our lives:

Embrace the Struggle, Don't Be Discouraged

The most immediate and comforting takeaway is that your internal battle is normal. It is not a sign of spiritual failure, but rather the very arena in which your spiritual growth takes place.

• Normalize Inner Conflict: When you feel the pull of laziness, anger, jealousy, or any other negative impulse, recognize it for what it is: the animal soul voicing its "opinion." This doesn't make you "wicked" as long as you don't act on it. Instead of feeling guilty or discouraged, see it as an opportunity to assert your divine soul's dominion.
• Shift from Guilt to Proactive Engagement: The Tanya moves us beyond the paralyzing cycle of guilt. Instead of lamenting the presence of the evil inclination, we are encouraged to proactively engage in the battle, knowing that our success lies in controlling our actions, speech, and conscious thoughts. Every time you successfully resist an impulse, or redirect a negative thought, it's a victory, not just a default state.

Cultivate Conscious Choice

The Benoni is defined by their consistent choice for good, even when it's hard. This requires developing a strong muscle of conscious decision-making.

• Recognize the "Judges": Become aware of the two "voices" or "judges" within you. Before you speak, act, or even dwell on a thought, pause. Ask yourself: "Is this impulse coming from my animal soul, craving immediate gratification or self-interest? Or is it coming from my divine soul, aligned with G-d's will and my higher purpose?"
• Empower the Intellect: The Tanya emphasizes the "divine soul in the brain" ruling over the heart. Use your intellect to reflect on the greatness of G-d, the meaning of Mitzvot, and the consequences of your choices. Let reason and spiritual insight guide your emotions and actions, rather than being swept away by raw impulses. This conscious application of intellect is your primary tool.

Lean on Divine Help

Acknowledge that you are not alone in this battle. G-d is your ultimate Arbitrator and ally.

• Active Reliance: The teaching "If the Holy One, blessed is He, did not help him, he could not overcome his evil inclination" is a profound truth. This doesn't mean passive waiting; it means actively seeking G-d's help through prayer, study, and Mitzvot.
• Prayer as a Channel: Prayer is not just asking for things; it's a direct channel for receiving G-d's "Divine light" that illuminates your divine soul. When you pray, envision this light strengthening your resolve and clarifying your path.
• Mitzvot as Empowerment: Every Mitzvah you perform, every act of kindness, every word of Torah you study, is an act of partnership with G-d, drawing down more Divine energy and strengthening your divine soul's ability to rule.

Practice "As If Wicked" Humility

This is perhaps the most challenging, yet most potent, practice for the Benoni.

• Vigilance, Not Self-Condemnation: "Even if the whole world tells you that you are righteous, in your own eyes regard yourself as if you were wicked." This isn't about wallowing in self-pity or thinking you're a terrible person. It's about profound spiritual humility and constant vigilance. It means never becoming complacent, never assuming you've "arrived" spiritually.
• Acknowledge the Potential: Recognize that the essence of your animal soul, with its potential for negativity and self-centeredness, remains potent within you, like a sleeping giant. This awareness fuels your continuous effort and prevents spiritual arrogance, which can be a greater downfall than any external sin.
• Fuel for Growth: This humility is not debilitating; it's empowering. It reminds you that your good actions are a result of constant striving and Divine assistance, not an inherent transformation of your evil inclination. This perspective keeps you hungry for more growth and deeper connection.

Prioritize Consistent Spiritual Practice

The Benoni's love for G-d is a "preponderance" that needs to be "reawaken[ed] constantly." This underscores the importance of daily, consistent spiritual work.

• Daily Discipline: Don't rely solely on intermittent bursts of inspiration. Establish a consistent routine for prayer, Torah study, and Mitzvah observance. These practices are the "garments" that clothe your divine soul and ensure its dominance over the body's limbs.
• Mental Preparation: The text mentions "appropriate [mental] preparation" to reawaken love. Take a few moments before prayer or Mitzvot to contemplate G-d's greatness, His infinite nature, and His love for you. This conscious preparation helps ignite the "intense and flaming love" in your heart.
• It's a Marathon, Not a Sprint: Recognize that spiritual growth is a lifelong journey. The consistent, day-after-day effort, even when you don't feel a strong emotional connection, is what truly defines the Benoni's "truth."

Redefine Success

Finally, the Tanya offers a refreshing definition of spiritual success for the Benoni.

• Success is Action, Despite Struggle: True success for a Benoni is not the absence of temptation or negative thoughts, but the consistent triumph of action, speech, and thought in line with G-d's will, despite the ongoing internal struggle. Every Mitzvah performed, every kind word spoken, every negative thought redirected, is a victory.
• Focus on the Journey: The goal isn't to become a Tzaddik overnight, but to consistently be a Benoni – one who is constantly striving and consistently choosing good. This perspective validates your current level and encourages forward momentum, knowing that every effort counts and is deeply valued by G-d.

By embracing these practical applications, we can navigate our inner world with greater clarity, compassion, and purpose, realizing that the path of the Benoni is not a compromise, but a powerful and achievable path to profound spiritual connection.

One Thing to Remember

The Benoni is not a spiritual failure, but a spiritual warrior whose constant internal battle, empowered by G-d's help, leads to consistent alignment of actions, speech, and thought with Divine will. Your evil inclination isn't gone, but your choice to overcome it daily, coupled with deep humility and reliance on G-d, is your ultimate spiritual triumph. Embrace the struggle, cultivate conscious choice, and know that G-d is always with you in it, validating your unique path to truth.