Tanya, Part I; Likkutei Amarim 13:6

Hook

Remember those camp songs? The ones where we'd all belt out a simple melody, voices blending under the stars, feeling like we were part of something bigger? Like, "Olam Chesed Yibaneh" – "The world is built with love." It felt so pure, so straightforward. But then, the next morning, maybe you overslept, or argued with your bunkmate, and that feeling of pure, unadulterated good seemed… a little harder to hold onto. That’s the feeling this Tanya passage is talking about. It’s like trying to keep that campfire glow going when the morning dew starts to settle.

Context

This passage from Tanya, specifically Likkutei Amarim chapter 13, is diving deep into the spiritual lives of different kinds of people. Think of it like navigating a forest:

The Inner Compass

• Imagine you're hiking and you've got a compass. The Tanya is giving us a guide to understand our own internal compass. It’s not just about knowing north and south, but about understanding the subtle pulls and pushes within us.
• We’re talking about the "small city" – that's you, your whole being! And within this city, there are these two powerful forces, like two seasoned guides in the wilderness. One guide is all about taking the easy, tempting path, maybe leading you to the juiciest berries, but also towards a hidden ravine. The other guide, however, is focused on the long, steady ascent, the one that might be tougher at first but leads to the breathtaking vista.
• This passage helps us understand that most of us aren't purely one or the other. We're more like hikers who have both guides with us, and sometimes one's voice is louder, sometimes the other. The challenge is learning to listen, to discern, and to ultimately let the wisest guide lead the way.

Text Snapshot

"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 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."

"Thus, when the divine soul gains strength and ascendancy over the animal soul, in the source of gevurot which is binah, through pondering on the greatness of G–d, the En Sof, blessed is He, thereby generating intense and flaming love of G–d in the right part of his heart—then the sitra achara in the left part is subdued."

Close Reading

This passage is a masterclass in understanding the human psyche through a spiritual lens. It's not about black and white, good and evil in a simplistic sense, but about the dynamic interplay within our very being. The Tanya is presenting us with a sophisticated model of spiritual development, focusing on the benoni, the "intermediate person."

Insight 1: The Internal Courtroom and the Divine Advocate

The Tanya uses a powerful legal metaphor: "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.’” This is incredibly insightful for our everyday lives. Think about it: when we’re faced with a decision, especially a tough one, it often feels like there are competing voices inside us. The text describes these as two "magistrates" or "judges" in the "left part of the heart" (representing the animal soul) and the "divine soul in the brain" extending into the "right part of the heart."

The evil inclination, the animal soul, might present its case based on immediate desires, pleasures, or fears. It argues for the quickest, easiest, or most self-serving route. This is like a judge who lays down a ruling based on a narrow interpretation of the law, focusing only on the immediate circumstances. However, the Tanya immediately counters this by saying it's not a "final decision to be implemented in deed." Why? Because there’s another judge, the divine soul, actively contesting this opinion. This divine soul, rooted in our intellect and aspiration for holiness, presents a counter-argument, a higher perspective, a long-term vision.

This is where the concept of G-d intervening becomes crucial: "the Holy One, blessed is He, who comes to the aid of the good nature." G-d doesn't just stand back and watch; G-d is actively involved, acting as the ultimate "arbitrator." This help comes through the "glow radiated by the Divine light," illuminating our divine soul so it can gain the "upper hand and mastery."

How this translates to home/family life: This internal courtroom is constantly in session in our homes. Think about when you’re tired and your child asks for a snack right before dinner. Your animal soul might whisper, “Just give it to them, it’s easier, you don’t want a tantrum.” But your divine soul, your better judgment, might say, “No, it will spoil their appetite, and it’s important for them to learn patience and healthy eating habits.” The Tanya teaches us that even when the “easier” option seems compelling, there’s always that divine spark, that higher wisdom, that can help us make the better choice. It reminds us that G-d is on our side, helping us to choose the path of truth and love. It’s not about eradicating the “evil inclination” entirely, but about recognizing its arguments, acknowledging them, and then consciously choosing to amplify the voice of our divine soul. This is the essence of spiritual growth: not the absence of struggle, but the skillful navigation of it, with G-d as our ultimate advocate and guide.

Insight 2: The "Wicked" Appearance vs. the Humble Reality of the Benoni

This is perhaps the most challenging and liberating part of the passage. The Tanya states that even a benoni – an intermediate person – can be "likened to a 'wicked man'" in a specific sense. This is because, even though G-d’s help prevents the evil inclination from fully dominating the limbs and actions, its "innate strength" and "craving after all the pleasures of this world" remain potent. The evil is not nullified; it's merely restrained from exercising its full dominion over the physical body.

The passage then quotes the Sages: “‘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 or guilt. It's a profound psychological and spiritual strategy. The Tanya emphasizes that this is not about being actually wicked. Rather, it's about maintaining a constant state of self-awareness and humility. A benoni should consider himself "as if the very essence of the evil is in its full strength and might, in the left part, as from birth." This is not to say the evil has gained strength through indulgence (though it can!), but rather that its potential for mischief is always present and potent.

The danger, according to the Tanya, is complacency. If we believe that our good deeds have somehow “dissolved” the evil inclination, we risk becoming like a tzaddik (a righteous person) without truly reaching that level. The Tanya argues that even for someone deeply immersed in Torah study, the animal soul might still be present in its "full strength and might" in the left part of the heart. The difference is that its "garments"—the thought, speech, and act driven by the animal soul—are not being "invested in the brain, mouth, and hands" because the divine soul has gained "supremacy and dominion over the heart." The divine soul is ruling over the "small city," making the body a vehicle for good, but the underlying potential for evil remains.

How this translates to home/family life: This is a game-changer for how we approach our family relationships and our own personal growth. How often do we see ourselves as "good parents" because we provide for our families, or because we're generally patient? This passage challenges that perception. It encourages us to adopt a posture of humility, to recognize that the capacity for impatience, for selfishness, for anger, is always there, even when we're acting lovingly and constructively.

This humble self-assessment prevents us from becoming self-righteous. If we see ourselves as "as if wicked," we remain vigilant. We understand that our moments of kindness and love are not automatic states of being, but rather conscious choices, facilitated by G-d's help, that keep the animal soul's influence at bay. This means we are more likely to be forgiving of our own slips, and more importantly, more compassionate and understanding when our family members stumble. We don't expect perfection from them, nor should we expect it from ourselves. Instead, we focus on the ongoing effort, the constant engagement with the divine spark, and the humility to acknowledge that the battle is ongoing. This fosters a family environment that is realistic, compassionate, and grounded in ongoing spiritual effort, rather than fragile perfection.

Micro-Ritual: The "Inner Advocate" Blessing

Let's create a simple, actionable ritual inspired by this idea of the divine soul acting as our advocate. This can be done any time, but it’s particularly powerful before a challenging conversation, a moment of potential conflict, or even just when you feel that inner tug-of-war.

The Ritual:

1. Find Your Right Hand: Take a moment to focus on your right hand. In Kabbalistic thought, the right side often represents kindness, expansion, and G-d’s benevolent aspect. This hand will symbolize the divine soul, our inner advocate.

2. The "Inner Advocate" Blessing: Place your right hand gently over your heart, or hold it up slightly in front of you. Close your eyes for a moment and softly say, or even just think with deep intention:

   "Ribbon shel Olam, Source of all Goodness, thank You for the divine spark within me. Help my inner advocate, my divine soul, to speak clearly and with wisdom. May its voice be heard, guiding my thoughts, words, and actions towards truth, love, and compassion. Amen."

3. Singable Line Suggestion: As you do this, you can hum a simple, uplifting niggun (a wordless melody). A good one to try is a gentle, ascending melody, almost like a question being asked and then a peaceful resolution. Think of the melody of “Shalom Aleichem” but much slower and more introspective. Or, you could try singing the phrase: "Ya-hazor li etz-ri..." (May He return my strength/support to me...) – adapting a line from a prayer, focusing on the plea for inner strength.

Why this works:

• Tangible Anchor: Using the right hand provides a physical anchor for the abstract concept of the divine soul. It makes the internal process more concrete.
• Intentionality: The blessing is a clear declaration of intent. You are actively calling upon your inner wisdom and G-d’s help. It’s not passive; it’s an active engagement.
• Humility and Hope: The blessing acknowledges G-d’s role as the ultimate helper, fostering humility, while also affirming the presence and power of the divine soul within you, offering hope.
• Empowerment: It empowers you by reminding you that you have an internal advocate, a source of wisdom and strength, ready to help you navigate life’s challenges.

Campfire Connection: Just like singing together at camp created a shared feeling of strength and connection, this micro-ritual connects you to your inner strength and to G-d, creating a sense of inner unity and resilience. It’s a personal campfire of the soul, kindled by intention and divine light.

Chevruta Mini

Let's ponder this together, like we used to around the campfire, sharing our thoughts:

Question 1

The Tanya says that even in our prayers, when our divine soul is most engaged, the evil inclination is merely "dormant, as it were." Does this idea of the evil inclination being "dormant" rather than "destroyed" make the spiritual journey feel more realistic or more daunting to you? Why?

Question 2

The Tanya encourages us to see ourselves "as if wicked" even when the world sees us as righteous. How could adopting this humble, vigilant perspective change how you interact with your family members, especially during moments of disagreement or frustration?

Takeaway

The Tanya is teaching us that spiritual life isn't about achieving a perfect, static state, but about the ongoing, dynamic process of navigating the competing forces within us. We are not defined by the absence of struggle, but by our conscious choice to listen to our divine advocate, to allow G-d's light to illuminate our path, and to do so with a humble, vigilant heart. This "intermediate" state, the benoni, is where the real work happens, and it’s in this continuous effort, this constant arbitration between our inner judges, that we find our deepest connection to G-d and to each other. So, let's choose to be vigilant, humble, and to always lean into that inner advocate, knowing that G-d stands with us, always ready to help us choose the right path.