Tanya, Part I; Likkutei Amarim 13:6

Hook

This passage from the Tanya, a foundational text of Chabad Hasidism, plunges us into the complex, often messy, inner world of human motivation. It grapples with the profound spiritual and psychological reality of striving for good while wrestling with inherent inclinations toward self-interest and baser desires. The hope it names is our capacity for genuine spiritual growth, even amidst struggle. The dilemma it presents is how to navigate this internal conflict, how to understand our spiritual standing, and how to live authentically when we are not purely righteous nor utterly wicked. This internal landscape, this constant negotiation within ourselves, has profound implications for how we relate to others, how we build communities, and how we envision our collective future. In a world often characterized by starkly drawn lines and absolute pronouncements, the Tanya’s nuanced depiction of the “intermediate person” (benoni) offers a powerful lens through which to examine our own lives and the collective journey of the Jewish people, particularly in the context of building and sustaining modern Israel.

Text Snapshot

"intermediate people are judged by both [the good and evil natures]... 'When He stands at the right of the destitute to deliver him from the judges of his soul.'"

"The evil nature [in the benoni], however, 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, for there is another magistrate or judge who is contesting this opinion."

"Even if the whole world tells you that you are righteous, in your own eyes regard yourself as if you were wicked... 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."

Context

Date and Origin

The Tanya, authored by Rabbi Shneur Zalman of Liadi, was first published in the late 18th century (1794). This period was marked by significant social and spiritual upheaval within Jewish communities, including the rise of Hasidism as a spiritual movement seeking to make Jewish mysticism accessible to the masses.

Actor

Rabbi Shneur Zalman, the founder of the Chabad-Lubavitch movement, was a preeminent Torah scholar and mystic. He sought to articulate complex Kabbalistic and Hasidic concepts in a systematic and accessible manner, making them relevant to the daily spiritual lives of ordinary Jews.

Aim

The primary aim of the Tanya is to provide a guide to spiritual self-understanding and ethical conduct. Specifically, this passage aims to define and illuminate the spiritual state of the benoni – the average, or intermediate, person. It seeks to demystify the struggle between good and evil inclinations, offering a framework for self-awareness and a path to sustained spiritual growth, emphasizing that true spiritual attainment lies not in the absence of struggle, but in the diligent management of it.

Two Readings

Reading 1: The Internal Struggle as a Covenantal Imperative

This reading views the benoni as fundamentally defined by the ongoing, dynamic tension between two core aspects of our being: the "divine soul" (neshama elokit) and the "animal soul" (neshama beheimit), often framed as the yetzer tov (good inclination) and yetzer hara (evil inclination). Within the framework of Jewish covenantal thought, this internal struggle is not a sign of failure, but a prerequisite for authentic spiritual engagement. The text emphasizes that even the "evil nature" is not inherently evil in its essence, but rather a force that, when unchecked, craves worldly pleasures. However, it is likened to a magistrate offering an opinion, not a final decree. This perspective highlights the divine assistance that is always available, as the verse “He stands at the right of the destitute to deliver him” suggests. This divine aid empowers the individual to engage in the ongoing teshuvah (repentance and return) process, which is not a one-time event but a continuous act of re-centering oneself.

The benoni understands that their spiritual standing is precarious, and therefore, they must constantly exert effort. This is why Rabbah, a sage who dedicated his life to Torah study, still considered himself a benoni. This humility, this refusal to declare victory over the yetzer hara, is itself a manifestation of spiritual truth. The constant need to reawaken love for God, especially during prayer, is not a weakness but the very essence of this covenantal striving. It’s the recognition that our connection to God is not static, but requires continuous renewal and active participation. The "truth" of the benoni lies in this sustained effort, this willingness to engage with the internal battle day after day, understanding that even moments of spiritual fervor are not permanent states but rather opportunities to strengthen the divine soul's dominion. This internal work is paramount, as it forms the bedrock upon which our relationship with God and our adherence to the covenant are built. The emphasis is on the process, the effort, and the reliance on divine partnership, mirroring the ongoing narrative of the Jewish people's relationship with God, marked by moments of strength and periods of challenge, all within the context of an enduring covenant.

Reading 2: The Benoni as a Citizen of a Moral Republic

This reading reframes the benoni concept through a more civic and political lens, particularly relevant to the modern project of building a just and ethical society, such as the State of Israel. Here, the "divine soul" and "animal soul" can be understood as analogous to the competing interests and values within a pluralistic society. The "small city" of the individual becomes a metaphor for the larger polis, where different factions, ideologies, and desires constantly vie for influence. The "magistrate" and "judge" representing the inclinations can be seen as the diverse voices and perspectives that shape public discourse and policy.

The benoni in this civic context is the individual who recognizes the existence of both noble aspirations and self-serving impulses within the collective. They understand that societal progress is not achieved by the eradication of dissent or competing interests, but by the establishment of a robust system of checks and balances, analogous to the "arbitrator" who hears both sides. This arbitrator, in the civic sphere, is the framework of law, democratic institutions, and shared ethical principles that guide decision-making. The call to regard oneself "as if you were wicked" in one's own eyes translates to a civic humility – a recognition that even those committed to the common good must remain vigilant against corruption, prejudice, and the abuse of power. It means actively questioning one's own motives and the motivations of those in power.

The "help" from the "Holy One, blessed is He" can be interpreted as the inherent capacity for good within society, the collective will to justice, and the mechanisms that allow for reasoned deliberation and compromise. This "light" that illuminates the divine soul is akin to the power of education, critical thinking, and open dialogue that can elevate public consciousness and foster a commitment to shared values. The emphasis on the "dominion over the limbs of the body" becomes the effective implementation of just policies and the creation of a society where all citizens have the opportunity to flourish. The benoni citizen is not one who believes they have achieved perfect virtue, but one who actively participates in the ongoing work of societal repair and ethical governance, understanding that the struggle for a better society is as continuous and demanding as the personal spiritual journey. This reading underscores the responsibility of each citizen to contribute to the moral fabric of the nation, recognizing that the health of the republic depends on the constant engagement and ethical self-awareness of its people.

Civic Move

The Practice of "Benoni" Self-Reflection in Public Discourse

The concept of the benoni offers a powerful tool for fostering more constructive dialogue and promoting ethical responsibility, particularly within the complex and often polarized landscape surrounding Israel. The temptation in public discourse is often to categorize individuals and groups as either wholly good or entirely evil, leading to demonization and an unwillingness to engage with differing perspectives.

The civic move I propose is the conscious adoption of benoni self-reflection as a guiding principle in public discourse. This means:

1. Acknowledging Complexity in Ourselves and Others: When engaging in discussions about Israel, its policies, or its people, we must actively resist the urge to simplify. Instead, we should consciously acknowledge that individuals and groups, including ourselves, are likely operating with a mixture of noble intentions and self-interest, informed by diverse experiences and perspectives. This means understanding that even those with whom we strongly disagree may not be acting out of pure malice, and that our own positions, however well-intentioned, may be influenced by biases or blind spots.

2. Practicing "Internal Arbitration" in Public Debate: Just as the benoni’s internal divine and animal souls are in constant dialogue, so too should our public debates be characterized by a willingness to hear and critically evaluate competing arguments. This involves actively seeking out viewpoints that challenge our own, not to defeat them, but to understand their underlying logic and the experiences they represent. It means facilitating spaces where different "magistrates" of opinion can present their cases, and where a process of reasoned deliberation, rather than immediate judgment, can take place. This requires moving beyond the immediate emotional reaction and engaging in deeper contemplation, seeking common ground or at least mutual understanding.

3. Embracing Humility and the Continuous Work of Repair: The benoni's understanding that "even if the whole world tells you that you are righteous, in your own eyes regard yourself as if you were wicked" should translate into a collective civic humility. This means that no faction or ideology can claim perfect moral authority. Instead, we must recognize that building a just and secure future for Israel, and fostering understanding with its neighbors, is a continuous process of learning, adjustment, and repair. This involves acknowledging past mistakes, being open to criticism, and committing to ongoing ethical self-examination, both individually and collectively.

Actionable Steps:

• Develop "Benoni Dialogue Guides": Create and disseminate resources for public forums, educational settings, and even informal discussions that encourage participants to approach debates with a benoni mindset. These guides could offer questions for self-reflection (e.g., "What are the competing interests at play here, both in my own perspective and in the other's?"), prompts for active listening, and strategies for de-escalating conflict.
• Promote "Perspective-Taking" Initiatives: Organize programs that bring together individuals with differing viewpoints on Israel and the Israeli-Palestinian conflict for structured dialogue. The goal would not be to force agreement, but to foster empathy and understanding by encouraging participants to articulate their positions and listen deeply to others, acknowledging the humanity and complexity of each perspective.
• Integrate Ethical Self-Awareness into Education: Incorporate discussions about the benoni concept and its implications for ethical decision-making into Jewish education, civic education, and peacebuilding initiatives, highlighting the importance of internal struggle, humility, and the ongoing commitment to truth and justice.

By consciously applying the wisdom of the benoni to our public engagement, we can move away from unproductive polarization and towards a more mature, responsible, and ultimately hopeful approach to navigating the profound challenges and opportunities that lie before us.

Takeaway

The Tanya's exploration of the benoni reveals that spiritual and civic maturity are not about achieving a state of perfect, unblemished righteousness, but about the honest, diligent, and humble navigation of our inherent complexities. It teaches us that the ongoing struggle between our higher and lower natures, our competing interests and ideals, is not a sign of failure, but the very arena in which growth and meaningful contribution occur. For those who care about Israel and its place in the world, this passage offers a profound call to embrace nuance, practice self-awareness, and engage in the continuous, often challenging, work of seeking truth and justice, recognizing that our collective future depends on our individual and shared capacity for this humble, hopeful endeavor.