Tanya, Part I; Likkutei Amarim 13:11

Hook

This passage from the Tanya, a foundational text of Chabad Hasidism, grapples with a profound and enduring human dilemma: the internal struggle between our nobler aspirations and our baser instincts. It offers a nuanced framework for understanding this ongoing battle, not as a static state of good or evil, but as a dynamic process of constant negotiation. The concept of the benoni, the "intermediate" person, is particularly compelling. It suggests that most of us are not definitively righteous or wicked, but rather exist in a perpetual state of internal arbitration. This understanding holds immense hope, implying that transformation is always possible, and that even when we falter, there is a pathway to reasserting our higher selves. The hope lies in the recognition that this struggle is not a sign of weakness, but a fundamental aspect of the human condition, and that we are not alone in this endeavor, with divine assistance available.

Text Snapshot

"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 evil nature in the benoni is no more than a magistrate 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.

"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."

Context

### Date and Origin

• Date: The Tanya was compiled by Rabbi Shneur Zalman of Liadi, who lived from 1745-1812. While this specific section is from Likkutei Amarim, the first part of the Tanya, it reflects a distillation of centuries of Jewish thought, particularly Hasidic teachings.
• Actor: Rabbi Shneur Zalman of Liadi, the founder of the Chabad Lubavitch movement. He was a brilliant scholar, mystic, and leader who sought to make complex Kabbalistic and Hasidic concepts accessible to the broader Jewish populace.
• Aim: The aim of this passage is to provide a practical, psychological, and spiritual framework for understanding the internal life of an individual. It seeks to demystify the spiritual journey, offering a path for self-improvement and a deeper connection with God. By defining the benoni, Rabbi Shneur Zalman provides a relatable model that encourages self-awareness and diligent effort in spiritual growth, without succumbing to despair or arrogance.

Two Readings

### Reading 1: The Internal Citadel and Divine Partnership

This reading views the human psyche as a "small city" with distinct districts: the brain (intellect, the seat of the divine soul) and the heart (the seat of passions, housing both the divine and the animal soul). The "evil nature" is personified as a magistrate or judge, offering its arguments and desires, primarily focused on worldly pleasures. This magistrate’s opinion, however, is not a final decree. It is immediately challenged by another judge, the divine soul, residing in the brain and extending to the right side of the heart. This internal contention is the core of the benoni's experience.

The crucial element here is the concept of God's active involvement as the ultimate arbitrator. The text explicitly states, "If the Holy One, blessed is He, did not help him, he could not overcome his evil inclination." This divine assistance is not a passive blessing but an active illumination, a "glow radiated by the Divine light," which strengthens the divine soul. This partnership between human effort and divine grace is paramount. The benoni is called "intermediate" not because they are half-good and half-evil, but because the evil inclination, while not fully vanquished, is kept in check by the intellect and divine aid. Its power is limited; it can voice its opinions but cannot universally implement them without the mind's consent. The benoni is tasked with ensuring the divine soul's "garments" – thought, speech, and action – are aligned with Torah and mitzvot.

The admonition to regard oneself "as if you were wicked" is a sophisticated call to humility and ongoing vigilance. It prevents complacency, reminding the individual that the evil inclination, though dormant, retains its full potential strength. This self-assessment is not an act of self-deprecation but a strategic tool to maintain the internal balance, ensuring the divine soul remains ever-watchful and actively engaged in its dominion. The hope in this reading is rooted in the continuous interplay between our internal faculties, God's unwavering support, and our commitment to self-awareness and diligent action. It's a model of active engagement with our inner lives, grounded in the understanding that we are never truly alone in the struggle for spiritual integrity.

### Reading 2: The Covenantal Dance of Responsibility and Transformation

This reading frames the passage through the lens of covenantal responsibility and the ongoing process of transformation within the Jewish people, understood as a collective entity embodied in each individual. The benoni is not merely an individual struggling with personal impulses, but a representative of a people whose very existence is a testament to a complex relationship with the Divine. The "judges of his soul" can be seen as the historical forces, both internal and external, that challenge the people's commitment to their covenant. The "evil nature" represents the temptations of assimilation, materialism, and the erosion of Jewish identity that have perpetually threatened Jewish continuity.

The declaration that "intermediate people are judged by both" resonates with the historical experience of the Jewish people, often caught between the pressures of the wider world and the demands of their heritage. The "Holy One, blessed is He, who stands at the right of the destitute" becomes a metaphor for God's unwavering commitment to His people, even in their most vulnerable moments. This divine intervention is not a guarantee of effortless victory, but an empowerment to actively engage in the struggle for survival and spiritual integrity. The "small city" becomes the Jewish community, and the internal conflict within the individual mirrors the collective challenges of maintaining a distinct peoplehood while navigating diverse historical contexts.

The imperative to regard oneself "as if you were wicked" takes on a profound societal dimension. It is a call to communal self-critique, a reminder that even in periods of apparent strength or assimilation, the potential for spiritual decline remains potent. This self-assessment is not about blaming individuals but about fostering a collective awareness of the ongoing need for vigilance and renewed commitment to the covenant. The hope here lies in the belief that the Jewish people, like the benoni, possess an inherent capacity for renewal, sustained by a divine partnership and a deep-seated responsibility to uphold their unique spiritual legacy. This reading emphasizes the ongoing, dynamic nature of Jewish existence, a continuous process of struggle, adaptation, and reaffirmation of identity and purpose.

Civic Move

### Engaging with the "Intermediate" Reality of Our Shared Space

The concept of the benoni offers a powerful lens through which to examine the complex dynamics of our contemporary society, particularly within the context of Israel and its surrounding realities. Recognizing that individuals, and by extension communities, often exist in a state of internal arbitration between competing impulses – be they national aspirations, security concerns, or humanitarian ideals – can foster a more compassionate and constructive approach to dialogue.

The Civic Move: Initiate and participate in structured, facilitated dialogues designed to explore the multifaceted nature of "intermediate" perspectives on contentious issues. These dialogues should prioritize active listening and the exploration of shared anxieties and aspirations, rather than immediate consensus-building.

Practical Application:

1. Intergroup Dialogue Circles: Organize regular gatherings that bring together individuals with differing viewpoints on sensitive topics (e.g., Israeli-Palestinian relations, religious-secular divides within Israel, the role of the diaspora). The facilitation should be trained to guide participants towards understanding the internal struggles and competing "judges" that inform each perspective, drawing parallels to the benoni concept. The aim is not to resolve the conflict in one session, but to cultivate empathy and a deeper appreciation for the complexity of each person's lived experience and internal reasoning.
2. Educational Workshops: Develop workshops for educational institutions, community organizations, and workplaces that introduce the Tanya's framework of the benoni. These workshops would equip participants with the language and concepts to articulate their own internal conflicts and to recognize them in others, thereby fostering a more nuanced understanding of societal disagreements. The emphasis would be on the idea that acknowledging internal complexity is a strength, not a weakness, and a prerequisite for genuine dialogue.
3. Media Literacy and Narrative Analysis: Encourage critical engagement with media narratives that often present complex situations in binary terms (good vs. evil, right vs. wrong). By applying the benoni model, we can learn to identify and question oversimplified portrayals, seeking out the "intermediate" voices and the internal deliberations that are often silenced or ignored. This involves fostering a public discourse that values complexity and acknowledges the human struggle inherent in difficult decisions.

This civic move aims to move beyond adversarial approaches by acknowledging the inherent internal struggles that shape individual and collective actions. By embracing the benoni as a universal human experience, we can create spaces for more honest, hopeful, and ultimately more effective engagement with the challenges we face, fostering a sense of shared responsibility for building a more just and understanding future.

Takeaway

The Tanya's concept of the benoni offers a profound and hopeful perspective on the human condition. It reminds us that the struggle between our higher and lower natures is not a sign of failure, but a fundamental aspect of being human, a testament to our capacity for growth and connection with the Divine. This understanding empowers us to approach ourselves and others with greater compassion and to engage in the ongoing work of self-improvement and societal repair with renewed vigor, recognizing that in the dynamic arbitration of our inner lives, and in our shared communal journey, there is always the potential for light to prevail.