Tanya, Part I; Likkutei Amarim 13:6

Sugya Map: The Benoni's Internal Struggle

• Issue: The precise nature of the benoni's (intermediate person's) relationship with their yetzer hara (evil inclination) and yetzer hatov (good inclination), particularly in light of the paradoxical self-assessment required of them.
• Nafka Mina:
  • Understanding the benoni's spiritual status and potential for growth.
  • The basis for the imperative to view oneself as wicked, even when outwardly righteous.
  • The mechanism and efficacy of Divine assistance in overcoming the yetzer hara.
  • The distinction between temporary spiritual highs and enduring spiritual truth.
• Primary Sources:
  • Berachot 61b (basis for "intermediate people are judged by both")
  • Kiddushin 30b (Divine assistance against yetzer hara)
  • Niddah 30b (viewing oneself as wicked)
  • Genesis 25:23 ("Ve'im b'neihem") (one nation prevails over another)
  • Psalms 109:22 ("V'libi shakal b'kirbi") (my heart is void within me)
  • Tanya, Part I, Chapters 1, 9, 10, 12 (foundational concepts of the soul, impulses, and spiritual levels).

Text Snapshot

The crux of our passage lies in a nuanced dissection of the benoni's spiritual architecture and the implications of its dynamic equilibrium. The Alter Rebbe presents an elaborate metaphor of the heart as a "small city" (medinah k'tanah), with the brain serving as its governing center. Two distinct forces, representing the divine soul (neshama elokit) and the animal soul (neshama beheimit), vie for control.

"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 phrase "lo nimshalin" (not ruled) is critical. It implies that while both impulses are present and active, neither achieves absolute sovereignty in the benoni's life as a whole. However, the passage immediately qualifies this by stating that any dominion by the yetzer hara, even transient, can lead to the designation of "wicked" (rasha). This is a stark warning, highlighting the razor's edge upon which the benoni walks.

"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."

Here, the yetzer hara is likened to a judge whose ruling is subject to appeal or review. It offers its counsel, its "opinion," but this opinion does not automatically translate into action. This is because its judgment is contested by the opposing force. The phrase "ein davar she'yitka'i", "not necessarily a final decision," captures this uncertainty. The yetzer hara's "opinion" is not the final word.

"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 spatial metaphor is crucial. The "left part of the heart" (smol lev) is the locus of the animal soul's desires, while the "right part of the heart" (yemin lev) is the domain of the divine soul. The process involves the yetzer hara's impulse traveling from the heart to the brain for "contemplation" (machshavah), where it is met by the divine soul's intellectual processing. The phrase "tzarich le'hishafet beineihem" (necessary to arbitrate between them) underscores the ongoing internal deliberation.

"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—such a person is likened to a 'wicked man.'"

This is the pivotal paradox. The yetzer hara in the benoni remains potent, "in its innate strength" (b'koach ha'atzmi), not "nullified" (lo bittul) nor "relegated" (lo nitzal). Its essence is undiminished. The only restraint is its inability to manifest in action through the body's limbs, thanks to Divine assistance. This very potential for evil, even if unexpressed, leads to the benoni being "likened to a wicked man" (nivdal le'rasha). The phrase "k'mo rasha" (like a wicked man) is a subtle but vital distinction from being actual rasha.

"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. Rather should he consider himself as if the very essence of the evil is in its full strength and might, in the left part, as from birth..."

The imperative to self-deprecation, derived from Niddah 30b, is not a literal self-assessment of guilt but a strategic mindset. The benoni must never assume their yetzer hara is gone or significantly weakened, as a tzaddik might. The phrase "k'ilu" (as if) emphasizes this hypothetical, internal stance. The danger is complacency, mistaking outward observance for inner transformation.

"Even one whose whole aspiration is in G–d’s Torah, which he studies day and night for its own sake, this is still no proof whatsoever that the evil has been dislodged from its place, but it may still be that its essence and substance are in their full strength and might in its abode in the left part, except that its garments—the thought, speech, and act of the animal soul—are not invested in the brain, mouth, and hands and the other parts of the body..."

This is a profound challenge to the notion that intense Torah study or divine aspiration automatically eradicates the yetzer hara. The yetzer hara's "essence and substance" (etzem u'guf) can remain intact, even if its "garments" (begadim)—its outward manifestations in thought, speech, and action—are restrained. This distinction between internal essence and external expression is central to the benoni's ongoing struggle.

"However, in its essence and substance, the divine soul in the benoni has no preponderance over the animal soul, except at the time when his love for G–d manifests itself in his heart on propitious occasions, such as during prayer and the like. Even then it is limited to preponderance and dominion alone, as is written, 'And one nation shall prevail over the other,' that is, when one rises the other falls, and vice versa."

This is a crucial clarification. The divine soul does not inherently possess a superior "essence" or "substance" (etzem u'guf) over the animal soul in the benoni. Its dominance is situational and temporary, occurring during moments of heightened spiritual fervor ("propitious occasions" - et la'asos laShem). The verse "Ve'im b'neihem" (Genesis 25:23) exemplifies this dynamic, where one sibling (impulse) prevails over the other in a fluctuating contest.

"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. But it is not entirely abolished, in the case of the benoni; it is so only in a tzaddik, concerning whom it is said, 'My heart is void within me.'"

The mechanism of dominance is intellectual contemplation (binah) leading to love of G–d (ahavah). This generates strength in the divine soul, subduing (nishtatef) the sitra achara (the "other side," i.e., the evil forces). However, this subduing is not eradication. The tzaddik is the one whose yetzer hara is truly abolished, as evidenced by the Psalmist's cry, "V'libi shakal b'kirbi" (My heart is void within me).

"So is the evil in the benoni 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."

The analogy of sleep is potent. The yetzer hara is not destroyed but enters a state of dormancy during periods of intense spiritual connection. This dormancy is precarious; it can be broken, and the evil inclination can "wake up again" (mit'orer shevu). This highlights the transient nature of spiritual highs for the benoni.

"Now, this quality of love of which we speak in the case of the benonim (intermediates) which is attained at the time of prayer by virtue of the preponderance of the divine soul, etc., is, in comparison with the degree attained by the tzaddikim who serve G–d in perfect truth, not called 'true service' at all, since it passes and disappears after prayer, and it is written, 'The lip of truth shall be established forever, but a lying tongue is but for a moment.'"

This distinction is paramount. The benoni's fervent love during prayer, while significant, is temporary and thus not considered "true service" (avodah amittah) when compared to the enduring truth of the tzaddik's service. The verse from Proverbs (12:19) starkly contrasts the ephemeral nature of falsehood with the permanence of truth.

"Nevertheless, in relation to the rank of the benonim, it is regarded as a truly perfect service in terms of their [level of] truth, in each man relative to his standing in the ranks of the benonim."

Despite its transience, this love is considered "truly perfect service" (avodah gemurah) within the context of the benoni's own spiritual capacity. This is a crucial point of self-affirmation within the framework of humility. The standard is relative.

"For truth is the attribute of Jacob, who is called the 'middle bolt which secures [everything] from end to end,' from the highest gradations and degrees to the end of all grades."

Jacob, the progenitor of Israel, embodies the attribute of truth (emet). He is the "middle bolt" (brisgala d'emsa), signifying his role as a unifier and stabilizer, connecting the highest spiritual realms to the lowest. This suggests that truth, as embodied by the benoni's striving, is the essential element that holds the spiritual edifice together.

Readings

Ramban - Milchamos Hashem on Chullin 89a

Rabbi Moshe ben Nachman, the Ramban, offers a foundational understanding of the yetzer hara's place within the human psyche, which resonates deeply with the Tanya's formulation. While the Tanya focuses on the internal architecture of the heart and brain, the Ramban addresses the source and nature of the yetzer hara in a broader theological context. In his Milchamos Hashem, engaging with the debate on whether yetzer hara is an innate creation or a consequence of actions, the Ramban posits a nuanced view. He argues that the yetzer hara is indeed inherent, a primal force woven into the fabric of creation. However, its power and direction are profoundly influenced by human choices and the resulting spiritual state.

The Ramban's perspective is that the yetzer hara is not an external entity imposed upon us, but an internal faculty that can be either harnessed or corrupted. This aligns with the Tanya's description of the yetzer hara residing within the "left part of the heart." The Ramban emphasizes that G–d created both the good and evil inclinations, as the Gemara states, "Bara Hashem et yetzer hatov v'yetzr hara" (God created the good and evil inclination).¹ This creation is not inherently evil, but its potential for destructive manifestation is immense. The Ramban, like the Alter Rebbe, understands that the yetzer hara is not a passive force but an active agent with desires and cravings. He grapples with the paradox of divine responsibility for evil, concluding that while G–d created the yetzer hara, the human being is responsible for how they act upon its promptings. This responsibility is the very foundation of free will.

Furthermore, the Ramban's discussion of the consequences of succumbing to the yetzer hara – leading to spiritual exile and alienation from G–d – mirrors the Tanya's concern about the yetzer hara's dominion over the "small city." For the Ramban, the yetzer hara's ultimate goal is to draw man away from divine service and connection, leading to a state of spiritual degradation. The Tanya's detailed psychological framework, depicting the brain and heart as battlegrounds, provides a tangible mechanism for this spiritual warfare. The Ramban’s broader theological lens, grounded in the concept of divine justice and consequence, complements the Tanya’s internal, psychological analysis. The benoni, in the Tanya's view, is constantly navigating this precipice, where the yetzer hara's power, though restrained, is ever-present, reflecting the Ramban's understanding of the inherent, potent force of the evil inclination and the crucial role of human choice in determining its impact.

¹ Bereshit Rabbah 9:7.

Sefas Emes - Parashat Re'eh (5642)

Rabbi Yehudah Aryeh Leib Alter, the Sefas Emes, offers a profound Kabbalistic interpretation of the benoni's spiritual state, emphasizing the concept of bittul (nullification) and hishtadlus (effort). In his commentary on Parashat Re'eh, he delves into the interplay between Divine Providence and human agency, a theme central to the Tanya. The Sefas Emes highlights that the benoni's struggle is not merely about suppressing evil but about cultivating a deeper sense of self-nullification before G–d. He explains that while the tzaddik has achieved a level of bittul where the yetzer hara is effectively abolished, the benoni experiences this bittul only intermittently, during moments of intense spiritual connection, such as prayer.

The Sefas Emes's insight lies in understanding the benoni's "love of G–d" as a reflection of the Divine light that illuminates the neshama elokit, enabling it to temporarily exert dominance. This "love" is not a static attribute but a dynamic response to divine grace. He connects this to the verse "V'ahavta et Hashem Elokecha" (You shall love the L–rd your G–d), emphasizing that this commandment is an ongoing process, not a fixed state. For the benoni, this love is most palpable during prayer, when the divine soul, energized by G–d's light, gains ascendancy. However, as the Sefas Emes points out, this ascendancy is not permanent. The yetzer hara, though subdued, remains in its "left part of the heart," awaiting another opportunity.

Crucially, the Sefas Emes stresses that the benoni must actively engage in hishtadlus – conscious, sustained effort – to strengthen the divine soul. This effort is not about eradicating the yetzer hara through sheer willpower, which is beyond the benoni's capacity at all times, but about creating an environment where the divine soul can thrive and G–d's light can be more consistently accessed. This resonates with the Tanya's explanation of Divine assistance coming "by means of the glow radiated by the Divine light." The Sefas Emes's interpretation deepens the understanding of the benoni's spiritual journey by framing it as a continuous process of seeking and internalizing divine light, leading to temporary states of bittul and a constant need for active striving. This contrasts with the tzaddik's inherent state of bittul.

Ralbag - Moreh HaNevuchim (Guide for the Perplexed) Part III, Chapter 36

Rabbi Levi ben Gershon, the Ralbag (Gersonides), in his Guide for the Perplexed, offers a philosophical and rationalistic perspective on human morality and the forces that influence it. While not directly discussing the benoni in the same psychological terms as the Tanya, his framework for understanding human action and motivation provides a valuable contrasting lens. The Ralbag posits that human behavior is governed by a combination of natural inclinations and rational deliberation. He emphasizes the intellect (sekhel) as the faculty that allows humans to discern truth and goodness, and to make choices that align with reason.

The Ralbag's approach to the yetzer hara is more akin to a naturalistic understanding of primal drives and desires that can, if unchecked by reason, lead to unethical or destructive behavior. He would likely view the benoni's internal conflict as a struggle between these raw, naturalistic impulses and the rational faculty's capacity for moral judgment. The "left part of the heart" housing the animal soul's desires could be interpreted through the Ralbag's lens as the realm of physical appetites and instinctual drives, while the "divine soul in the brain" represents the intellect's ability to analyze, plan, and choose.

The Ralbag's emphasis on the intellect's role in guiding behavior offers a parallel to the Tanya's depiction of the divine soul in the brain "contemplating" and challenging the impulses from the heart. However, the Ralbag’s framework is less overtly spiritual and mystical. He doesn't attribute the divine soul's strength to a direct infusion of G–d's light in the same way the Tanya does. Instead, he would likely see the intellect's power as inherent to human nature, capable of overcoming baser instincts through consistent exercise and refinement. The concept of Divine assistance in the Tanya, as a radiant light, is absent in the Ralbag’s more philosophical system. Nevertheless, the Ralbag's focus on the intellect's capacity to mediate between instinct and action provides a secular, philosophical parallel to the benoni's internal struggle, highlighting the universal human challenge of aligning desires with rational and moral imperatives.

Friction

Kushya 1: The Paradox of "Wickedness" and "Benoni" Status

The text presents a significant tension when it states: "Yet, inasmuch as the evil in the [heart’s] left part of the benoni is in its innate strength... such a person is likened to a 'wicked man.'" This designation seems to contradict the very definition of a benoni, who, by definition, is neither wholly righteous nor wholly wicked. If the benoni's evil inclination is in its "innate strength" and they are "likened to a wicked man," what then distinguishes them from an actual rasha? Furthermore, the imperative to view oneself as "as if you were wicked" (k'ilu rasha) seems to imply a perpetual state of near-wickedness, making the benoni status precarious indeed.

Terutz 1.1: The Distinction Between Essence and Manifestation

The Alter Rebbe himself provides the key to resolving this apparent contradiction. The distinction lies between the essence and substance (etzem u'guf) of the evil inclination and its manifestation in "garments" (begadim) of thought, speech, and action. While the benoni's yetzer hara may remain in its full, innate strength in the "left part of the heart" (its essence), it is prevented from "diffusing itself throughout the limbs of the body" (its manifestation). This is due to the Divine assistance that empowers the divine soul to rule over the "small city." Therefore, the benoni is likened to a wicked man because the potential for wickedness, the raw power of the yetzer hara, is still present in its full might. However, they are not actually wicked because this potential is not translated into action. The phrase "k'mo rasha" (like a wicked man), as opposed to "rasha" (wicked man), is crucial here. It signifies a resemblance or a potential, not a definitive state. The self-assessment as "k'ilu rasha" is a pedagogical tool to prevent complacency and to foster humility, reminding the benoni that their current state of restraint is contingent and divinely assisted, not a result of the yetzer hara's eradication.

Terutz 1.2: The Dynamic Nature of the Benoni's Struggle

Another approach understands the benoni's designation as "likened to a wicked man" as a reflection of the benoni's vulnerability to wickedness, rather than a static description of their state. The benoni is constantly on the verge of succumbing. The passage states, "where the evil nature gains any control and dominion over the 'small city,' even though but temporarily, one is at such times deemed 'wicked.'" This implies that moments of weakness, even fleeting ones, can push the benoni into a state that resembles that of a rasha. The self-perception as "k'ilu rasha" is therefore a constant vigilance against these moments. It is a recognition that the battle is ongoing, and the victory is not assured. The "innate strength" of the yetzer hara means that any lapse in the divine soul's vigilance or any diminishment of divine assistance could lead to a full-blown descent into wickedness. The designation "likened to a wicked man" serves as a constant reminder of this ever-present danger, prompting continuous effort and reliance on G–d's help.

Kushya 2: The "True Service" of the Benoni vs. the Tzaddik

The text draws a sharp distinction between the benoni's spiritual achievements and those of the tzaddik, stating that the benoni's "love... is not called 'true service' at all, since it passes and disappears after prayer." This seems to devalue the intense emotional and spiritual experiences the benoni has during prayer, labeling them as ephemeral and ultimately less authentic than the tzaddik's service. If this love is so transient, what is its ultimate value? And why does the text then immediately state, "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 creates an internal contradiction: it's not "true service" at all, yet it is "truly perfect service" relative to their station.

Terutz 2.1: Relative Truth and Functional Efficacy

The apparent contradiction is resolved by understanding the concept of "truth" (emet) as being relative to the spiritual level of the individual. The tzaddik's service is characterized by "truth [that] shall be established forever," meaning it is grounded in an enduring, unshakeable connection to G–d, where the divine soul's essence is ascendant and the yetzer hara is abolished. The benoni's love, however, is temporary; it is generated during moments of intense spiritual focus, when the divine soul, empowered by G–d's light, gains temporary ascendancy. This love "passes and disappears after prayer" because the yetzer hara can reawaken.

However, within the context of the benoni's spiritual capacity, this temporary love is "truly perfect service." It is the highest achievable state for them, and it serves a crucial functional purpose: it allows the divine soul to rule over the body's limbs and to dedicate them to G–d's service. This functional efficacy, even if temporary, is what makes it "perfect service" relative to the benoni's station. The verse "Ve'im b'neihem" (Genesis 25:23), symbolizing fluctuating dominance, applies here. The benoni's service is characterized by this ebb and flow of divine soul and animal soul ascendancy. The "truth" of their service lies in their ability to consistently reawaken this love through diligent preparation, thus maintaining the divine soul's dominance for a sustained period, even if not permanently. It is a truth that is functional and achievable within their spiritual framework.

Terutz 2.2: The "Middle Bolt" as the Essence of Benoni Service

The concept of Jacob as the "middle bolt which secures [everything] from end to end" offers another perspective. The benoni, by their very nature, embodies this middle position. They are not at the extreme of tzaddik or rasha. Their service, characterized by the fluctuating dominance of the divine and animal souls, is what secures the spiritual continuity between the highest and lowest realms. The tzaddik might represent the peak, and the rasha the abyss, but it is the benoni's consistent, albeit imperfect, striving that bridges these extremes and prevents spiritual disintegration.

Therefore, the "truth" of the benoni's service lies not in its permanence, but in its essential role as the "middle bolt." The love experienced during prayer, even if transient, is the very mechanism by which the benoni fulfills this role. It is the force that allows them to exert control over their actions and align them with G–d's will, thus maintaining the integrity of their spiritual being and their connection to the Divine. The fact that it is not "true service" in the absolute sense (like the tzaddik's) highlights the benoni's ongoing struggle, while the fact that it is "truly perfect service" in their context underscores its vital importance and functional success within their spiritual framework. Their truth is functional, bridging the gap and maintaining the connection, even if the intensity fluctuates.

Intertext

1. The Small City Metaphor in Scripture and Midrash

The Alter Rebbe's deployment of the "small city" (medinah k'tanah) metaphor to represent the human body, with the brain as its capital, is not entirely novel. This imagery can be traced back to earlier Jewish sources, reflecting a consistent theological and psychological understanding of human beings as microcosms. In the book of Kohelet (Ecclesiastes), we find a related concept in the verse: "The words of the wise are like goads, and like nails firmly planted are the collected sayings; they are given from one shepherd" (Kohelet 12:11). Rashi, commenting on this verse, interprets "goads" as referring to the yetzer hara and the "nails firmly planted" as the yetzer hatov. He explains that the yetzer hara is like a goad that pushes a person towards action, while the yetzer hatov is like a nail that anchors him to righteousness. This spiritual dynamic, where opposing forces vie for influence, echoes the Tanya's internal struggle.

Further, the Midrash, in various contexts, describes the human body as a "house" or "temple" (bayit, mikdash). For instance, in Vayikra Rabbah 7:2, the verse "And you shall make for Me a sanctuary, and I will dwell among them" (Shemot 25:8) is expounded to mean that the human body is the sanctuary where the Divine Presence resides. This notion of the body as a sacred dwelling place inherently implies a need for governance and protection from defilement, aligning with the Tanya's "small city" needing a strong ruler. The brain, as the seat of intellect and decision-making, naturally becomes the metaphorical "king" or "governor" of this city, tasked with directing the "limbs" or "citizens" towards their appointed purpose. The Tanya's innovation is its intricate mapping of the divine and animal souls onto this existing metaphorical framework, providing a detailed psychological topography of this internal "city."

2. The Dynamism of "Ve'im B'neihem" (Genesis 25:23)

The application of Genesis 25:23, "Ve'im b'neihem" ("And if they strive within her," referring to Rebekah's pregnancy), to the internal struggle between the yetzer hatov and yetzer hara is a brilliant piece of drash (exegetical interpretation) that encapsulates the fluctuating nature of the benoni's spiritual state. This verse, describing the two nations within Rebekah – Esau and Jacob – struggling for dominance even before birth, becomes a powerful symbol for the continuous push and pull within the human soul. The Alter Rebbe uses it to illustrate that "one nation shall prevail over the other," signifying that neither impulse achieves permanent victory in the benoni.

This interpretive move draws from a long tradition of using biblical narratives as allegories for the internal life. The Zohar frequently employs such allegorical readings to explain complex spiritual concepts. For example, the Zohar discusses the concept of the sitra achara (the "other side," the realm of impurity) and its constant struggle against the forces of holiness. The interplay between Jacob and Esau, representing holiness and impurity respectively, serves as a foundational paradigm for understanding this cosmic and internal battle. The Tanya's specific application of this verse to the benoni highlights that this struggle is not a one-time event but a perpetual condition. The benoni experiences moments when the "Jacob" within them (the divine soul) prevails, and moments when the "Esau" (the animal soul) gains ascendancy, leading to the fluctuating "preponderance and dominion" described in the text. This intertextual connection underscores the idea that the benoni's spiritual reality is one of constant flux, a dynamic equilibrium, rather than a static state.

3. The Imperative of Self-Assessment: Niddah 30b and the Benoni's Humility

The command to view oneself "as if you were wicked" (k'ilu rasha) stems directly from the Gemara in Niddah 30b, which discusses the concept of purity and impurity in relation to the menstrual cycle. The Gemara states: "R. Isaac said: Even if the whole world tells you that you are righteous, in your own eyes regard yourself as if you were wicked." This dictum is a cornerstone of spiritual humility across Jewish thought. The Alter Rebbe adapts this principle to the specific context of the benoni's spiritual struggle.

The tzaddik, by definition, has eradicated their yetzer hara or achieved a level where it holds no sway. They can genuinely view themselves as righteous. However, the benoni, whose yetzer hara remains potent, must never fall into the trap of self-satisfaction. The "world's opinion" might see their outward observance and judge them as righteous, but the benoni must maintain an internal awareness of the ever-present danger posed by their animal soul. This self-assessment is not about cultivating guilt or despair, but about fostering a vigilant humility. It is a recognition that their current state of righteousness is a result of divine assistance and continuous effort, and that the potential for falling remains. This intertextual link underscores the psychological sophistication of the Tanya, grounding its abstract concepts in established ethical and spiritual imperatives derived from the Talmud. The benoni's self-perception is thus a delicate balance of acknowledging divine grace while remaining acutely aware of their own inherent vulnerability.

4. Divine Assistance and the "Right Hand" of G–d

The phrase "the Holy One, blessed is He, 'stands at the right hand of the poor man'" (yamin dal) is a direct quote from Psalms 110:5. This verse, originally referring to divine aid in battle, is reinterpreted by the Alter Rebbe to signify G–d's assistance to the benoni in their spiritual struggle against the yetzer hara. The "poor man" (dal) is understood here as the benoni, who, in their spiritual poverty and weakness, requires divine succor to overcome the powerful yetzer hara. The "right hand" signifies strength, favor, and active intervention.

This interpretation resonates with the broader theme in Jewish theology of G–d's immanent involvement in human affairs, particularly in aiding those who strive for holiness. The concept of G–d's "hand" or "right hand" is used throughout Tanakh to denote divine power and protection. For example, in Exodus 15:6, "Your right hand, O LORD, is majestic in power," and in Psalms 16:8, "I have set the LORD always before me; because He is at my right hand, I shall not be moved." The Alter Rebbe's application of this to the benoni's internal struggle emphasizes that the victory over the yetzer hara is not solely a human endeavor but a collaboration with G–d. The divine light that "irradiates his divine soul" is the manifestation of this "standing at the right hand." This connection to a fundamental biblical verse imbues the benoni's struggle with a sense of divine endorsement and partnership, underscoring that their capacity for good is ultimately dependent on G–d's sustaining grace. It reinforces the idea that the benoni's "service" is not merely a product of their own effort but a response to, and a channeling of, divine assistance.

Psak/Practice

The teachings here do not yield a direct psak (halakhic ruling) in the conventional sense, as they are primarily concerned with the inner spiritual life, not with specific ritual or legal obligations. However, they inform a critical meta-psak heuristic: the principle of tzimtzum hada'at (minimizing one's own knowledge/opinion) and the constant need for hishtadlus (effort) in spiritual matters, even when one perceives progress.

The imperative to view oneself as "k'ilu rasha" (as if wicked) and not to rely on external validation or internal feelings of righteousness is a profound heuristic for spiritual conduct. It implies that one should never cease striving or become complacent, regardless of outward achievements or perceived inner transformation. This attitude should inform one's approach to teshuvah (repentance) and spiritual growth. Even when performing acts of great piety, the benoni must remain vigilant, understanding that the yetzer hara is dormant, not destroyed. This encourages a continuous process of self-refinement and a reliance on G–d's assistance, as articulated in the text: "If the Holy One, blessed is He, did not help him, he could not overcome his evil inclination."

Furthermore, the distinction between the benoni's "temporary love" and the tzaddik's "true service" informs how one should evaluate spiritual experiences. While powerful moments of spiritual connection during prayer are valuable and essential for the benoni's functioning, they should not be mistaken for a permanent state of spiritual attainment. The practice derived is to cherish these moments, to utilize them to reinforce the divine soul's dominance, but to understand their transient nature and to prepare for the inevitable return of the yetzer hara's influence. This fosters a grounded approach to spirituality, one that is both aspirational and realistic, acknowledging the inherent duality of human nature and the constant need for G–d's grace. The meta-psak is thus one of humble striving and unwavering reliance on the Divine.

Takeaway

The benoni's spiritual reality is a dance of divine light and shadow, a constant negotiation between potent inner forces, where vigilance and humility are the keys to navigating the narrow path. True spiritual service, even when transient, is functionally perfect within its own context, anchoring the soul through its very dynamic nature.