Tanya, Part I; Likkutei Amarim 13:6

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Hook

Ever feel like you're wrestling with yourself, caught between doing the right thing and, well, just wanting to chill or indulge a little? It’s like there are two voices in your head, one pushing you towards something good and the other whispering, "Psst, there's a shortcut... or maybe a really comfy couch." You're not alone! For centuries, Jewish thinkers have explored this internal tug-of-war. Today, we're going to look at a text that dives deep into this very human experience, offering a unique perspective on what it means to be "in between" – not quite a saint, not quite a sinner, but somewhere in the wonderfully messy middle. It’s a journey into understanding the complex landscape of our own hearts and minds, and how we can navigate it with a little more clarity and a lot more self-compassion. Think of it as a friendly guide to your own inner workings, brought to you by some brilliant minds from our tradition. We're going to unpack a key concept that helps explain why you might feel this way, and crucially, what it means for your spiritual journey. So, settle in, grab a cup of your favorite beverage, and let’s explore the fascinating world of the "intermediate person" in Jewish thought. This isn't about judging ourselves, but about understanding ourselves better, with all our beautiful complexities.

Context

Welcome! Today we’re exploring a text from the Tanya, a foundational work in Chabad philosophy. Think of it as a spiritual guidebook for everyday life.

Who, When, and Where

• The Author: Rabbi Shneur Zalman of Liadi (1745-1812), also known as the Alter Rebbe. He was a brilliant scholar and mystic who aimed to make complex spiritual ideas accessible to everyone. Imagine someone who could explain quantum physics using simple analogies – that was him for Jewish mysticism! He wanted to bridge the gap between deep intellectual understanding and practical, heartfelt practice. His teachings are meant to be lived, not just read.
• The Time: The late 18th and early 19th centuries. This was a period of great intellectual and spiritual ferment in Eastern Europe. There were new philosophical movements emerging, and Rabbi Shneur Zalman felt a strong need to articulate Jewish spirituality in a way that resonated with people grappling with these new ideas, while remaining deeply rooted in ancient tradition. He was writing during a time when many people were seeking deeper meaning and a more personal connection to their faith.
• The Place: Written in Eastern Europe, specifically in what is now Belarus and Ukraine. This region was a vibrant center of Jewish life, with many communities deeply engaged in Torah study and spiritual exploration. Rabbi Shneur Zalman traveled extensively, teaching and establishing Chabad communities, so his ideas spread far and wide. He was often on the move, but his home base was in these Eastern European towns.
• The Work: The Tanya is divided into several parts. We are looking at a passage from Part I, Likkutei Amarim (Collected Sayings). This section is considered the most foundational, laying out the basic principles of Chabad philosophy. It's where the Alter Rebbe introduces his central ideas about the soul, human nature, and the path to spiritual growth. It's like the prologue and first chapter of a grand, epic novel about the human spirit.

One Key Term Defined

• Benoni (בֵּינוֹנִי): This is our central term for today! In simple words, a benoni is a person who is "intermediate" or "in between." They are not perfectly righteous (tzaddik) nor are they fully wicked (rasha). Think of it like a balanced scale, or someone who's good at playing both offense and defense in a game. They have the capacity for both good and evil, and the struggle is ongoing. It’s the person who’s trying their best, but sometimes stumbles, and sometimes soars. They are the majority of us, and this teaching is specifically for them.

Text Snapshot

Here’s a glimpse into what the Tanya is saying about this "intermediate person":

"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.’'"

The text explains that for a benoni, the evil inclination is like a judge offering an opinion, but not a final decision. Another judge, the divine soul, contests this. God helps the good nature prevail.

Even when we’re doing great things, like studying Torah, the evil inclination might still be strong within us, just not "diffusing itself throughout the limbs of the body." It’s like a sleeping lion that’s not actively attacking, but is still there.

The Tanya advises, "Even if the whole world tells you that you are righteous, in your own eyes regard yourself as if you were wicked." This doesn't mean actually being wicked, but recognizing the potential for evil that still exists, so we stay humble and vigilant.

This vigilance is key because the evil inclination can "wake up again." Therefore, the benoni should always consider themselves in the process of striving, not as having arrived.

(Based on Tanya, Part I, Likkutei Amarim 13:6 - https://www.sefaria.org/Tanya%2C_Part_I%3B_Likkutei_Amarim_13%3A6)

Close Reading

Let's unpack these ideas together. This text is like a map of our inner world, and understanding it can be incredibly empowering. It's not about self-criticism, but about gaining a clearer picture of our spiritual landscape.

### The Inner Courtroom: Two Judges, One Verdict

The text begins by referencing a powerful idea from the Talmud: "intermediate people are judged by both [the good and evil natures]." This isn't just a theological concept; it's a vivid metaphor for the internal struggle we all face. Imagine your mind as a courtroom. In this courtroom, there are two main figures, each representing a different impulse within you.

• Judge #1: The Evil Inclination (Yetzer Hara - יצר הרע)

  • What it is: This is the part of us that seeks immediate gratification, pleasure, and self-interest. It’s the voice that says, "Just five more minutes of scrolling," "You deserve that extra slice of cake," or "Why bother helping them when you're tired?" It’s not inherently evil in the sense of being a demonic force, but rather a natural human drive that, if unchecked, can lead us away from our higher purpose.
  • Its Role in the Benoni: In the benoni, this inclination is not necessarily defeated or destroyed. Instead, it acts like a magistrate who offers an opinion or a legal argument. It presents its case, often very persuasively, advocating for its desires. The text likens it to giving an opinion on a point of law. It’s a presentation, a suggestion, a temptation. It might strongly argue for the benefits of a certain action, emphasizing the pleasure or ease it offers. For example, it might argue, "Studying Torah is great, but you've worked hard all day. You need to relax. This TV show is calling your name." It’s like a lawyer presenting their strongest arguments.
  • The "Left Part of the Heart": The text mentions the "left part of the heart" as the seat of these passions. This is a poetic way of describing the emotional and instinctual center of our being, where desires and impulses often originate. It’s the gut feeling, the immediate urge.

• Judge #2: The Divine Soul (Neshamah - נשמה)

  • What it is: This is the spiritual spark within us, our connection to the Divine. It’s the part of us that yearns for goodness, truth, and connection. It’s the voice that nudges you to be kind, to be patient, to seek meaning, and to do good deeds. It’s often quieter than the evil inclination, but it’s always there.
  • Its Role in the Benoni: This divine soul, rooted in the intellect (as the text notes, "the intellect is the forte of the divine soul"), acts as the opposing counsel in our inner courtroom. It challenges the arguments of the evil inclination. It reminds us of our values, our higher calling, and the long-term consequences of our choices. It might counter, "But think about how good you'll feel later if you stick to your goals," or "Remember that promise you made to yourself?" It’s like the prosecutor presenting evidence of a higher law.
  • The "Right Part of the Heart" and the Brain: The divine soul extends into the "right part of the heart" and crucially, into the brain. This signifies that our spiritual aspirations are not just emotional but also intellectual. We can think our way towards goodness, using our reason to understand and embrace higher values. The brain, where contemplation happens, becomes the battleground where the divine soul asserts its influence.

• The Arbitrator: God's Help

  • The Verdict: The text beautifully states, "the final verdict rests with the arbitrator." This arbitrator is, ultimately, God. The Sages say, "If the Holy One, blessed is He, did not help him, he could not overcome his evil inclination." This is crucial: we are not left alone in this struggle. God’s presence, often felt as a "glow radiated by the Divine light," illuminates our divine soul, strengthening our resolve and helping us choose the good.
  • Analogy: Two Lawyers and a Judge: Imagine two lawyers arguing a case. One makes a strong, perhaps emotionally charged, argument for immediate pleasure. The other presents a more reasoned, ethical argument. The benoni is the one who hears both sides. They are not automatically swayed by the first lawyer. They have the capacity to listen to the second lawyer and to weigh the arguments. And crucially, there's a judge who is predisposed to uphold justice and truth, and who will ultimately help the better argument prevail, especially when we actively seek that help.
  • Counterpoint: One might ask, "If God is helping the good side, why do we still struggle so much?" The Tanya's answer is that the help isn't a magical force that eliminates the struggle. Instead, it's an illumination, a strengthening of our own capacity to choose. The evil inclination’s opinion is presented, but it’s not necessarily implemented. The divine soul can challenge it. The final decision is ours, but we are given the divine assistance needed to make the right choice.

### The "Small City" and the Sleeping Lion

The text uses the metaphor of a "small city" to represent the human being, with its various parts (limbs, senses) acting like citizens or districts. The brain is the central command post.

• The Benoni's Control: The benoni is characterized by the fact that the evil inclination, even when it has gained some "control and dominion," doesn't have free rein. It doesn't get to dictate the actions of the entire "small city." The divine soul, residing in the brain and extending into the heart, has the power to govern the city.

  • Analogy: A City Under Martial Law (but not total occupation): Imagine a city where the mayor (divine soul) is in charge. However, there's a rebellious faction (evil inclination) that has managed to gain some influence in certain neighborhoods (passions). This faction can stir up trouble, voice its demands, and cause disruptions. But they don't control the mayor's office, the police headquarters (brain), or the overall city ordinances. The mayor can issue decrees that limit the rebellious faction's actions, preventing them from taking over the entire city. The city's resources (limbs) are ultimately directed by the mayor, not by the rebellious faction.
  • Analogy: A Ship Captain and a Stormy Sea: The human being is like a ship. The captain (divine soul) is in command, navigating. The evil inclination is like a powerful storm that can buffet the ship, making the journey difficult and tempting the captain to veer off course. The captain has the skill and the charts (Torah and Mitzvot) to stay on course, and the ship's engine (God's help) provides the power. The storm might make the waves rough, but it doesn't sink the ship if the captain remains vigilant and utilizes the ship’s resources effectively. The captain can still steer the ship towards its destination, even with the storm raging.

• The "Sleeping Lion" Analogy: The text then introduces another powerful image: "the evil in the [heart’s] left part of the benoni is in its innate strength, craving after all the pleasures of this world... it is no more than, for example, a magistrate or judge... the evil in the benoni is dormant, as it were, in the left part... but later it can wake up again."

  • What it Means: This means that the evil inclination, even when it's not actively leading you astray, still exists within you with its full potential for desire and temptation. It’s like a lion that is asleep. While it sleeps, it poses no immediate threat. You can walk around it, study, pray, and live your life. However, the lion is still a lion, with all its power and instincts. At any moment, it can awaken and spring into action.
  • Analogy: A Powerful Computer Program in Sleep Mode: Think of a very powerful, potentially distracting computer program installed on your device. When it's not running, your computer functions perfectly fine. You can do your work, browse the internet, and stay focused. However, the program is still there, its code intact. If you accidentally click on its icon, or if it has a hidden trigger, it can suddenly activate and start demanding your attention, pulling you away from your intended tasks. The benoni is aware that this program exists and can be activated.
  • Analogy: A Potent Spice in the Pantry: Imagine you have a very strong, perhaps even addictive, spice in your kitchen. You don't use it every day. Most of the time, your meals are perfectly balanced and healthy. But the spice is still there, potent and ready to be used. If you decide to use it, it can overpower the other flavors and create an imbalance. The benoni knows the spice is there and is careful not to overuse it, but also knows that the temptation to use it, or the possibility of accidentally adding too much, is always present.

• The Importance of Vigilance: This "sleeping lion" concept highlights why the text advises, "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 self-deprecation; it's about maintaining humility and vigilance.

  • Counterpoint: Why would the text tell us to see ourselves as wicked when we might be doing good deeds? Isn't that discouraging? The Tanya explains that this perspective is precisely what protects us from spiritual complacency. If we believe we've "arrived" and have conquered our evil inclination, we become vulnerable. We let down our guard, and that's when the sleeping lion is most likely to wake up.
  • Analogy: A Champion Athlete's Training: A world-champion athlete doesn't stop training just because they've won a medal. In fact, they often train harder. They know that complacency is the enemy of continued success. They continue to practice, to refine their technique, and to stay in peak physical condition, not because they are currently weak, but because they understand the constant effort required to maintain their position and to continue improving. They regard themselves as needing to stay sharp, as if they were still contenders facing fierce competition.
  • Analogy: A Firefighter's Preparedness: Firefighters are heroes, but they don't rest on their laurels after putting out a fire. They know that new emergencies can arise at any moment. They maintain their equipment, stay in shape, and continue their training. They operate as if a fire could break out at any second, not because they are currently failing, but because their job requires constant readiness. This constant preparedness is their strength.

### The "Truth" of the Benoni's Service

The text delves into the nature of the benoni's spiritual service, particularly their love for God during prayer.

• Temporary Love vs. Eternal Truth: The Tanya distinguishes between the intense love for God that a benoni might feel during prayer and the "true service" of a tzaddik (a truly righteous person). The benoni's love, while real and powerful, is often transient. It might be very strong during prayer but fade afterward. The verse, "The lip of truth shall be established forever, but a lying tongue is but for a moment," illustrates this. The tzaddik's love and connection are constant, like an established truth, while the benoni's intense feeling can be fleeting, like a momentary sensation.

  • Analogy: A Lightning Bolt vs. Sunlight: The intense love during prayer for a benoni can be like a brilliant lightning bolt – incredibly powerful, illuminating, and awe-inspiring, but brief. Sunlight, on the other hand, is a constant, steady source of warmth and light that sustains life. The tzaddik experiences something closer to sustained sunlight in their connection to God.
  • Analogy: A Sprint vs. a Marathon: The benoni's experience of intense love during prayer can be likened to a powerful sprint. They give it their all, reaching incredible speeds and bursts of energy for a short duration. A tzaddik, however, is running a marathon. Their pace might be steadier, but their endurance and consistent connection are what define their "true service." They are always moving forward, not just in bursts.

• The Benoni's "Truth" is Relative: However, the text offers a crucial nuance: "Nevertheless, in relation to the rank of the benonim, it is regarded as a truly perfect service in terms of their [level of] truth." This means that for a benoni, that intense, albeit temporary, love is their form of "true service" within their own spiritual capacity. It's a significant achievement for them.

  • Analogy: A Student's Progress Report: Imagine a student in a challenging class. They might not be getting perfect scores, but they are making significant progress from week to week. Their current grade, while not an "A+", is a "true" reflection of their hard work and understanding at this stage. It’s a perfect service for them at this point in their learning journey. Similarly, the benoni's fervent prayer is their perfect service for their current level.
  • Analogy: A Beginner Musician's Performance: A beginner violinist might play a piece with great passion and dedication, even if there are a few squeaky notes or slightly off rhythms. To them, and to their teacher who sees their effort and growth, it is a "true" and perfect performance for their current skill level. It's the best they can do now, and that effort itself is valuable.

• The Power of Reawakening: The benoni's divine soul has the ability to "reawaken this kind of love constantly." This means that the experience of intense love during prayer isn't a one-off event. Through preparation and intention, the benoni can tap into that spiritual energy again and again.

  • Analogy: Rekindling a Campfire: A campfire might die down to embers. It's not completely extinguished, but it needs to be rekindled. With a little effort – blowing on the embers, adding some dry leaves – you can bring it back to a vibrant flame. The benoni's prayer experience is like that. The embers of love are always there, and with the right preparation, they can be rekindled into a strong flame during prayer.
  • Analogy: Practicing a Skill: If you learn a new dance step, you might do it perfectly once during practice. Then, you might forget it for a while. But because you learned it, you can always go back and practice it again until it becomes more natural and consistent. The benoni can "practice" their connection to God, reawakening that feeling of love.

• Jacob as the Symbol of Truth: The text connects this concept of "truth" to Jacob, who is called "the middle bolt which secures [everything] from end to end." Jacob represents the benoni – the one who bridges the gap, who is in the middle, and whose attribute of truth is foundational.

  • Analogy: The Keystone in an Arch: In an architectural arch, the keystone is the central stone that locks all the other stones into place, making the arch stable and strong. Jacob, representing the benoni, is like that keystone. His "truth" – his commitment to striving, to balancing the two forces within him – secures his spiritual integrity and helps connect the higher and lower realms.
  • Analogy: A Strong Foundation: A building needs a strong foundation to stand tall and withstand the elements. The benoni's commitment to truth, to honest self-assessment and consistent effort, forms that foundational strength. It's not about reaching the penthouse immediately, but about building a solid structure from the ground up.

Apply It

This is where we take these profound ideas and bring them into our daily lives. It’s not about overhauling your entire existence, but about finding small, consistent ways to engage with these concepts.

### The "Inner Review" Practice: A Daily Moment of Honest Self-Assessment

This practice is designed to help you embody the benoni perspective described in the Tanya – acknowledging both your strengths and the ongoing presence of your inclinations, all while seeking Divine assistance. It's about cultivating awareness without self-judgment.

Goal: To spend 60 seconds each day (or slightly more, if you feel inclined) in a moment of honest reflection about your inner state.

When to do it: Choose a consistent time. The end of the day, before bed, is often ideal, as it allows you to reflect on the day's events. Alternatively, the beginning of the day can set a mindful tone.

How to do it (The 60-Second Ritual):

1. Find a Quiet Moment (10 seconds):

   • Sit or stand comfortably. Close your eyes gently, or soften your gaze. Take one deep, calming breath in through your nose and exhale slowly through your mouth. This is your moment to pause and transition from the external world to your inner landscape.
   • Why this step? Just like the benoni needs to create space for the divine soul to be heard above the noise of the evil inclination, we need to create internal quiet to hear our own inner voices. This brief pause helps us to mentally shift gears and become more receptive.

2. Acknowledge the Two "Judges" (20 seconds):

   • Silently ask yourself: "Where did my 'evil inclination' – my desire for immediate pleasure, comfort, or self-interest – influence me today?" Think of one specific instance. It doesn't have to be dramatic. Maybe it was wanting to procrastinate on a task, or snapping at someone, or indulging in a bit too much screen time.
   • Then, silently ask: "Where did my 'divine soul' – my desire for goodness, connection, or purpose – guide me today?" Think of one specific instance. Perhaps it was showing kindness, helping someone, resisting a temptation, or engaging in a meaningful activity.
   • Why this step? This is the core of the benoni experience. We're not pretending the "evil inclination" doesn't exist, nor are we solely focused on our good deeds. We are acknowledging both forces at play in our lives, just as the Tanya describes the "two judges" offering their opinions. This is about honest observation, not judgment.

3. Recognize God's "Help" (15 seconds):

   • Silently reflect on the instances where you felt you did choose the good, or where you resisted a negative impulse. Even if it was a struggle, acknowledge that there was a force within you, aided by Divine light, that helped you.
   • You can say silently, "Thank you for the help that enabled me to choose the good." Or, "I recognize the light that assisted me."
   • Why this step? This connects to the Tanya's emphasis that God "stands at the right of the destitute." We are not solely responsible for our good deeds; divine assistance is crucial. This step cultivates gratitude and reinforces our connection to that higher power that supports our efforts. It’s a reminder that we are not alone in the struggle.

4. The "As If" Mindset (15 seconds):

   • Bring to mind the teaching: "Even if the whole world tells you that you are righteous, in your own eyes regard yourself as if you were wicked."
   • Silently affirm: "I acknowledge the potential for both good and challenge within me. I will strive to remain humble and vigilant, knowing that the inclination for good is always present, as is the potential for challenge."
   • Why this step? This practice is crucial for preventing spiritual arrogance. By reminding ourselves that the "sleeping lion" is still present, we encourage continued effort and humility. It’s not about feeling guilty, but about maintaining a healthy awareness that encourages ongoing growth. It’s the benoni's secret weapon against complacency.

Potential Expansion (if you have more than 60 seconds):

• Specific Action: If you identified a moment where you succumbed to temptation, think of one small, concrete step you could take tomorrow to handle that situation differently. If you identified a moment of goodness, think about how you can cultivate more of that.
• Gratitude for the "Good" Moment: Spend an extra few seconds simply savoring the feeling of having acted on your divine soul's impulses.
• Affirmation of Effort: If you struggled but ultimately chose the good, silently affirm, "I am proud of my effort and my struggle."

Why this is doable: This practice requires minimal time and no special equipment. It's about a mental and spiritual shift, not a physical one. It integrates seamlessly into your existing routine. It’s like a quick spiritual "check-in" before bed or upon waking.

Counterpoint: Someone might think, "If I focus on the negative, won't that make me feel bad?" The intention here is not to dwell on negativity, but to achieve honest self-awareness. By acknowledging the "evil inclination's" influence without dwelling in shame, we disarm its power. It’s like acknowledging a shadow: once you see it, you can understand it, rather than being spooked by something unseen. The focus remains on the process of striving and the help we receive, not on self-condemnation.

Chevruta Mini

Gathering with a study partner, or chevruta, is a time-honored Jewish tradition. It’s about learning from each other and exploring ideas together. Here are a couple of questions to spark a conversation based on today's text.

### Question 1: The "Sleeping Lion" in Your Life

The Tanya describes the evil inclination in the benoni as a "sleeping lion" – present and powerful, but not always actively causing harm, yet capable of waking up.

• Discussion Prompt: Can you think of an area in your life where you feel this "sleeping lion" is present? Perhaps it's a habit you’ve managed to control for a while, a temptation you’ve resisted, or a desire that’s always lurking beneath the surface. How does the idea of this "sleeping lion" influence your approach to that area? Does it make you more vigilant, more confident, or perhaps a bit anxious?
• Possible Angles to Explore:
  • How do you "keep the lion asleep" through good habits or awareness?
  • What does it feel like to know it could wake up?
  • Does this concept help you be more forgiving of yourself when you slip up, knowing that the struggle is inherent?
  • How does the idea of God's help relate to managing this "sleeping lion"?

### Question 2: The "Intermediate" Identity

The concept of the benoni is that we are in between the tzaddik (righteous) and the rasha (wicked). The text suggests that even if the world sees us as righteous, we should view ourselves as benoni, striving and vigilant.

• Discussion Prompt: How does identifying as a benoni feel to you? Does it feel more realistic or perhaps more challenging than aiming to be a perfect tzaddik? What are the advantages of embracing this "intermediate" identity? Are there any potential downsides or misconceptions about this idea?
• Possible Angles to Explore:
  • Does the benoni label offer a sense of relief, as it acknowledges the reality of human imperfection?
  • What does it mean to "regard yourself as if you were wicked" without actually feeling wicked or despairing? How do you balance humility with self-acceptance?
  • How does the benoni perspective encourage continuous growth and learning?
  • If you were to explain the benoni concept to a friend, what analogy would you use?

Takeaway

Remember this: The journey of spiritual growth is an ongoing process of striving, awareness, and Divine assistance, and it’s perfectly okay to be in the wonderful, messy, and dynamic middle.