Tanya, Part I; Likkutei Amarim, Title Page 1

Hello there! So glad you're here to explore a little bit of Jewish wisdom with me. Think of me as your friendly guide on this fascinating journey. We're going to dive into some truly inspiring ideas today that might just change how you think about yourself and your potential for goodness. No heavy lifting, no prior knowledge needed – just an open mind and a willingness to explore. Let's get started!

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Hook

Ever feel like there are two different voices chattering away in your head? One voice, let's call it your "better angel," nudges you towards patience, kindness, doing the right thing, maybe finally tackling that task you've been putting off. It whispers about being generous, understanding, or taking a moment to appreciate something beautiful. Then there's the other voice. This one might tempt you to snap back in an argument, scroll endlessly on your phone instead of focusing, indulge in a little gossip, or just generally take the path of least resistance. It might tell you that you're not good enough, or that striving for something better is just too much effort. We all have these internal conversations, don't we? It's a fundamental part of being human. We yearn to be good people, to live meaningful lives, but sometimes the gap between our intentions and our actions feels vast.

Perhaps you look at truly saintly or exceptionally kind people and think, "Wow, they must just be wired differently. That kind of consistent goodness isn't for me. I'm too flawed, too busy, too… normal." You might feel discouraged, wondering if spiritual growth or becoming a truly virtuous person is only for the monks, the mystics, or the super-devoted few. It’s a very common and understandable feeling, this sense that "being good" is an exclusive club with a very high entry barrier. We often imagine that truly spiritual people don't have bad thoughts, don't get frustrated, don't procrastinate, or don't struggle with self-doubt. This perception can make us feel like we're constantly failing, or that the path to a more meaningful life is simply out of our reach.

But what if I told you that one of the most profound and practical Jewish wisdom texts ever written speaks directly to this very human experience? What if it offers a radically different perspective, one that says your inner struggles aren't a sign of failure, but actually the very arena where your greatest spiritual triumphs can happen? What if it suggests that the ability to live a deeply good, connected, and purposeful life is not some far-off, impossible dream, but something "exceedingly near to you," right here, right now? That's exactly what we're going to explore today. This text is like a user manual for our inner world, a guide for navigating those two voices and consistently choosing the path that leads to more light, more connection, and more genuine peace. It’s about empowering you, the regular, struggling, striving human being, to realize your immense potential for goodness, not despite your challenges, but often because of them.

Context

Let's set the stage a little for the incredible text we're dipping our toes into today. It's called the Tanya, and it's a foundational work of Chabad Hasidism, a vibrant branch of Judaism.

• Who wrote it? The Tanya was written by a brilliant and compassionate soul named Rabbi Shneur Zalman of Liadi (pronounced sh'NEER ZAL-man of lee-AH-dee). He lived from 1745 to 1812 and is lovingly known as the Alter Rebbe, which means "the Old Rebbe." He was a true giant, a master of Jewish law, a profound mystic, and a deeply caring leader. Imagine someone with the intellectual power of a brilliant scientist combined with the spiritual wisdom of a Zen master, all wrapped up in a package of humble leadership. He wasn't just theorizing about spirituality; he was building a movement to bring it to the masses. He developed an entire system of thought that explained complex mystical ideas in a way that was accessible and practical for everyday people, not just scholars. It was like he was an expert engineer who could also design incredibly user-friendly tools for everyone to use.

• When was it written? The Tanya was first published in 1796. This was a time of immense change and challenge for Jewish communities in Eastern Europe. The world was shifting rapidly with the Enlightenment, offering new ideas and freedoms but also new temptations and challenges to traditional faith. Many people felt spiritually adrift, disconnected, or intimidated by the perceived complexities of Jewish law and mysticism. There was a real thirst for deeper meaning and a practical path to connect with God and live a purposeful life amidst these turbulent times. The Alter Rebbe saw this spiritual hunger and felt a deep responsibility to provide guidance, a lifeline for people searching for truth and connection.

• Where did this wisdom come from? Rabbi Shneur Zalman lived and taught in what is today parts of Belarus and Ukraine, in Eastern Europe. This region was a hotbed of Jewish intellectual and spiritual life. The Tanya is a cornerstone of the Chabad Hasidic movement, which he founded. Hasidism (pronounced HAH-sih-dizm) itself was a relatively new spiritual revival movement in Judaism that emerged in the mid-18th century. It emphasized personal devotion, joy, and the idea that holiness and connection to God are accessible to everyone, not just a select scholarly elite. It was a powerful response to what some felt was a spiritual dryness in Jewish life, focusing on the heart and soul as much as the mind. The Tanya, then, became the philosophical and practical backbone of this approach, distilling profound mystical concepts into an actionable system for daily living.

• What is the Tanya about? More than just a book, the Tanya is often called a "soul map" or an "owner's manual" for the Jewish soul. It aims to explain the inner workings of our spiritual selves and provide practical strategies for navigating our internal world. It takes deep, ancient mystical ideas (known as Kabbalah) and translates them into plain language, showing how they apply directly to our everyday experiences, our struggles, and our aspirations. The Alter Rebbe wrote it specifically to guide people on how to "make it real" – how to transform abstract spiritual concepts into concrete actions and inner peace. It's a practical handbook for spiritual growth, designed to empower every single person.

• One key term you'll encounter today: The central character of the Tanya is the Benoni. This is a Hebrew word that means "intermediate person." In simple words, a Benoni is a regular person who experiences inner struggles between good and not-so-good impulses, but always chooses good in action, speech, and thought. This concept is revolutionary because it tells us that spiritual success isn't about never having a negative thought or feeling; it's about consistently mastering those thoughts and feelings, and always acting on our better angels. Before the Tanya, many people felt there were only two categories: the completely righteous (Tzaddikim) or the utterly wicked (Resha'im). The Benoni offers a third, empowering, and highly achievable path for the vast majority of us. It acknowledges that the struggle is real and normal, but also asserts that victory in that struggle is always within our grasp. It's not about being flawless, but about being consistently purposeful in our choices. Imagine someone who wants to eat healthily but still craves a donut. A Benoni would feel the craving, but would consciously choose the apple. They haven't eliminated the craving, but they've controlled their response to it. That's the power of the Benoni.

Text Snapshot

Here's a little peek at the very beginning of the Tanya, from its title page. It's like the mission statement for the entire book:

"PART ONE ENTITLED SEFER SHEL BENONIM Compiled from (sacred) books and from sages, exalted saints, whose souls are in Eden; based on the verse 'For it is exceedingly near to you, in your mouth and in your heart, to do'; to explain clearly how it is exceedingly near, in a lengthy and short way, with the aid of the Holy One, blessed be He." (Deuteronomy 30:14, Tanya, Part I; Likkutei Amarim, Title Page 1)

You can find this exact text and explore more at: https://www.sefaria.org/Tanya%2C_Part_I%3B_Likkutei_Amarim%2C_Title_Page_1

Close Reading

Let's unpack some of the incredible wisdom hidden in these few lines from the Tanya's title page. Each phrase is a doorway to a deeper understanding of ourselves and our spiritual journey.

Insight 1: "Sefer Shel Benonim" – The Book of the Intermediate Person

The very first thing the Alter Rebbe tells us about his book is its title: "Sefer Shel Benonim," which means "The Book of the Intermediate Person." This isn't just a catchy name; it's a revolutionary statement about who this book is for and what spiritual success truly looks like.

For centuries, many spiritual texts and teachings focused on the highest echelons of piety – the Tzaddikim, the perfectly righteous individuals who seemed to transcend all negative impulses. While inspiring, such a high bar could often feel incredibly discouraging to the average person. It was like reading a manual for Olympic athletes when you're just trying to get off the couch. People might have thought, "Well, I'm certainly not a Tzaddik; I still have bad thoughts and cravings, so these profound spiritual teachings aren't really for me." This mindset could lead to feelings of inadequacy, guilt, or simply giving up on serious spiritual growth altogether. After all, if the goal is absolute perfection and you're far from it, why even bother?

The Alter Rebbe flips this script entirely. By dedicating his book to the Benoni – the intermediate person, which we defined earlier as "a regular person who struggles but always chooses good in action, speech, and thought" – he immediately signals that this wisdom is for us. It's for the vast majority of people who are genuinely good at heart but still experience internal conflict. It’s for you, it’s for me, it’s for anyone who wakes up with good intentions but sometimes feels that familiar tug towards laziness, impatience, anger, or self-centeredness.

The core revolutionary idea here is that being a Benoni is not a compromise; it's an incredibly powerful and achievable spiritual state. It teaches us that spiritual success isn't about never having a negative thought or feeling. That's a level reserved for the rarest of souls. Instead, the Benoni's greatness lies in the consistent, conscious choice to master those thoughts and feelings and to never act on them. The internal struggle is acknowledged as real and ongoing, but the victory comes in the action, the speech, and even the thought that follows.

Think of it like this: A perfectly clean house isn't one that never gets dusty; it's one where the dust is regularly and diligently cleared away. Similarly, a Benoni isn't someone who never has a "dusty" thought; they are someone who consistently "clears" it away by refusing to entertain it or act upon it, choosing instead to focus on goodness.

Let's imagine some everyday examples. You're driving, and someone cuts you off. Your immediate, instinctive reaction might be a surge of anger, perhaps a curse word forming on your lips. A Tzaddik might not even have that initial surge of anger. But a Benoni? They will feel that anger. The negative impulse is there. However, a Benoni will consciously choose not to honk angrily, not to shout, not to dwell on the frustration. They might take a deep breath, remind themselves that the other driver might be in a rush or having a bad day, and let it go. The internal feeling was present, but the Benoni chose to control their response and redirect their energy. This isn't repression; it's conscious redirection and mastery.

Another example: You're at a party, and someone starts gossiping about a mutual acquaintance. The urge to join in, to add a juicy detail, or simply to listen intently might be present. A Benoni recognizes that urge, pauses, and then consciously chooses to change the subject, or to offer a kind word about the person being discussed, or simply to excuse themselves from the conversation. The internal temptation was there, but the outward action, and even the internal dwelling on the gossip, was curtailed.

This shift in focus is incredibly empowering. It means that the path to spiritual growth is not an exclusive club; it's an open invitation to everyone. Your struggles are not roadblocks; they are the very raw material for your spiritual heroism. Every time you choose patience over anger, kindness over judgment, honesty over deception, diligence over procrastination – even when you feel the pull of the negative – you are performing an act of spiritual heroism. You are embodying the Benoni. The Tanya offers us a practical roadmap, acknowledging our humanity while elevating our potential. It tells us, "You are already equipped for this journey. Let me show you how to use your tools."

Insight 2: "For it is exceedingly near to you, in your mouth and in your heart, to do" – The Promise of Accessibility

This phrase, quoted by the Alter Rebbe from Deuteronomy 30:14, is the beating heart of the Tanya. It’s not just a nice sentiment; it’s a foundational declaration that challenges our deepest assumptions about spirituality. It means that connecting to the Divine, living a life filled with goodness, and achieving spiritual excellence isn't some far-off, impossible goal for super-humans or historical figures. It's right here, within our grasp, available in our everyday lives.

Before the Tanya, and even today, many people view holiness or a deep connection with God as something esoteric, distant, perhaps requiring years of intense study, ascetic practices, or withdrawal from the world. It often feels like you need to climb a spiritual Everest to even get a glimpse of it. The Alter Rebbe, by highlighting this verse, proclaims a radical truth: the treasure isn't on a distant mountain; it's buried in your own backyard. The ability to live a truly good life, filled with purpose and divine connection, is already embedded within your very being. The tools are not external; they are internal.

Let's break down the verse's components: "in your mouth," "in your heart," and "to do." These aren't just poetic flourishes; they represent the three primary avenues through which we can access this "nearness" and manifest goodness in our lives.

• "In your mouth": This refers to the power of our speech. Our words are incredibly potent. They can build or destroy, heal or wound, inspire or discourage. The Tanya teaches that using our mouth for good – for prayer, for studying Torah (studying Jewish wisdom and law), for speaking kindly, for offering encouragement, for expressing gratitude – is an immediate and accessible way to connect with the Divine. It’s not about finding the perfect words, but about choosing words that align with goodness.

  • Example: Imagine you're about to complain about something trivial, a common human tendency. The "nearness" in your mouth means you have the immediate power to choose a different word. Instead of complaining, you could offer a word of thanks, even for something small. Or, you could use your mouth to share a positive thought with someone, or to simply offer a sincere "hello." This isn't about being Pollyannaish; it's about actively redirecting the immense power of speech. Even a simple blessing before eating or a quiet prayer of thanks can be a powerful manifestation of this "nearness." It's like having a direct line, always open, and the receiver is right next to you.

• "In your heart": This refers to our inner world – our thoughts, emotions, and intentions. This is often the trickiest part, as our minds can feel like wild horses. However, the Tanya assures us that even here, the capacity for goodness is "near." It means we have the power to cultivate positive emotions like love, awe, compassion, and joy, and to actively choose to redirect or dismiss negative thoughts and feelings. This doesn't mean we won't experience difficult emotions; it means we can choose how we engage with them.

  • Example: You might feel a pang of jealousy when a friend shares good news, or a wave of self-doubt about your own abilities. The "nearness" in your heart means you have the capacity, right then, to acknowledge the feeling without dwelling on it, and then consciously pivot. You can choose to genuinely celebrate your friend's success, or to remind yourself of your own unique strengths and blessings. This is not about suppressing feelings, but about choosing which feelings to nourish and which to let pass. It's like having a garden: you can't stop weeds from growing, but you can choose to pull them out and nourish the flowers. The ability to make that choice, to tend your inner garden, is "near."

• "To do": This is where it all comes together – our actions. Ultimately, genuine spirituality is expressed through our deeds. The Tanya emphasizes that performing Mitzvot (Jewish commandments, often translated as good deeds or spiritual acts) are concrete, tangible ways to connect with the Divine and bring holiness into the world. These are not arbitrary rules; they are pathways for action that align us with goodness.

  • Example: Helping a neighbor, giving charity (even a small amount), visiting someone who is sick, observing Shabbat (the Sabbath) in a meaningful way, or simply performing your daily tasks with integrity and dedication. These are all actions that are "near" to you. You don't need special powers to do them; you just need to choose to do them. It's like having all the ingredients for a delicious meal readily available in your kitchen. The potential for the meal is "near," but you still need to cook it. The "doing" is the act of cooking.

The "nearness" concept challenges any notion that we are inherently flawed beyond repair or that spiritual growth is reserved for an elite few. It proclaims that the innate capacity for goodness, for connection, and for transformation is a universal human birthright. It's not about acquiring something new; it's about activating what's already within you.

Now, a common counterargument might arise: "If it's so near, why does it feel so hard sometimes?" This is a brilliant question that gets to the heart of the Benoni concept. The "nearness" refers to the potential and the inner tools we already possess. The "hard" part is the consistent effort to activate that potential, to make the conscious choice, moment after moment, to use those tools. It's like having a powerful smartphone in your hand. All the apps, all the capabilities, are "near" to you, built into the device. But you still have to open them, learn how to use them, and choose to engage with them. The phone doesn't make the call for you; it gives you the power to make the call. Similarly, spiritual power is "near," but the "doing" still requires your engagement, your will, and your consistent effort. This is where the Benoni's heroism truly shines.

Insight 3: "In a lengthy and short way, with the aid of the Holy One, blessed be He" – The Journey and Divine Partnership

These final phrases on the title page offer us a crucial understanding of how we're meant to approach this journey of spiritual growth, and who our ultimate partner in that journey is. The Alter Rebbe promises to explain things "in a lengthy and short way," and he concludes by humbly acknowledging that it's all done "with the aid of the Holy One, blessed be He" (which means God).

Let's first unpack "in a lengthy and short way." This is a brilliant pedagogical approach, a testament to the Alter Rebbe's deep understanding of human nature and learning. Spiritual growth is not a one-size-fits-all endeavor. Sometimes we crave deep, philosophical understanding, a "lengthy" dive into the why and how of things. We want to understand the intricate spiritual mechanics behind our actions, the profound reasons for our struggles, and the grand cosmic purpose of our existence. This satisfies our intellectual curiosity and provides a solid foundation for our beliefs. At other times, we just need a quick, practical, "short" reminder – a simple, actionable step, a brief moment of inspiration, or a clear directive for immediate application. Life is busy, and we can't always engage in profound contemplation. We need both the detailed blueprint and the easy-to-use tool.

• "Lengthy way": This refers to the deeper, more intricate explanations that the Tanya offers throughout its chapters. It delves into the nature of the soul, the divine spark within us, the different levels of spiritual reality, and the profound wisdom behind Jewish practices. It's like studying the complex physics behind how an airplane flies. This kind of learning provides a strong intellectual framework, helping us understand the profound significance of our choices and actions. It prevents our spiritual practice from becoming rote or superficial. It answers the "why" questions that fuel our souls. For example, understanding the mystical reason why a specific prayer is recited at a certain time can transform it from a mere ritual into a profound, personal connection.

• "Short way": This refers to the practical, actionable advice, the quick takeaways, the simple steps that can be implemented immediately in daily life. It's like learning how to push the "start" button on a washing machine without needing to understand all the engineering inside. The Tanya provides clear instructions on how to manage thoughts, how to cultivate positive emotions, and how to perform Mitzvot with greater intention. These are the immediate tools we can use. For instance, a "short way" might be a simple instruction to pause and take a breath before reacting angrily, or to dedicate 60 seconds each morning to a moment of gratitude. It's about empowering us with practical habits that build spiritual muscle over time.

The genius of this dual approach is that it caters to different learning styles and different moments in our lives. Sometimes, we have the mental space for a deep dive; other times, we just need a quick, practical anchor. This promise tells us that the Tanya is both a profound philosophical treatise and a hands-on spiritual guide. It doesn't expect us to be scholars all the time, nor does it dismiss the need for deep understanding. It perfectly balances intellectual rigor with practical accessibility.

Finally, and perhaps most beautifully, the Alter Rebbe concludes with "with the aid of the Holy One, blessed be He." This is a profound statement of humility and partnership. It reminds us that while our effort is absolutely crucial, we are never truly alone in our spiritual journey. We are not expected to do it all by ourselves, relying solely on our limited human strength. There is a Divine partner in this endeavor.

This doesn't mean we sit back and wait for God to do all the work. That's a common misunderstanding. Rather, our effort, our consistent striving, our choice to be a Benoni – that is what activates God's aid. Think of it like planting a seed. You, the gardener, do your part: you prepare the soil, you plant the seed, you water it, you give it light. But you cannot make the seed grow. The growth, the life force, the miraculous transformation, comes from a higher power. Your effort is essential, but it is also a catalyst for Divine assistance.

• Examples of Divine Aid:
  • Finding unexpected strength: You might be on the verge of giving up on a difficult task or resisting a strong temptation, and suddenly, an unexpected surge of inner strength or clarity washes over you, allowing you to persevere.
  • Receiving timely inspiration: You might be feeling lost or unmotivated, and then you hear a particular song, read a specific passage, or have a conversation that provides precisely the insight or spark you needed.
  • Encountering helpful people: Just when you're struggling, someone appears in your life who offers exactly the right advice, support, or opportunity.
  • A sense of inner peace: Despite external chaos, you might experience moments of profound calm and reassurance, a quiet knowing that you are on the right path and supported.

Recognizing "the aid of the Holy One" fosters humility and gratitude. It removes the burden of perfectionism and self-reliance, reminding us that we are part of a larger, benevolent system. It transforms our spiritual practice from a lonely, arduous climb into a collaborative, empowered journey. We do our part, consistently choosing goodness, and we trust that the universe, guided by the Divine, will meet us more than halfway, providing the grace, strength, and guidance we need to continue growing. This partnership is what makes the Benoni's journey not just achievable, but ultimately deeply joyful and fulfilling.

Apply It

Okay, so we've delved into some really deep concepts from the Tanya's title page. Now, how do we take this wisdom and actually make it a part of our daily lives? The Tanya is all about practicality, so let's get practical!

This week, your tiny, doable practice is something I call "The Benoni Moment." It's a simple, powerful tool that takes less than 60 seconds per day, but can have a profound impact. It directly applies the ideas of the Benoni and the "nearness" of goodness.

Here's how to turn it into a short, meaningful ritual for your week:

1. Daily Intention Setting (30 seconds, morning)

Start your day with a quick, conscious intention. You can do this while you're brushing your teeth, making coffee, or just before you truly start your day.

• The Practice: Take a deep breath. Quietly, or out loud if you're alone, say something like this: "Today, I commit to being a Benoni. I will be mindful of my choices, especially when faced with inner conflict, and always choose kindness, patience, and purpose. I know the power to choose good is exceedingly near to me."
• Why it works: This isn't just empty words. It's a powerful act of setting your mental and spiritual compass for the day. It primes your brain to be on the lookout for those "two voices" we discussed earlier. It reinforces the idea that you can choose, and that the ability to choose good is already within you. It's like putting on your spiritual armor for the day's gentle battles. It shifts your mindset from passive reaction to active intention.

2. The Pause – Your Benoni Moment (60 seconds, as needed throughout the day)

This is the core of the practice. It's what you do in the moment when those "not-so-good" urges arise.

• Step 1: Notice the Urge (10-15 seconds): The moment you feel an impulse to act, speak, or even dwell on a thought that doesn't align with your higher self, simply notice it. Don't judge yourself for having the thought or feeling. That's normal! Just mentally acknowledge its presence.

  • Examples: "Ah, there's that urge to complain about the traffic." "I feel like snapping back at that comment." "My brain is telling me to scroll social media instead of starting this work." "I'm feeling a pull to gossip." "I'm having a negative thought about myself."
  • Why it works: This is the first critical step towards self-mastery. Most of the time, we react unconsciously. Noticing creates a tiny, but crucial, space between the stimulus and your response. It's like seeing a fork in the road instead of just blindly continuing down one path.

• Step 2: Take a Breath (5-10 seconds): Physically, take a slow, deep breath. Inhale deeply, hold for a moment, and exhale slowly.

  • Why it works: This is a physiological "reset" button. It calms your nervous system, momentarily disrupts the automatic reaction, and physically creates that space we just talked about. It gives you a moment to regain control.

• Step 3: Remember "It is exceedingly near." (20-30 seconds): In that pause, recall the Tanya's profound message: the ability to choose good is within you, right now. It's not hard to access the potential. You don't need to be a saint, you don't need to be perfect. You just need to choose. Remind yourself that the tools are "in your mouth and in your heart, to do."

  • Why it works: This is your internal pep talk, your source of empowerment. It taps into the truth that you are inherently good and capable of making the right choice, even amidst the struggle. It reframes the situation from "I'm battling myself" to "I am activating my innate goodness."

• Step 4: Make the Choice (15-20 seconds): Consciously decide to redirect.

  • If it's a negative thought: choose to let it pass and actively focus on a positive alternative, or simply shift your attention to your next task.
  • If it's an unkind word: choose silence, a softer tone, or a kind alternative.
  • If it's procrastination: choose to take one tiny, doable step towards your task (e.g., "I'll just open the document," or "I'll just write one sentence").
  • If it's a feeling of judgment: choose to extend compassion or understanding.
  • Why it works: This is the "to do" part! This is where you put your will into action. Each conscious choice, no matter how small, strengthens your spiritual muscles and reinforces your ability to be a Benoni. You're actively practicing self-mastery.

3. Evening Reflection (30 seconds, before bed)

Before you go to sleep, take a moment to reflect on your day.

• The Practice: Quickly review your day. Did you have any "Benoni Moments"? Acknowledge your successes, big or small, even if you only managed it once. Give yourself a gentle mental pat on the back. If you stumbled or forgot, don't dwell on guilt or self-criticism. Simply resolve to try again tomorrow, with kindness towards yourself.
• Why it works: This step is crucial for building resilience and positive reinforcement. It helps you see your progress, no matter how incremental. It teaches you to be kind to yourself in the face of imperfection, which is a key part of the Benoni journey. It reminds you that this is a marathon, not a sprint, and every new day is a fresh opportunity to choose goodness.

Examples of "The Benoni Moment" in action:

• Scenario 1: Frustration. You're stuck in a long line, feeling impatient and irritable.

  • Notice: "Ugh, I'm so annoyed right now, I just want to snap at the cashier."
  • Breathe: Take a deep breath.
  • Remember: "It is exceedingly near. I have the power to choose patience."
  • Choose: Instead of fuming, you choose to scan your surroundings, notice something beautiful, or mentally plan your next few tasks. When it's your turn, you offer a kind word to the cashier.

• Scenario 2: Negative Self-Talk. You make a mistake at work and start berating yourself.

  • Notice: "I'm such an idiot, I always mess things up."
  • Breathe: Take a deep breath.
  • Remember: "It is exceedingly near. I have the power to choose self-compassion and learning."
  • Choose: You acknowledge the mistake, resolve to learn from it, and gently pivot your thoughts to a positive aspect of your work or your qualities.

• Scenario 3: Procrastination. You need to start an important email, but you feel like scrolling.

  • Notice: "I just want to waste time, I don't feel like doing this."
  • Breathe: Take a deep breath.
  • Remember: "It is exceedingly near. I have the power to choose purpose, even if it's just a tiny step."
  • Choose: You decide to just open the email program, or write the subject line, or just one sentence. That small action often breaks the inertia.

This practice is powerful because it's practical, focuses on action (like the text says "to do"), builds self-awareness, and reinforces the idea that change is incremental and achievable. It doesn't ask you to stop having certain feelings, but to control your response to them, which is the very essence of a Benoni. Give it a try this week!

Chevruta Mini

In Jewish tradition, learning often happens best in chevruta (pronounced hev-ROO-tah), which means "fellowship" or "partnership." It's about discussing ideas with a friend, asking questions, and exploring different perspectives. It’s not about finding the "right" answer, but about the shared journey of discovery. Grab a friend, family member, or even just reflect on these questions yourself!

Question 1: The Tanya focuses on the "Benoni," the intermediate person – someone who struggles internally but always chooses good in action. Why do you think it's so empowering to know that spiritual growth isn't just for saints, but for regular people who struggle and strive? How does this idea change your perspective on your own potential for goodness?

Let's unpack this a bit. Often, when we think of "holy" or "spiritual" people, we conjure images of individuals who seem to live on a different plane – effortlessly kind, always patient, never wavering. This can sometimes feel intimidating or even discouraging, leading us to believe that such profound goodness is simply beyond our reach. We might compare our messy inner lives, our occasional slips, our moments of impatience or selfishness, to these idealized figures and conclude that we're simply not "spiritual enough."

The concept of the Benoni, however, offers a radical shift. It acknowledges that the internal struggle is not a sign of failure, but a normal, inherent part of the human condition. It normalizes the fact that we will have conflicting thoughts and desires. Knowing this, that the battle itself is not a flaw but the very arena for our growth, can be incredibly liberating. It means you don't have to be perfect to be profoundly good. You just have to be consistent in your choices.

Think about times when you've felt discouraged by seemingly impossible standards. Maybe you wanted to improve a skill, but seeing a master made you feel inadequate. How does the Benoni approach – focusing on the consistent effort and conscious choice rather than absolute flawlessness – make you feel about your own journey? Does it open up new possibilities for how you view your everyday challenges? Does it make spiritual growth feel more accessible, more like an invitation and less like an exclusive club? Discuss how this redefines "success" in spiritual terms for you. Is success always about achieving a perfect state, or can it be about the ongoing, conscious effort to choose better, moment by moment?

Question 2: The text emphasizes that holiness is "exceedingly near to you, in your mouth and in your heart, to do." Where in your daily life do you most feel this "nearness" – perhaps in an unexpected moment of kindness, a sudden insight, or a simple act you performed? Conversely, where do you feel it's hardest to access this "nearness," and what might that tell you about your inner work?

This question invites us to reflect on our own experiences with the "nearness" of goodness. The Tanya tells us that the capacity for connection and good action is always within us, expressed through our words ("mouth"), our intentions and feelings ("heart"), and our concrete actions ("to do").

Think about your day-to-day life. Can you recall a specific moment where you felt an unexpected surge of compassion, or found yourself saying just the right thing, or spontaneously performed an act of kindness without much thought? Perhaps it was a quiet moment of gratitude that welled up in your heart, or a strong inner knowing that guided you to make a wise decision. These are moments where the "nearness" of holiness might have shone through effortlessly. Share some concrete examples of when you've experienced this ease of access to goodness.

On the flip side, be honest with yourself: Where do you feel it's hardest to access this "nearness"? Are there specific situations, emotions, or types of people that make it challenging for you to choose kindness, patience, or purpose? Is it when you're stressed, tired, or feeling vulnerable? Is it in your words, your thoughts, or your actions? What patterns do you notice? Recognizing these areas of difficulty isn't about judgment, but about self-awareness. It's like a map showing you where your spiritual muscles might need a little extra workout. What might these areas of resistance tell you about your personal growth journey, and how might understanding the "nearness" concept help you approach those challenges differently in the future?

Takeaway

The Tanya teaches us that true spiritual growth is accessible to everyone, right here and now, through consistent, conscious choices to do good, even in the midst of inner struggle.