Tanya, Part I; Likkutei Amarim 13:6

Sugya Map

• Issue: The nature of the beinoni (intermediate person) and the dynamic between the yetzer hatov (good inclination) and yetzer hara (evil inclination) within him. Specifically, how the beinoni is judged and how he perceives himself, especially in light of his ongoing struggle and the potential for the yetzer hara to remain potent.
• Nafka Mina(s):
  • Self-perception and humility: The beinoni must consider himself wicked in his own eyes, not in an absolute sense, but in recognition of the yetzer hara's persistent strength.
  • The nature of "true service" (avodah temimah): The beinoni's service, though potent during prayer, is transient compared to the tzaddik's, raising questions about its ultimate value.
  • The definition of wickedness (resha'ah): Is it defined by the presence of the yetzer hara or its unchecked dominance?
• Primary Sources:
  • Tanya, Part I, Likkutei Amarim 13:6 (our primary text)
  • Berachot 61b
  • Kiddushin 30b
  • Niddah 30b
  • Genesis 25:23
  • Proverbs 12:19
  • Psalms 109:22
  • Exodus 26:28
  • Chagigah 13a
  • Zohar I:1b, 224a

Text Snapshot

"Therewith will be understood the commentary of our Sages¹ 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.’”² ... 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.” In the words of our Sages, “Even if the whole world tells you that you are righteous, in your own eyes regard yourself as if you were wicked”⁷—not as actually wicked.⁸ But one should consider himself 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 in his own estimation as if the very essence of the evil is in its full strength and might, in the left part, as from birth, and that nothing of it has ceased or departed; on the contrary, with the passing of time it has gained strength, because the man has indulged it considerably, in eating and drinking and other mundane pursuits. 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, because G–d has given the mind supremacy and dominion over the heart. Therefore the divine soul in the intellect rules over the [entire] “small city,” i.e., all the parts of the body, making them a garment and vehicle for her three garments, wherein to be clothed, to wit, the thought, speech, and act of the 613 commandments of the Torah."

• Dikduk/Leshon Nuance: The phrase "likened to a 'wicked man'" (nimshal le'reshah), followed by the clarification "—not as actually wicked" (lo k'reshah mamash), is crucial. It highlights the benoni's objective state versus his subjective perception and the nuanced definition of wickedness employed here. The repetition of "essence and substance" (etzem u'metziut) emphasizes the enduring, though suppressed, reality of the yetzer hara in the benoni. The concept of "garments" (begadim) for the yetzer hara (thought, speech, act) versus the divine soul's "garments" (the 613 commandments) illustrates the battleground of action and expression.

Readings

The Two Judges of the Soul

The Tanya here elaborates on the internal conflict within the benoni, painting a picture of a psychic courtroom. The yetzer hara, residing in the "left part of the heart," presents its case, its arguments ascending to the brain for deliberation. This is immediately countered by the divine soul, located in the brain and extending to the "right part of the heart" (the seat of the good inclination). The divine soul acts as the opposing counsel, challenging the yetzer hara's claims. The ultimate arbiter, the Tanya explains, is HaKadosh Baruch Hu, whose divine light empowers the divine soul, enabling it to overcome the yetzer hara's influence. This assistance is not a cancellation of the yetzer hara, but a subjugation of its ability to act through the body's limbs. The yetzer hara remains potent in its essence, but its external manifestation is suppressed by the intellect, which is subservient to the divine soul.

The "As If" of Self-Perception

A central theme is the benoni's prescribed self-perception: "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 a call to actual self-flagellation or despair, but a pragmatic directive for maintaining vigilance. The Tanya clarifies that the benoni should not believe the world's assessment that his evil has been "dissolved" by the good, which is the domain of the tzaddik. Instead, he must internalize the reality that the yetzer hara's "essence and substance" remain potent, even if its "garments" (actions) are suppressed. This internal stance is crucial because, as the Tanya notes, the yetzer hara can grow stronger over time through indulgence. Even intense Torah study doesn't necessarily eradicate the yetzer hara's essence; it merely prevents it from manifesting physically through the limbs. The Tanya emphasizes that the divine soul's dominance is often temporary, particularly during moments of intense spiritual fervor like prayer.

The Transience of Benoni Service

The Tanya introduces a poignant distinction between the benoni's spiritual highs and the tzaddik's constant state. The love of G-d experienced during prayer by the benoni, while powerful and enabling him to gain ascendancy over the animal soul, is ultimately transient. It is likened to "a lying tongue [which] is but for a moment," contrasting with the "lip of truth [which] shall be established forever" in the tzaddik. This doesn't diminish the benoni's efforts but places them in perspective. The benoni's love, though temporary, is "true service" relative to his station. The potential for this love to be reawakened consistently through preparation gives it a measure of permanence within his own rank. The Tanya connects this to Yaakov Avinu, the archetype of truth, who "secures [everything] from end to end," representing the benoni's role as a bridge, maintaining truth across various levels.

Friction

The Paradox of the Benoni's "Wickedness"

The Tanya's assertion that the benoni is "likened to a 'wicked man'" while simultaneously being "not as actually wicked" presents a significant conceptual challenge. If the yetzer hara's essence and substance remain in full strength, and its ability to act is merely suppressed by the intellect (which is itself vulnerable), what distinguishes the benoni from a true rasha (wicked person)? The Tanya offers a partial answer: the yetzer hara "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 divine intervention, though not eradicating the yetzer hara, effectively neutralizes its practical dominion over the physical body. A rasha, by contrast, would presumably allow this diffusion. However, the Tanya's emphasis on the benoni's internal perception—seeing himself "as if" wicked—suggests that the line is finer than just outward action. The enduring potency of the yetzer hara in its "essence and substance," even when suppressed, creates an internal vulnerability that mirrors the state of a rasha in its potential, if not its current manifestation.

The Benoni's "True Service"

The Tanya's description of the benoni's love for G-d during prayer as "not called 'true service' at all" in comparison to the tzaddik's, yet simultaneously as "truly perfect service in terms of their [level of] truth," creates a tension. If it's not "true service," how can it be "perfect service"? This seems contradictory. The resolution lies in the contextualization of "truth." The tzaddik's truth is absolute and enduring ("forever"), a direct reflection of the Divine Light without the shadow of the yetzer hara. The benoni's service, however, is true and perfect within the framework of his struggle. His truth is the ability to reawaken this love constantly, a testament to the divine soul's inherent power within him, even if it's a precarious dominance. The Tanya uses the metaphor of Yaakov, the "middle bolt," to suggest that the benoni's truth is about maintaining balance and connection across varying degrees of spiritual intensity. The service is "perfect" in its successful, albeit temporary, subjugation of the yetzer hara and its ability to connect with G-d, even if that connection is impermanent. The "not called true service at all" refers to the tzaddik's standard of absolute, unfluctuating truth, a standard the benoni cannot yet meet.

Intertext

The "Two Impulses" and Divine Aid

The Tanya's allegorical interpretation of the plural "judges of his soul" in the verse from Psalms 109:22 (though the Tanya cites Berachot 61b as the source for the interpretation) directly mirrors the rabbinic concept of the two inclinations. In Kiddushin 30b, the Gemara states, "If the Holy One, blessed is He, did not help him, he could not overcome his evil inclination." This concept is fundamental to the Tanya's framework. The Tanya expands on this by positing that the divine soul, empowered by divine light, is the mechanism through which this help is realized. The struggle isn't solely human; it's a divinely assisted battle where the yetzer hara is a formidable opponent, but ultimately surmountable with God's intervention. The Tanya operationalizes this by locating the divine soul in the intellect and the yetzer hara in the heart's emotions, with the intellect ultimately governing the body's actions.

The "As If" of Humility and Self-Judgment

The Tanya's directive for the benoni to view himself "as if" wicked, citing Niddah 30b, echoes a broader theme of self-effacement and rigorous self-assessment in Jewish thought. The Gemara in Niddah discusses how a woman, even in her purity, should consider herself potentially impure. This principle of assuming the less desirable status, especially when dealing with potential transgression, serves as a preventative measure. The Tanya applies this to the benoni's spiritual standing. By internalizing the yetzer hara's potential strength, the benoni avoids the spiritual complacency that can accompany outward righteousness. This "as if" mindset is a heuristic for maintaining constant vigilance and striving, preventing the benoni from ever believing his struggle is over, thus guarding against the very indulgence that could empower the yetzer hara.

Psak/Practice

The Tanya's analysis of the benoni has significant implications for spiritual practice and meta-halachic heuristics.

1. The Imperative of Self-Awareness and Vigilance: The benoni is commanded to maintain a posture of humility and constant self-scrutiny. This is not an invitation to despair but a directive to acknowledge the persistent threat of the yetzer hara. Halachically, this translates to a continuous engagement with the mitzvot and a deep introspection on one's motives and actions, never resting on laurels.
2. The Nature of Spiritual Progress: The Tanya suggests that spiritual progress for the benoni is often characterized by temporary ascensions and the ability to repeatedly overcome the yetzer hara, rather than its complete annihilation. This implies that consistent, albeit fluctuating, effort is the hallmark of the benoni's service. The practice of cheshbon nefesh (soul accounting) is essential, not to condemn oneself, but to understand the ebb and flow of one's spiritual state and to fortify oneself against spiritual decline.
3. The "As If" as a Spiritual Tool: The Tanya's use of "as if" (ke'ilu) is a powerful spiritual technology. It allows one to internalize a truth that is not objectively present but serves a vital psychological and spiritual function. This heuristic can be applied to various areas of Jewish practice, encouraging a proactive stance towards potential shortcomings and a deeper appreciation for divine assistance.

Takeaway

The benoni's spiritual reality is one of perpetual, divinely-assisted warfare, where the enemy's strength, though suppressed, remains potent. True humility lies not in believing the yetzer hara is vanquished, but in acknowledging its enduring might and the constant need for God's intervention, thereby fostering an unceasing vigilance.