Tanya, Part I; Likkutei Amarim 13:6

This is a fascinating passage from the Tanya, isn't it? It delves into the perplexing state of the "intermediate person" – the benoni – and what's truly non-obvious is that this state isn't about a simple half-and-half split between good and evil. Instead, it's a dynamic, internal courtroom where the evil inclination, while seemingly subdued, retains its full, potent essence, waiting for its moment to reassert itself. The nuance lies in understanding that even when acting on the good, the benoni doesn't necessarily dissolve the evil within; they merely manage to keep it from manifesting physically. It's a constant, internal negotiation, and the Tanya suggests a profound humility is required to truly grasp one's own spiritual standing.

Context

To fully appreciate this passage, we need to understand the foundational concept of the "two inclinations" (yetzer tov and yetzer hara) within Jewish thought, a concept deeply explored in rabbinic literature. This isn't just a simplistic good vs. bad dichotomy; it's a fundamental aspect of human psychology and spiritual struggle. The Sages in the Talmud, as referenced here (e.g., Berachot 61b), often use allegorical language to describe this internal wrestling match. The idea of two "judges" or "magistrates" in the heart, each representing an impulse, is a powerful metaphor for the internal debates we all experience.

Historically, the Tanya, written by Rabbi Shneur Zalman of Liadi in the late 18th century, emerged within a Hasidic milieu. Hasidism, in general, placed a strong emphasis on the inner spiritual life and the accessibility of divine service to all Jews, not just scholars. The Tanya, specifically, aimed to make complex Kabbalistic and philosophical concepts comprehensible to a wider audience, providing a framework for practical spiritual growth. This passage on the benoni is central to that project. It’s not just an abstract theological discussion; it's a guide for self-understanding and a blueprint for how to navigate the complexities of one's own soul in order to serve God more effectively. The historical context of the Tanya being written during a time of both spiritual yearning and societal upheaval adds another layer of significance, suggesting that this internal struggle is not merely academic but deeply relevant to living a meaningful life.

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 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 which thence ascends to the brain for contemplation. Immediately it is challenged by the second judge, the divine soul in the brain⁴ 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

https://www.sefaria.org/Tanya%2C_Part_I%3B_Likkutei_Amarim_13%3A6

Close Reading

Insight 1: The "Small City" as a Metaphor for the Human Being

The passage employs the potent metaphor of the "small city" to represent the human being. This isn't just a quaint literary device; it's foundational to understanding the Tanya's psychological model. The city, with its various districts and governing bodies, mirrors the human anatomy and its internal faculties. The "left part of the heart" and the "brain" are presented as distinct locations, each housing a "magistrate" or "judge." This spatialization of internal processes is crucial. It suggests that our thoughts, desires, and impulses have a physical, or at least a conceptually distinct, locus within us. The "evil nature" resides in the left part of the heart, often associated with passion and instinct, while the "divine soul" finds its intellect in the brain, which then extends its influence to the right part of the heart, the seat of good inclinations.

The significance of this "small city" metaphor lies in its implication of agency and governance. A city can be well-ordered or chaotic, its citizens guided by just laws or succumbing to disorder. Similarly, the human being is a complex system where different faculties vie for control. The Tanya's argument is that in the benoni, the "city" is not entirely overrun by the "evil nature." Instead, there is an ongoing internal debate, a contest between these two "judges." This internal struggle is not a sign of weakness but of a functioning, albeit contested, governance. The divine soul, situated in the brain, has a strategic advantage, able to "contemplate" and exert influence. The ultimate success of good over evil is not solely dependent on human strength but on divine assistance, as the text explicitly states: "If the Holy One, blessed is He, did not help him, he could not overcome his evil inclination." This highlights a profound theological interdependence in the human struggle for spiritual integrity.

Insight 2: The Nature of "Judgment" for the Benoni

The passage emphasizes that intermediate people are "judged by both" inclinations, but crucially, they are not "ruled" by them. This distinction is paramount. Being "judged by both" implies that both impulses are active, present, and influencing one's internal deliberations. They are part of the ongoing "trial" within the soul. However, "ruled by both" would suggest an inability to choose, a complete surrender to whichever impulse happens to be stronger at any given moment. The benoni is characterized by the fact that they are not in this state of complete subjugation.

The text elaborates on this by comparing the evil nature 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." This means the yetzer hara can propose, argue, and even persuade, but its pronouncements are not automatically enacted. This is because there is a counter-argument, a competing "magistrate" – the divine soul. This internal dialogue, this contest of opinions, is the very essence of the benoni's experience. The "arbitrator" – God Himself – ultimately determines the outcome. This understanding of "judgment" is key: it’s not about a verdict that has already been passed, but an ongoing process of deliberation and potential action, where divine aid is crucial in tipping the scales towards good. The "small city" is therefore a place of constant legal and ethical negotiation, where the final decree is dependent on external divine intervention for the good to prevail.

Insight 3: The "Essence" of Evil in the Benoni – A Dormant Powerhouse

Perhaps the most striking and challenging insight is the description of the evil nature in the benoni as retaining 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." This is where the nuance truly bites. While the benoni's evil inclination doesn't have "authority and power to diffuse itself throughout the limbs of the body," it's not because it has been weakened or diminished in its core essence. Instead, it's because divine light illuminates the divine soul, granting it "mastery over the folly of the fool and evil nature."

This means the evil inclination, in its fundamental nature, remains as potent and desirous as ever. It's like a powerful, slumbering beast. The divine soul's victory is not one of eradication but of containment. The evil's "garments"—the thought, speech, and act of the animal soul—are prevented from being "invested in the brain, mouth, and hands." The mind, guided by the divine soul, rules over the "small city," preventing the physical manifestation of evil desires. However, the text warns, "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." This implies that this dominance is temporary, often tied to moments of heightened spiritual experience, like prayer. The evil is not abolished; it is merely dormant, capable of awakening. This explains why, even a person deeply engaged in Torah study, like Rabbah, could still consider himself a benoni, because the essence of the evil inclination, its full strength and might, might still reside in the left part of the heart, even if it's not actively manifesting in action.

Two Angles

Rashi's Perspective: The Battle for Control

To understand the benoni's state, it's helpful to consider how a commentator like Rashi, known for his focus on the plain meaning and halakhic implications, might approach this internal landscape. While Rashi doesn't explicitly delineate the benoni in the same systematic way as the Tanya, his approach to understanding human action and divine law provides a lens. Rashi, in his commentaries on the Torah, often emphasizes the concrete actions and their immediate consequences. For Rashi, the struggle between good and evil is very much about the observable choices one makes. When the Torah speaks of reward and punishment, it's often tied to what a person does.

In this context, Rashi would likely see the benoni as someone who is actively engaged in the struggle, where the evil inclination presents temptations, and the good inclination urges righteous action. The "judgment" Rashi would focus on is the outcome of this active struggle. If a person succumbs to temptation, they are judged for that action. If they resist, they are rewarded. The "judges of his soul" would be the internal prompts and external circumstances that lead to a choice. The key for Rashi is that the decision point is where responsibility lies. The divine help mentioned in the Tanya would be understood as the opportunities and strength God provides to overcome temptation, making the outcome of the struggle a reflection of one's willingness to engage with and act upon divine guidance. The emphasis is on the tangible, the choice, and its consequence, rather than the subtle, existential state of the inclination's essence.

Ramban's Perspective: The Inherent Conflict and Divine Providence

Rabbi Moshe ben Nachman, the Ramban, offers a more philosophical and mystical interpretation of human nature and divine interaction. He, too, grapples with the concept of free will and the presence of evil. For the Ramban, the existence of the yetzer hara is an inherent part of creation, a necessary element that allows for the demonstration of free will and the attainment of merit. He would likely view the "judges of his soul" not just as internal impulses but as forces that are part of the cosmic order, designed to test humanity.

The Ramban, more than Rashi, would likely emphasize the internal, spiritual battle as a profound existential reality. He would see the benoni's state as one where the divine soul, though present, is in a constant, dynamic tension with the animal soul. The "arbitrator" in the Tanya's metaphor would resonate with the Ramban's understanding of divine providence as actively intervening in human affairs, guiding and supporting the righteous. He might see the "small city" as a microcosm of the universe, where divine order is constantly being established and contested. The emphasis would be less on the immediate, observable action (though that is still important) and more on the underlying spiritual condition and the ongoing, divinely orchestrated struggle for the soul. The benoni's struggle, for the Ramban, is a participation in a larger, divinely ordained process of spiritual refinement.

Practice Implication

This understanding of the benoni's internal state has a profound implication for how we approach our own spiritual practice and decision-making, particularly regarding humility and perseverance. The Tanya's assertion that the evil inclination retains its "innate strength" and that one should consider oneself "as if you were wicked" (even while not actually being so) is a call to radical humility. It means we can never become complacent. Even when we feel we are doing well, or have achieved spiritual heights, we must remain vigilant. This passage urges us to abandon any sense of spiritual superiority or self-satisfaction, recognizing that the potential for falling is always present.

Therefore, in our daily practice, this means approaching every action, every study session, every prayer, with a renewed sense of purpose and a deep awareness of our own limitations. Instead of resting on past achievements, we are encouraged to engage in continuous self-assessment and to seek divine assistance with consistent earnestness. When facing a difficult decision or temptation, this perspective reminds us that the struggle is real, and the outcome is not predetermined by past successes. It encourages us to approach challenges not with pride but with a humble recognition of our need for ongoing divine support. This constant awareness of the dormant power of the yetzer hara can fuel a more authentic and sustained commitment to growth, preventing spiritual stagnation by fostering a perpetual sense of needing to actively choose the good, aided by God.

Chevruta Mini

Question 1: The Paradox of Dormant Power

The Tanya states that in the benoni, the evil inclination is "dormant, as it were," but retains its "innate strength." This presents a paradox: if it's dormant, how can it have full strength? And if it has full strength, why is it dormant? What are the tradeoffs in viewing the evil inclination primarily as a "dormant powerhouse" versus a "weakened adversary" when trying to understand our own spiritual state?

Question 2: The Role of Divine Assistance

The passage highlights that overcoming the evil inclination is impossible without God's help ("If the Holy One, blessed is He, did not help him, he could not overcome his evil inclination."). This raises a question about agency. If divine assistance is so critical, to what extent is the benoni's spiritual success or failure truly their own? What are the implications for personal responsibility and the nature of "free will" when our spiritual victories are so dependent on external divine intervention?

Takeaway

The benoni's spiritual state is a dynamic internal courtroom where the evil inclination's potent essence is temporarily contained, not eradicated, by divine assistance, demanding perpetual humility and vigilance in our service of God.