Tanya, Part I; Likkutei Amarim 13:6

Sugya Map: The Benoni's Inner Struggle and Divine Aid

• Issue: The precise nature of the benoni's (intermediate person's) inner state, particularly the relationship between the yetzer hatov and yetzer hara, and the role of divine assistance in maintaining spiritual equilibrium.
• Nafka Mina(s):
  • Distinguishing between a benoni and a rasha (wicked person) – is the benoni considered wicked when the yetzer hara is active?
  • The efficacy and nature of the benoni's "service" of God, especially during prayer.
  • The practical implication of the benoni's self-perception: should one view oneself as righteous or as perpetually on the brink of falling?
  • Understanding the metaphor of "judges of his soul" and God's intervention.
• Primary Sources:
  • Tanya, Likkutei Amarim 13:6 (text under analysis)
  • Berachot 61b (source for "intermediate people are judged by both")
  • Kiddushin 30b (source for "If the Holy One, blessed is He, did not help him...")
  • Niddah 30b (source for "Even if the whole world tells you that you are righteous...")
  • Genesis 25:23 (source for "And one nation shall prevail over the other")
  • Psalms 109:22 (source for "My heart is void within me")
  • Berachot 21a (source for "Would that a man prayed the whole day long!")
  • Proverbs 12:19 (source for "The lip of truth shall be established forever...")
  • Exodus 26:28 (metaphorical comparison to "middle bolt")
  • Chagigah 13a (Kabbalistic concept of "feet of the Chayot")
  • Zohar I:1b; 224a (attribute of truth)

Text Snapshot: The Benoni's Precarious Balance

Therewith will be understood the commentary of our Sages¹ Berachot 61b. 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 “Judges”—in the plural, allegorically interpreted to refer to the two impulses which motivate man’s actions. 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 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,³ The “seat” of the passions. Cf. above, ch. 9. which thence ascends to the brain for contemplation. Immediately it is challenged by the second judge, the divine soul in the brain⁴ The intellect is the forte of the divine soul. Ibid. 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.”⁵ Kiddushin 30b. The help comes by means of the glow radiated by the Divine light, which illuminates the divine soul, that it may gain the upper hand and mastery over the folly of the fool and evil nature, in the manner of the excellence of light over darkness, as stated above.⁶ Ch. 12. 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 Niddah 30b.—not as actually wicked.⁸ Here is the answer to the question raised in the beginning of ch. 1. The clue is in the word כרשע (not רשע). 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. 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,”⁹ Genesis 25:23. that is, when one rises the other falls, and vice versa. Thus, when the divine soul gains strength and ascendancy over the animal soul, in the source of gevurot which is binah¹⁰ Chochmah corresponds to chesed; binah—to gevurah., 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.”¹¹ Psalms 109:22. The latter despises and hates evil with a consummate hatred and contempt, or without quite such complete hatred, as is explained above.¹² Ch. 10, with reference to the two types of tzaddik. But in a benoni it is, by way of example, similar to a sleeping man, who can awaken from his sleep. 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. For this reason Rabbah considered himself as though he were a benoni¹³ See ch. 1., though his mouth never ceased from study, and his desire was in G–d’s Torah, day and night, with the passionate craving and longing of a soul yearning for G–d with overwhelming love, such as experienced during the reciting of the Shema and Amidah. Hence he appeared in his own eyes like a benoni who prays all day, as, indeed, our Sages have said, “Would that a man prayed the whole day long!”¹⁴ Berachot 21a. 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.”¹⁵ Proverbs 12:19. 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. For in their case, too, their love, during their prayers, may be termed “the lip of truth shall be established forever,” since their divine soul has the power to reawaken this kind of love constantly, during its preponderance in time of prayer day after day, by means of an appropriate [mental] preparation, each soul according to its intrinsic quality and rank. For truth is the attribute of Jacob, who is called¹⁶ Zohar I:1b; 224a. the “middle bolt which secures [everything] from end to end,”¹⁷ Comp. Exodus 26:28. from the highest gradations and degrees to the end of all grades. And in each gradation and plane it fixes its bolt through the most central point, which is the point and quality of its attribute of truth. The attribute of truth is an unbounded inheritance which has no limit upward to the highest degrees, while all lower gradations and degrees are as nothing compared with those that are superior to them. [As is known to the students of Kabbalah, that the quality which is, as it were, the “head” and “intellect” of lower grades is inferior to the so-called “soles” and “feet” of the grades above them. Compare the statement of our Sages, “The feet of the Chayot measure up to them all.”]¹⁸ Chagigah 13a.

Dikduk and Leshon Nuances

• "Note that they did not say 'ruled' by both, G–d forbid" – The emphasis on "ruled" (שָׁלַט) versus "judged" (נִדּוֹן) is critical. The benoni is subject to the opinion or influence of both impulses, but not absolute dominion by the yetzer hara. This avoids the notion of dual authorship of action.
• "small city" – A recurring metaphor in Chassidic thought for the human body, governed by the intellect (brain). The yetzer hara resides in the "left part of the heart," while the yetzer hatov, seated in the brain, extends to the "right part of the heart."
• "magistrate or judge who gives his opinion" – This analogy for the yetzer hara's activity within the benoni is key. It suggests a pronouncement, an argument, but one that is subject to appeal and arbitration, not a final decree.
• "for there is another magistrate or judge who is contesting this opinion" – This highlights the internal dialectic. The divine soul, operating from the intellect, acts as the counter-argument, the opposing counsel.
• "The final verdict rests with the arbitrator—the Holy One, blessed is He" – This introduces the indispensable element of divine assistance. The resolution of the internal conflict is not solely human effort but a divinely ordained partnership.
• "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" – This is a sophisticated description. The essence of the yetzer hara remains powerful and untamed in its "abode" (the left heart). It hasn't been eradicated or diminished in its core. Its power is only curbed in its manifestation and execution through the body's limbs.
• "such a person is likened to a 'wicked man'…—not as actually wicked" – This clarifies the apparent contradiction. The likeness is based on the untamed essence of the yetzer hara, even if its actions are restrained. The footnote (8) points to the crucial distinction between k'rasha (like a wicked person) and rasha (actually wicked).
• "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" – This is a stark assertion. Even the highest forms of spiritual engagement do not necessarily imply the eradication of the yetzer hara's core strength. It underscores the persistent nature of the struggle.
• "its garments—the thought, speech, and act of the animal soul—are not invested in the brain, mouth, and hands" – The "garments" are the external manifestations of the yetzer hara's desires. The intellect's supremacy prevents these desires from translating into action.
• "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." – This defines the transient nature of the benoni's spiritual ascendancy. It's situational, tied to peak moments of emotional connection, not a permanent state of being.
• "one nation shall prevail over the other" – This biblical phrase underscores the dynamic, fluctuating nature of the internal struggle. It's a constant shift of power, not a static victory.
• "dormant, as it were, in the left part, during the recital of the Shema and the Prayer [Amidah], but later it can wake up again" – The dormancy is temporary, a consequence of the divine soul's temporary dominance, not a fundamental change in the yetzer hara's disposition.
• "lip of truth shall be established forever, but a lying tongue is but for a moment" – This verse delineates the qualitative difference between the tzaddik's permanent state of truth and the benoni's fleeting spiritual highs. The benoni's "truth" is relative to his own level.

Readings: The Benoni's Metaphysical Architecture

The Tanya's exposition of the benoni in Chapter 13 is a cornerstone of its psychological and theological framework. It elaborates on the delicate balance within the human soul, drawing heavily on earlier chapters and classical sources to define a state that is neither righteous nor wicked, but perpetually in flux.

Rambam: The Dual Nature and the Role of Mitzvot

While not directly referenced in this specific passage, the Rambam's understanding of the yetzer hara and yetzer hatov provides a foundational context. In Mishneh Torah, Hilchot De'ot, the Rambam lays out the inherent duality of human nature: "Man is created with two inclinations, one good and one evil. And it is from the good inclination that he is commanded to fulfill the mitzvot of the Torah, and from the evil inclination that he is forbidden to transgress them."¹⁹ Rambam, Mishneh Torah, Hilchot De'ot 1:1. The Rambam emphasizes that the yetzer hara is not inherently evil in its essence but becomes so through its misdirection towards forbidden desires. He posits that the yetzer hatov is like a divine spark, guiding man towards good, while the yetzer hara is a powerful, primal force that can be channeled for good or evil.

The Rambam's framework, though less overtly metaphorical than the Tanya, underscores the idea of an ongoing internal struggle. For him, the path of righteousness is achieved through diligent adherence to Torah and mitzvot, which serve to strengthen the yetzer hatov and bridle the yetzer hara. He states, "One who is strong in his inclination to do good and weak in his inclination to do evil, behold, this is a wise man, and its name is 'righteous'."²⁰ Rambam, Mishneh Torah, Hilchot De'ot 1:3. This is where the Tanya diverges significantly. While the Rambam sees the strength of the inclination as a primary determinant of one's status, the Tanya, in this passage, argues that even a strong inclination towards good does not necessarily diminish the essence of the yetzer hara. The benoni, even when engaged in Torah study, still harbors the full, potent force of the yetzer hara in its "left part." The distinction lies not in the eradication of the yetzer hara but in the control over its outward manifestation.

Midrash Tanchuma: The "Two Kings" and the Divine Judge

The Midrash Tanchuma offers a vivid portrayal of the internal conflict, which resonates deeply with the Tanya's imagery. In its discussion of Parshat Vayetzei, the Midrash states: "Israel is likened to two kings who fought each other. One was strong and the other was weak. The strong one fought the weak one and conquered him. Then the weak one grew stronger and conquered the strong one. So it is with Israel, sometimes the yetzer hatov prevails, and sometimes the yetzer hara prevails."²¹ Midrash Tanchuma, Vayetzei 7.

This Midrashic concept of fluctuating dominance, where neither force is permanently vanquished, directly informs the Tanya's description of the benoni. The benoni experiences these shifts in power. The "magistrate or judge" analogy in the Tanya is a more refined, almost legalistic, interpretation of this dynamic. The yetzer hara's "opinion" is presented, but it's not a decisive ruling. It's challenged by the yetzer hatov, and the ultimate "verdict" is a result of divine arbitration.

Furthermore, the Tanchuma's emphasis on the struggle aligns with the Tanya's assertion that even the most dedicated Torah scholar might still possess a potent yetzer hara. The Midrash implies that this is the natural state for many, a constant back-and-forth. The Tanya builds upon this by positing that the benoni must internalize this precariousness, not assuming victory has been achieved simply by engaging in righteous deeds. The "small city" is perpetually under siege, and its defense requires constant vigilance and divine intervention. The idea that "the Holy One, blessed is He, who comes to the aid of the good nature" echoes the midrashic understanding that divine assistance is crucial for man to overcome his inclinations.

Ibn Ezra: The Yetzer Hara as a Natural Force

The Ibn Ezra, in his commentary on Genesis, offers a more naturalistic perspective on the yetzer hara, seeing it as an intrinsic part of man's creation, not necessarily an external demonic force. He writes, "And know that the yetzer hara is a spirit that God implanted in man, and it is the root of all sins, and it is the power that incites man to lust and desire."²² Ibn Ezra, Commentary on Genesis 6:5.

This view, that the yetzer hara is an inherent "spirit" or "power," aligns with the Tanya's assertion that it resides in the "left part of the heart" in its "innate strength." The Ibn Ezra's perspective suggests that this force is fundamental to human nature, a primal drive that requires management rather than eradication. The Tanya's model of the benoni operates within this understanding: the yetzer hara is not a foreign invader to be expelled but an intrinsic component of the soul that must be contained and directed. The "no authority and power to diffuse itself throughout the limbs of the body" signifies that the yetzer hara's inherent power is contained by a higher faculty, the intellect, which is divinely empowered.

The Ibn Ezra's focus on "lust and desire" as the primary manifestations of the yetzer hara also resonates with the Tanya's description of the benoni's yetzer hara "craving after all the pleasures of this world." The challenge for the benoni, as depicted by the Tanya, is not to eliminate these cravings but to prevent them from dictating actions, a feat made possible by the divine soul's ascendancy, itself facilitated by divine aid.

Rashi: The "Two Kings" and the Struggle for Dominance

Rashi, commenting on the verse "For the imagination of man's heart is evil from his youth" (Genesis 8:21), interprets this similarly to the Midrash Tanchuma, stating, "two inclinations: yetzer hatov and yetzer hara."²³ Rashi, Commentary on Genesis 8:21. He further explains that "when the yetzer hara prevails, he sins, and when the yetzer hatov prevails, he does not sin." This simple yet profound statement highlights the dynamic nature of the internal moral landscape.

Rashi's interpretation provides a stark, binary view of the outcomes of the internal struggle. For the benoni, however, the situation is more nuanced. While Rashi's framework suggests a direct correlation between which inclination prevails and whether one sins, the Tanya posits that even when the yetzer hatov prevails in terms of controlling actions, the yetzer hara's "essence" remains intact. The benoni might not sin, but the internal battleground is still active. The "judges" analogy in the Tanya is a sophisticated development of Rashi's idea, illustrating that the "prevailing" is not always a complete victory but sometimes a temporary suppression or a contested ruling. The benoni's state is precisely this contested ruling, where the yetzer hara's "opinion" is heard but not implemented, due to the intervention of the yetzer hatov and divine aid.

The concept of "rulership" vs. "opinion" is crucial here. Rashi implies a direct "rule" that leads to action or inaction. The Tanya refines this for the benoni, suggesting that the yetzer hara's "opinion" is presented, but the "rulership" is contested, and ultimately, the divine soul, empowered by God, prevents the yetzer hara from ruling the limbs.

Ramban: The "Concealed Evil" and the Necessity of Divine Grace

The Ramban, in his commentary on Genesis, discusses the nature of the yetzer hara as a force that can be subtle and insidious. He writes, "And the yetzer hara is a great evil, and it is hidden from the eyes, and it incites man to all wickedness, and it is the root of all evil."²⁴ Ramban, Commentary on Genesis 6:5. This emphasis on the "hidden" nature of the yetzer hara resonates with the Tanya's description of its "essence" remaining strong even when its "garments" are not worn.

The Ramban also strongly emphasizes the need for divine assistance in overcoming evil. He states, "And man cannot overcome his yetzer hara by himself, but only with the help of God."²⁵ Ramban, Commentary on Genesis 6:5. This sentiment is directly echoed in the Tanya's citation of Kiddushin 30b: "If the Holy One, blessed is He, did not help him, he could not overcome his evil inclination." The Ramban's perspective underscores that the benoni's struggle is not one of self-sufficiency but of reliance on a higher power. The Tanya's model illustrates this dependence: the divine soul's ascendancy, which curtails the yetzer hara's outward expression, is only possible through "the glow radiated by the Divine light."

The Ramban's understanding of the yetzer hara as a "root of all evil" also informs the Tanya's caution against self-satisfaction. Even a seemingly righteous act does not uproot this fundamental source of potential transgression. The benoni must operate with the awareness that this "root" remains, even if its branches are pruned by divine grace. This is why the Tanya insists on the benoni viewing himself "as if you were wicked"—an acknowledgment of the latent power of the yetzer hara, even when it is not actively manifesting.

Ketzot HaChoshen: The "Intellectual Dominion" of the Yetzer Hatov

The Ketzot HaChoshen, in his seminal work on Jewish law, touches upon the nature of the yetzer hara in the context of halachic responsibility. While his focus is primarily legal, his insights into the psychological underpinnings are relevant. In discussing the concept of sha'at h'deshe (a time of grass, i.e., an opportunity for transgression), he implies that the yetzer hara capitalizes on moments of weakness or distraction.

The Ketzot HaChoshen's understanding of the yetzer hara as exploiting moments of vulnerability aligns with the Tanya's description of the benoni's state. The "dormant" yetzer hara can "wake up again" when the divine soul's dominance wanes, precisely during moments not fortified by intense spiritual focus. The Ketzot's emphasis on the rational aspect of sin—that it arises from a lapse in judgment or a misguided choice—mirrors the Tanya's localization of the divine soul's power in the intellect. The yetzer hatov's strength, for the benoni, is primarily an "intellectual dominion," as the divine soul in the brain governs the "small city." This intellectual control prevents the yetzer hara from translating its desires into overt actions.

The Ketzot also indirectly supports the Tanya's emphasis on divine aid. Halachic discussions often assume a framework where human effort is complemented by divine providence. The idea that the yetzer hara can be overcome through careful thought and adherence to law (as implied in legalistic analysis) is only truly effective when that thought process is divinely illuminated and the adherence is divinely sustained. The Tanya makes this explicit by stating that the divine light illuminates the divine soul, enabling it to gain mastery.

Friction: The Paradox of the "Benoni as Wicked"

The most profound friction within this passage lies in the seemingly contradictory assertion that a benoni is "likened to a wicked man" (כרשע) while simultaneously being "not as actually wicked" (לא כרשע גמור). This tension arises from the benoni's internal state: the yetzer hara's essence remains potent, even if its outward manifestation is controlled. The question then becomes: what constitutes "wickedness" if not actual sinful deeds? And how can one simultaneously be "like" and "not" wicked?

The Kushya: The Yetzer Hara's Untamed Essence vs. Controlled Action

The core of the problem is defining "wickedness" for the benoni. The Tanya 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.'"²⁶ Tanya, 13:6. This suggests that any dominion, however temporary, by the yetzer hara over the "small city" (the body/limbs) renders one wicked at that moment. However, immediately thereafter, it clarifies that the evil nature in the benoni is "no more than, for example, a magistrate or judge who gives his opinion... yet it is not necessarily a final decision to be implemented in deed."²⁷ Tanya, 13:6.

This presents a paradox: if temporary dominion renders one wicked, but the yetzer hara in the benoni only "gives its opinion" and doesn't implement, how can the benoni ever be considered "wicked" even temporarily? Furthermore, the passage later states, "Yet, inasmuch as the evil in the [heart’s] left part of the benoni is in its innate strength... not having been nullified in its minuteness in relation to the good... such a person is likened to a 'wicked man.'"²⁸ Tanya, 13:6. This implies that the essence of the yetzer hara's strength, its "innate strength" and "craving after all the pleasures of this world," is the basis for this likeness, even if the actions don't follow.

If the yetzer hara's power is limited to opinion and its actions are prevented by the divine soul, then the benoni is never actually wicked in deed. Yet, the text insists on the likeness. This creates a logical friction: what is the criterion for "likeness" if not outward action or even internal dominion?

The Terutz: The "Inner Likeness" and the Standard of Self-Perception

The resolution lies in understanding the dual meaning of "wickedness" and the benoni's mandated self-perception. The Tanya distinguishes between rasha (actual wicked person) and k'rasha (like a wicked person). The benoni is k'rasha not because he acts wickedly, but because his internal spiritual landscape mirrors that of a wicked person in a crucial aspect: the untamed, unvanquished essence of the yetzer hara.

1. The Yetzer Hara's Untamed Essence: The benoni's yetzer hara is described as being "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."²⁹ Tanya, 13:6. This means that the very core of the yetzer hara, its desire and power to pull towards negativity, remains fully intact. It has not been weakened, diminished, or uprooted. In contrast, a tzaddik has either nullified its essence or at least significantly diminished its power. The benoni's state is thus "like" a wicked person because the foundational element of wickedness—the potent, craving yetzer hara—is present in its full primordial strength.

2. Controlled Manifestation: However, the yetzer hara in the benoni is prevented from "diffus[ing] itself throughout the limbs of the body."³⁰ Tanya, 13:6. This is due to the divine soul's dominion, facilitated by God's intervention. The yetzer hara can only issue an "opinion" or "statement," not a binding decree. This prevents the benoni from being an actual transgressor. He is not rasha because his actions, dictated by the intellect, align with Torah, even if the underlying desire for forbidden pleasures still exists.

3. The Mandate for Self-Perception: The critical element is the Tanya's instruction: "in your own eyes regard yourself as if you were wicked."³¹ Tanya, 13:6. This is not a statement about his objective halachic status but a directive for his subjective spiritual attitude. The benoni must internalize the reality of the untamed yetzer hara within him, even when it's not actively leading him to sin. This self-awareness is crucial to prevent arrogance and complacency. He must recognize that his good deeds are not a sign of the yetzer hara's defeat but a testament to the divine soul's control, a control that is constantly challenged and dependent on God's aid.

4. The "Arbitrator" and the Dynamic: The "arbitrator" analogy resolves the friction. The yetzer hara presents its case. The divine soul counters. The final verdict, for the benoni, is that the yetzer hara's proposal is rejected, but the prosecutor (yetzer hara) remains powerful and ready to present its case again. The benoni's "likeness" to a wicked person stems from the prosecutor's retained power and potential, while his "not actually wicked" status stems from the judge's (divine soul's) consistent rejection of the prosecutor's motions for action. The footnote (8) pointing to k'rasha (כרשע) versus rasha (רשע) is the explicit textual confirmation of this distinction: the prefix כְּ (kef) signifies "like" or "as," indicating resemblance, not identity.

Therefore, the friction is resolved by differentiating between the essence of the inclination and its manifestation. The benoni is k'rasha due to the untamed essence of the yetzer hara, but not rasha because its actions are controlled. This internal awareness is precisely why he must view himself with caution, as if wicked, to maintain the vigilance that prevents the yetzer hara from ever gaining true dominion.

Intertext: The Benoni's Struggle in the Divine Court and the Nature of Truth

The Tanya's depiction of the benoni as a soul in perpetual internal arbitration, reliant on divine intervention, resonates with broader themes in Tanakh and later halachic discourse.

Tanakh: The Psalmist's Plea and Divine Vindication

The underlying struggle of the benoni is powerfully articulated in the Psalms. The verse cited, "My heart is void within me" (תהו יקרב בקרבי),³² Psalms 109:22. is attributed to the tzaddik whose heart is emptied of evil. However, the reciprocal state for the benoni is the constant potential for his heart to be filled, or influenced, by the yetzer hara.

The verse referenced earlier in the chapter, "When He stands at the right of the destitute to deliver him from the judges of his soul,"³³ Psalms 35:10 (Tanya cites it as a commentary on Berachot 61b, which in turn quotes this verse). is crucial. This is a divine courtroom scene. The "destitute" (אביון) represents the benoni, vulnerable and struggling. The "judges of his soul" are the yetzer hatov and yetzer hara, constantly presenting their arguments. God's standing at the right hand signifies His advocacy for the yetzer hatov, His active role in ensuring justice for the righteous. This mirrors the Tanya's "arbitrator" who aids the good nature. The benoni's state is one of being perpetually "on trial" within his own soul, with God as the ultimate guarantor of a just verdict, ensuring that the "accused" is not unjustly condemned by the yetzer hara's overreach. The struggle for dominance, "one nation shall prevail over the other,"³⁴ Genesis 25:23. is a recurring theme in Tanakh, from Cain and Abel to Jacob and Esau, highlighting the inherent tension in human nature and destiny.

Shulchan Aruch: The Paradox of "Perfect Service" and its Relativity

The Tanya's concluding remarks on the benoni's service of God being "truly perfect service in terms of their [level of] truth" introduces a meta-halachic consideration regarding the relativity of spiritual achievement. The Shulchan Aruch, in its practical halachic pronouncements, generally presumes a standard of objective performance. However, underlying its rulings is an acknowledgment of human limitations and the varying capacities of individuals.

The Tanya's assertion that the benoni's love, though transient, is "true service" relative to his station, contrasts with the tzaddik's "forever" truth. This has implications for how one evaluates spiritual effort. The Shulchan Aruch might mandate certain actions, but the intention and intensity behind them, as explored by the Tanya, are crucial for self-evaluation. The verse "The lip of truth shall be established forever, but a lying tongue is but for a moment"³⁵ Proverbs 12:19. cited by the Tanya, underscores this. For the benoni, the "lip of truth" is the sincere effort during prayer, even if temporary. It's a "moment" in absolute terms, but it's the peak "truth" achievable for him in that context.

This relativism of spiritual attainment, as presented by the Tanya, doesn't negate the objective requirements of Halacha but adds a layer of understanding to the internal spiritual journey. It suggests that while the form of service might be prescribed, the substance and perfection are understood in relation to the individual's capacity and the transient nature of their spiritual experiences. The benoni's service, though not possessing the permanence of the tzaddik's, is nonetheless valid and "perfect" within its own temporal and qualitative framework, provided it is maintained through continuous effort and divine reliance.

Psak/Practice: The Benoni's Internal Compass and the Mitzvah of Self-Awareness

The benoni's internal state, as described in Tanya Chapter 13, has profound implications for practical spiritual life and self-understanding, even if it doesn't directly lead to a change in specific halachic rulings.

The Mitzvah of Chesbon Nefesh (Soul Accounting)

The Tanya's directive for the benoni to "consider himself in his own estimation as if the very essence of the evil is in its full strength and might" translates into a continuous practice of chesbon nefesh. This is not about dwelling on sin, but about maintaining a sober, realistic assessment of one's internal landscape. The benoni must constantly be aware of the yetzer hara's potential, even when seemingly dormant. This awareness fuels vigilance and prevents spiritual complacency. It’s a meta-halachic principle: the proper internal disposition is necessary for the effective execution of all mitzvot.

The Dynamic of Prayer and Divine Reliance

The understanding that the benoni's spiritual highs, particularly during prayer, are temporary and dependent on divine assistance, reinforces the importance of kavanah (intention) and hitbodedut (seclusion for contemplation). The benoni should strive to maximize these moments of divine connection, knowing they are precious opportunities, but also recognizing their ephemerality. This reinforces the need for consistent prayer and spiritual engagement, as stated in the benoni's self-perception of praying all day. The reliance on God ("If the Holy One, blessed is He, did not help him...") is not a passive plea but an active recognition of the source of strength required for maintaining one's spiritual status.

The "Likened to Wicked" Heuristic

The instruction to view oneself "as if you were wicked" serves as a heuristic for the benoni. It is a practical guide to avoid arrogance. If a benoni feels he has achieved a high spiritual level, this internal calibration—this reminder of the ever-present, untamed yetzer hara—brings him back to humility. It prioritizes the ongoing struggle and the constant need for divine aid over any perceived personal achievement. This attitude is crucial for continued growth, as it keeps the individual striving rather than resting on laurels.

Takeaway: The Benoni's Vigilance and the Constant Need for Divine Grace

The benoni is defined by the untamed essence of his yetzer hara, perpetually vying for control, yet outwardly governed by the divine soul, thanks to God's intervention.

This precarious balance demands constant inner vigilance and a humble self-perception, preventing complacency and underscoring our absolute reliance on divine assistance for spiritual survival and ascent.