Tanya, Part I; Likkutei Amarim 13:6

Hello there! Welcome, welcome! It's wonderful to have you here, embarking on this journey of Jewish learning. So, have you ever felt like you're juggling two completely different versions of yourself? One minute you're feeling super motivated to do good, and the next, well, let's just say a chocolate bar suddenly seems like the most important thing in the world. Or maybe you've heard people talk about being "good" or "bad" and wondered, "Where do I fit in?" If so, you're in the right place! Today, we're going to explore a fascinating idea from an ancient Jewish text that helps us understand this inner tug-of-war and how it plays out in our lives. We'll discover that maybe, just maybe, the way we experience these internal battles is actually a sign of something pretty special. Get ready to get a little philosophical, a little introspective, and a whole lot more understanding of yourself and the people around you.

Context in 4 Bullets

• Who & When: This text comes from the Tanya, a foundational work of Chabad philosophy written by Rabbi Shneur Zalman of Liadi in the late 18th century. It's considered a deeply spiritual guide for everyday Jewish life. Think of it as a wise, ancient teacher sharing timeless wisdom.

• Where: The Tanya was written in Eastern Europe, but its ideas about the human heart and soul have traveled across the globe and continue to resonate with people from all walks of life. It's a text that aims to be accessible to anyone seeking to understand themselves better.

• The Big Idea: This particular passage is discussing different spiritual levels of a person, focusing on the "intermediate" person. It's trying to explain that most of us aren't perfectly good or perfectly "wicked." Instead, we exist in a dynamic state, constantly navigating the push and pull between our desires.

• Key Term: Benoni

  • Benoni (pronounced ben-OH-nee) is a Hebrew word that literally means "intermediate" or "in between." In the context of this text, it describes a person who isn't fully righteous (tzaddik) nor fully wicked (rasha). They're in the middle, experiencing both good and bad inclinations.

Text Snapshot

Here's a little peek at what our text says:

"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..."

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

Close Reading

This passage is packed with amazing insights, and it can feel a bit like unpacking a gift! Let's break down a few key takeaways that can really help us understand ourselves better.

### Insight 1: The Inner Courtroom

Imagine your heart and mind as a kind of internal courtroom. The text describes two "judges" or "magistrates" within us:

• The Evil Inclination (Yetzer Hara): This is like one judge. It represents our desires, our urges, our instinct to seek pleasure and avoid pain, and sometimes our less-than-noble impulses. It speaks up, making its case for what it wants. The text places its "opinion" in the "left part of the heart." Think of this as the part of you that might whisper, "Just one more cookie," or "Maybe I can skip that chore."

• The Divine Soul (Neshama): This is like the other judge. It represents our higher aspirations, our connection to something greater, our capacity for goodness, reason, and spiritual growth. It also makes its case. The text says this "divine soul" is in the "brain" and extends to the "right part of the heart," the "abode of the good nature." This is the part of you that feels a pull towards kindness, learning, or helping others.

The crucial point here is that these two judges are constantly in dialogue, presenting their arguments. It’s not that one always wins immediately. The text cleverly says the evil inclination gives its "opinion on a point of law," but it's not necessarily the "final decision." This is a game-changer! It means that even when you feel a strong urge towards something not-so-great, it's just an opinion being presented. It doesn't automatically mean you're doomed to act on it.

### Insight 2: The Divine Arbitrator and the "Small City"

So, if we have two judges, who makes the final call? The text introduces a third, incredibly important figure: The Holy One, blessed is He. This Divine presence acts as the ultimate arbitrator. The text explains that G-d "stands at the right of the destitute to deliver him from the judges of his soul." This is a beautiful metaphor! It means G-d is on the side of our good inclination, helping us make the right choice.

The text also uses the fascinating metaphor of the "small city" to represent our body and its various parts (limbs, senses, etc.). When the evil inclination gains "control and dominion" over this "small city," even temporarily, we might be considered "wicked" at that moment. However, for the benoni, the intermediate person, the evil inclination doesn't have total rule. It can voice its opinion, but the divine soul, empowered by G-d's help (which the text describes as a "glow radiated by the Divine light"), can gain the "upper hand and mastery."

This means that even if you sometimes act on an impulse you later regret, it doesn't define your entire being. The divine spark within you, with G-d's help, is constantly working to guide you. It's like having a wise referee who's always on your team, helping you navigate the internal game. The battle is real, but you are not alone in it. Your capacity to contemplate the evil inclination's suggestion, rather than immediately acting on it, is a sign of this divine arbitration at work.

### Insight 3: The Humble Benoni

This passage offers a profound perspective on humility, especially for those who identify as benoni (intermediate). The text quotes our Sages: "Even if the whole world tells you that you are righteous, in your own eyes regard yourself as if you were wicked." Now, this sounds a bit harsh, but it’s not meant to make us feel bad! It’s a powerful tool for staying grounded.

The reason for this perspective is that the evil inclination, even when not acting on its impulses, remains "in its innate strength" within the benoni. It hasn't been "nullified" or "dissolved" like it might be in a truly righteous person (tzaddik). The evil inclination might be dormant, like a sleeping person, but it can still wake up. Even someone deeply devoted to studying Torah or praying might still have this powerful inner inclination present.

Therefore, the text advises not to accept the world's opinion that the evil in you has been completely overcome. Instead, we should consider ourselves as if the essence of the evil is still there, in its full strength. This isn't about self-condemnation; it's about maintaining a state of vigilant self-awareness and humility. It encourages us to keep striving, to keep working on ourselves, and to never become complacent. It’s a reminder that true spiritual growth is a lifelong process, and acknowledging the ongoing presence of our inclinations, even when we're doing well, is part of that journey. This humble self-assessment is what keeps the "truth" alive within us, preventing us from falling into spiritual arrogance.

Apply It

This week, let's try a tiny practice inspired by the idea of the "inner courtroom" and the "divine arbitrator." It takes less than a minute a day!

The 60-Second Check-In:

• Once a day, perhaps in the morning or evening, take just 60 seconds to pause.
• Close your eyes for a moment.
• Take a deep breath.
• Ask yourself internally: "What 'opinions' are my inner judges presenting today? Which inclination is speaking loudest right now?"
• Simply notice it without judgment. Is it a desire for comfort? A pull towards a task? A moment of frustration?
• Then, gently bring to mind the idea of the "arbitrator" – the divine spark within you that can help you choose. You don't need to force a decision, just acknowledge that there's a force within that can guide you towards what feels more aligned with your higher self.
• End with a quiet thought of gratitude for this inner capacity to discern and choose.

That's it! Just a brief moment to check in with your inner world. This practice is about building awareness, not about achieving perfection overnight.

Chevruta Mini

Grab a friend, family member, or even just talk to yourself in the mirror! Here are two questions to spark a little conversation:

1. The text talks about the "evil inclination" giving an "opinion" but not necessarily having the "final decision." Can you think of a time when you felt a strong urge to do something, but you managed to pause and make a different choice? What do you think was happening internally during that moment?
2. The idea of regarding yourself "as if you were wicked" even if the world calls you righteous is a bit counter-intuitive. What do you think is the benefit of this kind of humble self-assessment? How might it help someone grow?

Takeaway

Remember this: The ongoing dialogue between your good and challenging inclinations, guided by a Divine arbitrator, is a sign of your living, growing soul.