Tanya, Part I; Likkutei Amarim 13:6

Hook

The most striking aspect of this passage is how it redefines "intermediate" not as a state of being halfway between good and evil, but as a constant, dynamic struggle where the potential for evil remains potent, even during moments of spiritual elevation. It challenges the simplistic notion of progress and suggests a more nuanced internal landscape.

Context

This passage from Tanya, specifically Likkutei Amarim chapter 13, is deeply rooted in the Chabad philosophy of the soul, which divides the human being into two primary impulses: the divine soul (אדם) and the animal soul (בהמה). This framework draws heavily on earlier Kabbalistic thought and Maimonides' concept of the "small city" (עיר קטנה) as a metaphor for the human body, with the heart as its center and the brain as its executive function. The Tanya builds upon these concepts to offer a practical guide for spiritual development, emphasizing internal experience and psychological awareness. The specific citation from Berachot 61b about "judges of his soul" is a foundational Talmudic source that the Tanya unpacks for its own philosophical system.

Text Snapshot

"Therewith will be understood the commentary of our Sages... that 'intermediate people are judged by both [the good and evil natures], for it is written, ‘When He stands at the right of the destitute to deliver him from the judges of his soul.’" (Berachot 61b). The text elaborates: "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 animal soul is likened to "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." This internal conflict is resolved by the Divine assistance: "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.'" (Kiddushin 30b).

Close Reading

Insight 1: The Dynamic Equilibrium of the Benoni

The passage brilliantly illustrates the benoni's (intermediate person's) state not as a static balance, but as a perpetual tug-of-war. The core of this insight lies in the analogy of judges. The evil inclination presents its case like a magistrate, but its ruling is not final. It's immediately challenged by the divine soul, acting as another judge. This isn't about one side permanently winning, but about an ongoing legal battle within the "small city." The crucial point is that even when the divine soul is temporarily dominant, the evil inclination, while not in power, still holds its position. It hasn't been eradicated but merely neutralized in its outward expression. This is why the benoni is "judged by both" – their internal legal system is always active. The divine assistance, described as God "standing at the right of the destitute," isn't a knockout punch but a crucial support that enables the good to contest the evil, not necessarily to annihilate it.

Insight 2: The Paradox of "Wickedness" in the Benoni

The text presents a profound paradox: a benoni can, at times, be considered "wicked." This isn't a moral judgment in the conventional sense but a description of internal reality. The key is the phrase "where the evil nature gains any control and dominion over the 'small city,' even though but temporarily." This temporary dominion, even if fleeting, signifies a moment where the animal soul's influence is actively manifesting through thought, speech, or action. The Tanya stresses that the evil nature is in its "innate strength, craving after all the pleasures of this world," and this craving hasn't been "nullified in its minuteness." The benoni is not free from the primal drive of the animal soul; rather, their divine soul, with God's help, prevents it from fully "diffus[ing] itself throughout the limbs of the body." Therefore, while not actually wicked, the benoni must regard themselves as if wicked, not to induce despair, but to maintain vigilance and recognize the ever-present threat and the need for constant divine support. This is the essence of the instruction: "Even if the whole world tells you that you are righteous, in your own eyes regard yourself as if you were wicked."

Insight 3: The Nature of "True Service" and the "Lip of Truth"

The passage distinguishes between the love of God experienced by a tzaddik (righteous person) and that of a benoni. For the tzaddik, love is an enduring state, a "lip of truth... established forever." For the benoni, this love, often generated during prayer, is temporary, a "lying tongue... but for a moment." This isn't to diminish the benoni's effort but to clarify the qualitative difference. The benoni's love, while powerful and genuine in its context, is contingent on specific auspicious occasions and the temporary ascendancy of the divine soul. It's like a flame that flares up during prayer and then recedes. The tzaddik, on the other hand, has internalized this love to such an extent that the evil inclination is "abolished," making their love a constant, unwavering force. The benoni's service, though not eternally perfect like the tzaddik's, is considered "truly perfect service in terms of their [level of] truth," because their divine soul can reawaken this love. This highlights the Tanya's emphasis on achievable spiritual growth at each level, where "truth" is relative to one's station. Jacob, the "middle bolt," symbolizes this ability to connect and maintain truth across different levels.

Two Angles

Angle 1: Rashi's Focus on External Manifestation

A classic lens through which to view the benoni's struggle is the emphasis on outward action. Rashi, in his commentary on the Torah, often grounds spiritual concepts in observable behavior. From this perspective, the benoni is defined by their ability to prevent the evil inclination from leading to sin. While the internal desires and temptations of the animal soul may rage, the benoni's divine soul, with God's help, effectively curbs these impulses from being expressed in deed. They are not defined by the absence of temptation, but by the successful channeling of their actions towards good, ensuring that the "small city" remains under the governance of the divine, even if internal dissent exists. The "judges" are thus operating, but the final verdict, when it comes to action, is always aligned with the good.

Angle 2: Ramban's Emphasis on Internal Struggle and Divine Aid

Nahmanides (Ramban), conversely, often delves into the inner world of spiritual conflict and the crucial role of divine assistance. Viewing the benoni through Ramban's lens, the focus shifts to the constant internal battle. The benoni is acutely aware of the potent, lurking evil inclination, not just as a potential for sin, but as a deeply ingrained force within their being. Their struggle is characterized by the effort to subdue and minimize this inclination, knowing that complete eradication is beyond their power. The significant emphasis here is on God's intervention – the "help" that enables the divine soul to gain the upper hand. For Ramban, the benoni's spiritual status hinges on their recognition of their dependence on this divine aid, making their spiritual life a testament to God's ongoing partnership in their personal redemption.

Practice Implication

This passage deeply impacts how one approaches self-assessment and spiritual aspiration. Instead of striving for a feeling of inherent goodness or assuming that good deeds automatically "erase" the evil inclination, the benoni is urged to maintain a posture of humble vigilance. The implication is to avoid spiritual complacency, even after periods of intense spiritual engagement (like prayer). Recognize that the "evil nature... is in its innate strength." This means actively employing the divine soul's capabilities – intellect, contemplation, and intentionality – to constantly monitor and steer one's thoughts, speech, and actions, always aware that the struggle is ongoing and requires consistent divine assistance. This translates to a practice of continuous self-awareness, rather than seeking a state of fixed righteousness.

Chevruta Mini

1. If the benoni's evil inclination, though dormant, remains in its "innate strength," what is the theological implication of God's assistance? Does it imply God is actively intervening to suppress the evil, or is the assistance enabling the individual's own capacity to suppress it?
2. The text states a benoni should consider themselves as if wicked. How does this seemingly paradoxical self-perception foster genuine spiritual growth, as opposed to fostering despair or an unhealthy focus on one's failings?