Tanya, Part I; Likkutei Amarim 13:6

Hook

Ever feel like you're wrestling with yourself? Like there's a good angel on one shoulder and a mischievous imp on the other, each trying to get you to do their bidding? You're not alone! Many of us experience this inner tug-of-war, wondering where we fit in the grand scheme of things. Are we good? Are we bad? Or somewhere in the messy middle? This feeling is so universal that ancient Jewish wisdom has a special name for it and offers a fascinating perspective on how to navigate it. Today, we're going to dive into a text that helps us understand this internal dynamic, not to judge ourselves harshly, but to gain clarity and find a path forward, no matter where we feel we are on our journey. We’ll explore what it means to be an "intermediate person" in Jewish thought and discover how this concept can actually empower us. Get ready to explore the fascinating landscape of the human heart and mind, with a little help from some very wise teachers from long ago.

Context

This teaching comes from a foundational work of Jewish philosophy called the Tanya. Let's break down the "who, when, and where" to get a better sense of this wisdom:

• Who: The Tanya was written by Rabbi Schneur Zalman of Liadi, a deeply influential Chasidic rabbi who lived in the late 18th and early 19th centuries in what is now Belarus. He was a scholar, mystic, and leader, and the Tanya is his magnum opus, intended to make profound spiritual ideas accessible to ordinary people.
• When: The late 1700s and early 1800s. This was a time of great intellectual and spiritual ferment in Eastern European Jewish communities.
• Where: The teachings originated in Eastern Europe, specifically in the regions where Rabbi Schneur Zalman lived and taught. The Tanya itself became a central text for Chabad Chasidism and has since spread globally.
• Key Term: Benoni (בֵּינוֹנִי)
  • What it means: In this context, a benoni is a person who is "intermediate." They aren't fully righteous (tzaddik) nor are they fully wicked (rasha). They exist in a state of balance or struggle between their good and evil inclinations. Think of them as being in the middle of the road, constantly navigating the path.

Text Snapshot

Here's a peek at what our text says about this inner struggle:

"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... 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.'" (Tanya, Part I; Likkutei Amarim 13:6)

Close Reading

This passage is like a fascinating blueprint for understanding the human psyche, especially when we're feeling pulled in different directions. It’s not about labeling ourselves, but about understanding the mechanics of our inner world. Let's unpack some of the key insights:

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

The text uses a brilliant metaphor: our heart and mind are like a courtroom with two judges representing our two main impulses.

• The "Evil" Inclination (Yetzer Hara - יֵצֶר הָרָע): This is not necessarily about being a "bad person" in a moralistic sense. It's more about the part of us that is driven by immediate gratification, self-interest, and the desire for physical pleasures. Think of it as the impulse that says, "Eat that whole cake now!" or "Skip that chore, it's boring!" The text likens this impulse to a magistrate. It presents its case, its opinion, its desire. It might suggest a certain course of action, a thought, or a feeling.
• The "Divine" Soul (Neshamah - נְשָׁמָה): This is the part of us that's connected to something higher, to our spiritual potential, to our capacity for empathy, kindness, and higher purpose. It’s the voice that whispers, "Maybe just one slice of cake" or "That chore is important, let's get it done." The text refers to this as the "divine soul in the brain" and the "good nature" dwelling in the right part of the heart. It acts as the opposing counsel, challenging the first judge's opinion. It presents its counter-arguments, its reasoning for a different path.

The really important part here is that the text emphasizes that the evil inclination is not necessarily in control. It has an opinion, it makes a suggestion, but it doesn't automatically win. It's like a lawyer making an argument, but the case isn't decided yet. This is crucial for anyone who feels they've had a "bad thought" and immediately feels guilty or condemned. The text is saying that the thought itself, the inclination, is not the final decision.

### The Role of the "Arbitrator"

So, if we have two opposing judges, who makes the final call? The text tells us: "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 hopeful idea! It means we are not left to fend for ourselves in this internal battle. The Divine presence, God, is actively involved in helping our good inclination prevail. This isn't about God magically making the bad thoughts disappear, but about God's presence acting as a force that empowers our inner goodness.

Think about it: When you're trying to resist a temptation, or trying to be patient when you're annoyed, and you feel a surge of strength, a moment of clarity, or a deeper resolve – the Tanya suggests that’s the Divine arbitrator at work, tipping the scales in favor of your better nature. It's like having a wise referee who ensures the game is played fairly and offers support to the side striving for righteousness.

This divine assistance isn't passive. It "illuminates the divine soul, that it may gain the upper hand and mastery over the folly of the fool and evil nature." This means our spiritual side gets a boost, a kind of inner spotlight that helps it see the situation more clearly and exert its influence. The analogy of light overcoming darkness is used, which is very powerful: even a little bit of light can dispel a lot of darkness. Similarly, even a small spark of divine connection can help our good nature shine through.

### The "Benoni" Status: A Constant Balancing Act

The text then dives into the specific state of the benoni, the intermediate person. This is where many of us can relate!

The benoni is characterized by the fact that their "evil nature is in its innate strength, craving after all the pleasures of this world." This doesn't mean they are constantly acting on these cravings. It means the potential for these desires is always there, residing in the "left part of the heart." This is the innate drive, the primal urge.

However, the crucial distinction is that this evil inclination "has no authority and power to diffuse itself throughout the limbs of the body." Why? Because, as we just learned, "the Holy One, blessed is He, 'stands at the right hand of the poor man,' helping him and irradiating his divine soul."

So, the benoni is someone who experiences these strong desires, but their actions are guided by their divine soul. Their intellect, empowered by God's help, has dominion over their physical impulses. Their thoughts, speech, and actions are aligned with the "good nature," even if the underlying desires are still present.

The text gives a crucial piece of advice for the benoni: "in your own eyes regard yourself as if you were 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."

This is a profound insight! It's a call for humility. Even if you feel you're doing many good things, the underlying impulses might still be strong. It's important not to become complacent or arrogant, thinking you've "conquered" your desires completely. Instead, maintain a healthy awareness that the struggle continues, and that every day requires renewed effort and reliance on divine assistance. This isn't about self-deprecation; it's about maintaining vigilance and a commitment to ongoing growth.

The text further explains that even someone deeply devoted to studying Torah might still have the "essence and substance" of the evil inclination present. The difference is that the evil inclination is not being acted upon. Its "garments"—the thought, speech, and act of the animal soul—are not being worn. The divine soul, through the intellect, governs the body's actions, directing them towards positive, Torah-commanded activities.

Even during moments of intense spiritual connection, like during prayer, the text notes that the divine soul's power over the animal soul is often described as a "preponderance" or "dominion," not a complete annihilation. "And one nation shall prevail over the other," the text quotes. This means there are times when the divine soul is ascendant, and times when the animal soul might reassert itself. This is why the benoni must constantly strive. The love of God experienced during prayer might fade afterward, and the evil inclination can "wake up again." This is a realistic portrayal of the ongoing spiritual journey.

The text concludes by emphasizing that the "attribute of truth" is key, and it's an "unbounded inheritance." This "truth" is connected to Jacob, who represents the "middle bolt" that holds things together. This suggests that integrity, honesty, and a commitment to truth are the foundational elements that allow us to navigate this complex inner world and maintain our balance. The benoni is constantly working to embody this attribute of truth, even when facing internal challenges.

Apply It

This teaching offers a powerful lens through which to view our daily lives. It's not about achieving some impossible state of perfection overnight, but about understanding the dynamic within us and finding practical ways to engage with it.

### Your Daily "Courtroom Check-In" (60 Seconds)

This week, try a simple, mindful practice each day to connect with the concepts we've explored. It takes less than a minute!

The Practice:

1. Choose a Moment: Pick a consistent time each day. It could be first thing in the morning, during a commute, or right before bed.
2. Pause and Breathe: Take one deep breath. Close your eyes if you feel comfortable.
3. Acknowledge the "Judges": Silently acknowledge the two forces within you. You can think of them as:
   • "The impulse for [something you might be tempted by or find difficult today, e.g., impatience, procrastination, a craving]."
   • "The impulse for [something positive and aligned with your values, e.g., patience, focus, kindness]."
4. Remember the Arbitrator: Silently say to yourself, "God is my helper." Or, "I have the strength within me, with Divine aid, to choose wisely."
5. Focus on Action: Briefly consider one small action you can take today that aligns with your good inclination. It doesn't have to be monumental. Maybe it’s choosing to respond calmly instead of reacting, or taking five minutes to do that task you've been avoiding.
6. Breathe Out: Take another breath and let go.

Why This Helps:

This practice is designed to:

• Increase Self-Awareness: It helps you recognize that these inner voices and impulses are normal, not a sign that you're "bad." You become more attuned to the subtle ways these inclinations manifest.
• Empower Your Choice: By acknowledging both sides and remembering the "arbitrator," you are subtly reinforcing your capacity to make a conscious choice. You're not just passively experiencing your impulses; you're actively engaging with them.
• Foster Humility and Gratitude: The reminder of divine assistance cultivates a sense of humility and gratitude, aligning with the benoni's need to not become complacent. It also reinforces the idea that you're not alone in your efforts.
• Promote Action: Focusing on one small, doable action shifts the focus from abstract concepts to concrete steps, making the teaching tangible and actionable in your daily life.

This isn't about judging yourself or trying to instantly become a tzaddik. It's about gently practicing awareness and consciously leaning into your better nature, knowing that you have support. Try it for a week and see what subtle shifts you notice in your internal dialogue and your daily choices.

Chevruta Mini

Imagine you're discussing this teaching with a friend. Here are a couple of questions to get your conversation going:

### Question 1: The "Magistrate" Analogy

The text describes the evil inclination as a "magistrate" who gives an opinion, but not a final decision. How does thinking of your "bad thoughts" or temptations this way change how you feel about them? Does it make them seem less powerful or less defining of who you are?

### Question 2: The Daily "Check-In"

We suggested a daily "Courtroom Check-In" practice. What's one specific situation you anticipate facing this week where this practice might be particularly helpful for you? How could you adapt the "one small action" step to fit that situation?

Takeaway

Remember this: The journey of the "intermediate person" is about consciously navigating the inner tug-of-war with divine assistance, always striving for truth and action aligned with our better nature.