Tanya, Part I; Likkutei Amarim 13:6

Hook

(Singing, with a slightly wistful, then energetic tone)

“Campfires crackle, stars ignite, Shadows dance in pale moonlight. Stories told, and songs we raise, In these warm and holy days. But when the summer sun departs, And life calls us back to our hearts, How do we keep the spirit bright, And carry home that sacred light?”

Remember those nights at camp, when the fire was the center of everything? The flames would leap and dance, casting long, flickering shadows that seemed to hold secrets and stories within them. We’d huddle close, sharing laughter and sometimes even a few tears, under a blanket of stars so thick you could almost touch them. There was a palpable energy in the air, a feeling of connection not just to each other, but to something ancient and profound. We’d sing songs, some old favorites, some new ones that we learned together, and the melodies would weave through the trees, carrying our voices up to the heavens. It felt like a world away from our everyday lives, a sanctuary where the noise of the world faded and the quiet wisdom of our heritage could truly be heard.

And then, as the last embers glowed and the night air grew crisp, we’d pack up our sleeping bags, the songs still echoing in our minds. The transition back to the hustle and bustle of home could feel jarring, couldn’t it? Like the magic had to be left behind, packed away with the sunscreen and bug spray. But what if I told you that the energy of those campfires, the depth of those starlit conversations, the very essence of what made those moments so special, isn't just a summer fling? What if it's something we can actually bring home and cultivate, day by day, in the midst of our busy lives? That’s what the Tanya is here to help us explore. It’s like a map, showing us how to keep that inner campfire burning, even when the wood is scarce and the days are long.

Context

This passage from the Tanya, specifically Likkutei Amarim chapter 13, section 6, dives deep into the fascinating, and sometimes bewildering, concept of the "benoni," or the intermediate person. It’s a sophisticated exploration of our inner spiritual landscape, and it offers us a powerful framework for understanding our own struggles and triumphs.

The Inner Wilderness

• The Dual Nature: At its core, the Tanya here is talking about the constant interplay between our two souls: the divine soul, which yearns for holiness and connection to G-d, and the animal soul, which is driven by our physical needs and desires. Think of it like being on a hike in the wilderness. You have your trusty compass (your divine soul), guiding you towards your destination, but you also have the tempting call of a comfortable resting spot by a babbling brook (your animal soul), promising immediate gratification.

The "Small City" Within

• Our Internal Governance: The text uses the metaphor of a "small city" to represent our inner world. This city has different districts, like the heart and the brain, and various officials or magistrates. In this city, the divine soul and the animal soul are like two judges, each presenting their case. The animal soul might argue for indulging in immediate pleasures, while the divine soul advocates for delayed gratification and spiritual pursuits.

The Divine Arbitrator

• G-d's Constant Presence: The most crucial element here is the understanding that G-d Himself acts as the ultimate arbitrator. He doesn’t just leave us to wrestle with these internal forces alone. The Tanya explains that G-d “stands at the right of the destitute to deliver him from the judges of his soul.” This isn’t about G-d intervening to magically eliminate our struggles, but rather about His constant, radiant presence that empowers our divine soul to gain the upper hand. It’s like the sun rising over the wilderness, naturally illuminating the path and making the temptations less appealing.

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], 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..."

Close Reading

This section of the Tanya is a masterclass in self-awareness, offering us a profound understanding of our internal dynamics. It unpacks the concept of the benoni (the intermediate person) not as someone who is merely "okay" or "average," but as someone who is actively engaged in a constant, internal negotiation. The text is rich with imagery and nuanced distinctions, and by delving into it, we can gain invaluable insights for navigating our own lives.

Insight 1: The "Benoni" is Not Passive, But Actively Engaged

The text powerfully reframes the common perception of an "intermediate" person. It’s not about being lukewarm, but about being in a state of active, dynamic tension. The Tanya explains, "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 isn't a passive judgment. The word "judged" here implies an ongoing evaluation, a constant weighing of options. The "judges of his soul" are our two primary impulses: the divine soul, which pulls us towards holiness and G-d, and the animal soul, which pulls us towards physical desires and ego.

The key phrase here is that the evil nature in the benoni 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." This is a critical distinction. Unlike a fully wicked person where the evil inclination might have free rein, or a fully righteous person where it's been eradicated, in the benoni, the evil inclination has a voice, but it’s a voice that is constantly being challenged. It’s like a lawyer presenting a case, but that case is immediately met with a counter-argument. This internal debate is the hallmark of the benoni.

The text continues, "It is, therefore, necessary to arbitrate between the two, and the final verdict rests with the arbitrator." This arbitrator is G-d Himself, who "stands at the right of the destitute to deliver him from the judges of his soul." This means that while we experience this internal tug-of-war, we are not alone. G-d's presence is the ultimate factor that tips the scales, not by magically removing our desires, but by empowering our divine soul.

Translation to Home and Family Life:

This insight is incredibly liberating for our home and family life. So often, we fall into the trap of self-judgment, feeling like we should be better, more patient, more organized, more spiritual. When we see our children struggling with homework, or we ourselves feel overwhelmed by household chores, it’s easy to get discouraged. But the Tanya teaches us that this internal struggle is not a sign of failure, but a sign of being alive and engaged with our spiritual potential.

• Embrace the "Work in Progress": Instead of aiming for a mythical state of perfection, we can embrace the reality of being a benoni. This means recognizing that there will be moments of temptation, moments of internal conflict, and moments where we don't act as perfectly as we'd like. This is normal! It’s the very process of growth. For parents, this means being more compassionate with ourselves. When we lose our temper, or snap at a child, it’s not the end of the world. It’s an opportunity to acknowledge the struggle, to apologize, and to recommit to the good. This self-compassion then extends to our children. We can teach them that making mistakes is part of learning, and that the important thing is to keep trying.

• The Power of Dialogue, Not Dictatorship: The idea of two judges presenting their opinions before an arbitrator is a powerful model for communication within the family. Instead of imposing our will or expecting immediate obedience, we can foster an environment where different perspectives are heard. When there's a conflict between siblings, or between parents and children, we can try to facilitate a discussion where each person can express their "opinion" (their feelings, their needs, their arguments) before arriving at a resolution. This doesn't mean every opinion gets equal weight or that every desire is fulfilled, but it acknowledges the internal "judges" at play. The "arbitrator" in this scenario is the shared value of family harmony, mutual respect, and love, guided by the wisdom of Jewish tradition. We can help our children understand that different desires and opinions can coexist, and that the goal is to find a way forward together, with G-d’s help. This cultivates a sense of agency and problem-solving skills, rather than simply following orders.

Insight 2: The "Evil" Inclination is Not Eradicated, But Managed Through Divine Aid

The Tanya's description of the evil inclination in the benoni is particularly nuanced. It's not about the evil being annihilated, but about it being kept in check, or "dormant," through G-d's assistance. The text states, "Yet, inasmuch as the evil in the [heart’s] left part of the benoni is in its innate strength, craving after all the pleasures of this world, not having been nullified in its minuteness in relation to the good, nor having been relegated from its position to any degree—except insofar as it has no authority and power to diffuse itself throughout the limbs of the body, because the Holy One, blessed is He, 'stands at the right hand of the poor man,' helping him and irradiating his divine soul."

This is crucial. The animal soul's desires are still present, still strong ("in its innate strength," "craving after all the pleasures"). It hasn't been "nullified" or "relegated." However, it lacks the "authority and power to diffuse itself throughout the limbs of the body." This is where G-d’s help comes in. The "glow radiated by the Divine light" illuminates the divine soul, giving it the strength to gain "upper hand and mastery."

The text elaborates with a compelling analogy: "The evil in the benoni is dormant, as it were, in the left part, during the recital of the Shema and the Prayer [Amidah], when his heart is aglow with the love of G–d, but later it can wake up again." This shows that the state of spiritual ascendancy is not permanent; it's a dynamic process. Even someone deeply engaged in prayer, experiencing a surge of divine love, can find that the animalistic desires re-emerge afterward. This isn't a sign of hypocrisy, but of the ongoing nature of spiritual work.

The Tanya even goes so far as to say that Rabbah, a great sage, considered himself a benoni, despite his immense devotion. Why? Because "his mouth never ceased from study, and his desire was in G–d’s Torah, day and night... Hence he appeared in his own eyes like a benoni who prays all day." Even with such profound dedication, the internal "dormancy" of the evil inclination, rather than its eradication, kept him in the category of benoni.

Translation to Home and Family Life:

This perspective offers a profound shift in how we approach discipline, habit formation, and even our own spiritual practices within the family. It moves us away from a model of expecting immediate, permanent change and towards one of consistent effort and managed challenges.

• Discipline as Guidance, Not Eradication: When we discipline a child, we are often trying to curb undesirable behaviors. The Tanya teaches us that the underlying desires might not disappear overnight, or even ever completely. Our goal isn't to "eradicate" the child's urge to grab a toy or to speak out of turn, but to help them manage it, to teach them the "laws of the land" of our family. Just as the divine soul gains mastery over the animal soul, we can help our children develop the internal "magistrates" of self-control and consideration for others. This means consistent guidance, setting boundaries, and providing opportunities for practice, rather than expecting a single correction to permanently "fix" a behavior. It’s about helping them develop their internal "arbitrator" – their conscience, informed by our values.

• The "Prayer" of Everyday Life: Recognizing Transient Spiritual Moments: The analogy of prayer being a time when the evil inclination is dormant is powerful. In our homes, we often experience moments of genuine connection, peace, and spiritual uplift – perhaps during Shabbat dinner, a family learning session, or even a quiet moment of shared laughter. These are our "prayer times." The Tanya reminds us that these moments are precious, but they are also transient. The "evil inclination" (the mundane worries, the distractions, the individual desires) can "wake up again" after the meal or the activity concludes.

  This understanding helps us manage expectations. We shouldn’t be discouraged if the harmony of Shabbat dinner doesn't magically extend to the chaotic aftermath of getting everyone ready for school on Sunday morning. Instead, we can learn to cherish those "prayer times" for what they are – opportunities for G-d’s light to shine brightly, allowing our divine souls to gain the upper hand. We can also learn to prepare for the "waking up" of the less desirable inclinations by proactively building in routines and strategies that reinforce the positive values learned during those special moments. It’s like setting up camp with good anchors, knowing that the winds might pick up later. The consistent practice of reinforcing positive behaviors and values, even after the "moment" has passed, is the true work of the benoni in the home.

Micro-Ritual

This ritual is designed to bring the spirit of the Tanya's "benoni" into your home, specifically for Friday night or as a bridge to Havdalah, focusing on acknowledging and navigating our internal landscape. It’s about creating a small, intentional moment of spiritual arbitration within the family.

The "Inner Arbitrator" Moment

Goal: To consciously acknowledge the internal dialogue between our desires and our aspirations, and to invite G-d’s presence into our decision-making, both individually and as a family.

When to do it:

• Friday Night: As you gather for Shabbat dinner, before you begin eating or singing.
• During Havdalah: After the kiddush and besamim (spices), but before the ner (candle), as a way to transition from the sacred to the mundane.
• Anytime: During a family meal, or at the start of a family activity where you want to encourage mindful engagement.

Materials:

• None required, but a simple candle or a moment of quiet reflection can enhance it.

The Ritual (can be led by anyone):

(Start with a warm, inviting tone, perhaps a gentle melody playing softly in the background if appropriate.)

"Shabbat Shalom, everyone! Or as we transition into the week, 'Shavua Tov!' As we gather here, whether it's to welcome the holiness of Shabbat or to say goodbye to it, our Sages teach us about the wonderful, intricate landscape within each of us. They talk about a 'small city' inside our hearts and minds, where different 'judges' are always presenting their cases."

(Pause for a moment, allowing people to absorb this.)

"One judge might be our desire for comfort, for immediate pleasure, for taking the easy route. It whispers, 'Just relax,' or 'Why bother?' This is our animal soul, and it’s a natural part of us, craving the good things in life. Think about that feeling after a long day – the urge to just collapse on the couch, or to grab something quick and easy to eat."

(Make a gentle, inviting gesture, perhaps with your hand.)

"But then, there's another judge, the divine soul within us, which yearns for connection, for purpose, for holiness. It whispers, 'Let's connect,' or 'Let's do something meaningful,' or 'Let's be patient and kind.' This is the part of us that feels drawn to G-d, to Torah, to loving our family and community."

(Bring your hands together, as if holding something precious.)

"And in this beautiful 'small city' of our lives, these two judges are always having a conversation. Sometimes it feels like a debate! The Tanya tells us that we, as 'intermediate people' – and that’s most of us! – are constantly navigating this. The key is that we are never alone in this arbitration."

(Look up, with a hopeful and inclusive expression.)

"The ultimate Arbitrator, the Holy One, blessed is He, is always standing at our right hand, helping us. He doesn't take away our desires, but He illuminates our divine soul, giving it the strength to make wise choices. He helps us to choose the path of truth and connection."

(Now, for the interactive part. You can do this individually or as a group.)

"So, let's take a moment, just one quiet moment, to listen to our own internal judges. What is one thing your 'animal soul' might be nudging you towards right now – something that is good and pleasurable, but perhaps not the most elevated choice?"

(Pause for 15-30 seconds, allowing for silent reflection.)

"And now, what is one thing your 'divine soul' is yearning for, that would bring you closer to holiness, to connection, to meaning, even if it requires a little more effort?"

(Pause again for 15-30 seconds.)

"Now, let’s imagine that ultimate Arbitrator, G-d, illuminating our hearts. Let's ask for His help to find that balance, that wisdom, that strength to choose the path that truly nourishes us and our family."

(Optional: If doing this on Friday night, you could say:) "As we begin this Shabbat meal, may our conversations, our food, and our time together be blessed by this inner arbitration, allowing us to truly connect and be uplifted."

(Optional: If doing this for Havdalah, you could say:) "As we transition from Shabbat to the new week, may we carry this awareness of our inner judges and the wisdom of the Arbitrator with us, making mindful choices throughout the week."

(Conclude with a warm smile and perhaps a gentle blessing.)

Sing-able Line/Niggun Suggestion:

You could sing a simple, contemplative niggun (a wordless melody) that feels like a gentle questioning and then a hopeful resolution. Or, a simple, repetitive chant like:

(Melody: Simple, ascending and descending notes, like a lullaby)

“Inner judges, speak to me, Divine soul, what will it be? G-d’s light guides, so clear and true, Helping me, and helping you.”

Why this works:

• Experiential: It directly engages the participants in reflecting on their inner dialogue.
• Accessible: The language is simple and relatable, avoiding jargon.
• Empowering: It frames internal conflict not as a flaw, but as an opportunity for growth, with G-d as a supportive partner.
• Adaptable: It can be done quickly and seamlessly integrated into existing family routines.
• Connects to Text: It directly illustrates the concept of the two souls, the "judges," the "arbitrator," and the role of G-d's assistance.

Chevruta Mini

Let's dive deeper into the Tanya's wisdom with a few thought-provoking questions, perfect for discussing with a friend, family member, or even just reflecting on yourself.

Question 1

The Tanya states that in the benoni, the evil inclination 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." How does this idea change how you view a moment when you do act on an impulse you later regret? Does it offer you a different perspective on self-forgiveness or the path forward?

Question 2

The text emphasizes that G-d "stands at the right hand of the poor man" and helps the divine soul gain mastery. In your own experience, when have you felt a moment of "divine assistance" in overcoming a challenging desire or making a difficult but righteous choice? How can we cultivate more awareness of this divine help in our daily lives, especially when facing everyday temptations at home?

Takeaway

The Tanya, in this incredible passage, is like a seasoned camp counselor guiding us back from the wilderness of our own minds. It reminds us that the internal tug-of-war between our desires and our higher aspirations isn't a sign of weakness, but the very essence of being alive and engaged in our spiritual journey. The benoni, the intermediate person, is the one actively navigating this space, not with perfect eradication of their urges, but with the constant, G-d-assisted management of them.

Our homes, like those cozy campfire circles, are where we practice this navigation. When we embrace the idea that our internal struggles are normal, and that G-d's light is always there to empower our better selves, we can foster an environment of self-compassion and mindful growth for our families. We learn to see discipline not as eradication, but as guidance; and fleeting moments of spiritual connection not as failures when they pass, but as precious opportunities to be cherished and built upon.

So, let’s carry that campfire spirit home. Let’s remember the warmth, the connection, and the quiet wisdom that can bloom in the midst of our everyday lives. The Tanya gives us the tools to keep that inner fire burning, not as a roaring inferno, but as a steady, guiding flame, illuminating our path one thoughtful step at a time.