Tanya In Simple English – Chapters 13,14,15

Chapter 13

Core Point – The Benoini Self-Perception/Image

The Judges

Now we can understand why our sages teach in regards to the Benoini that “Both the Yetzer Hara and the Yetzer Tov, judge him.”

As it states, “G-d stands to the right of the poor… to save them from the judgers of his soul.” (In other words G-d assists a person in the “judges” – the Yetzer Tov and Yetzer Hara which are influencing the person.)

Our Sages didn’t say “They both rule him” G-d forbid, for if the Yetzer Hara has any rulership or power over “the small city” (even for a short while) a person is called a Rasha at that time.  

Rather, the Yetzer Hara is only like “a judge” who expresses his opinion in a court case. Nevertheless, it can be, the case will not be decided like this judge, for there is a second judge who opposes his opinion (a Jewish court consists of three judges) and then it becomes necessary to arbitrate between (the two separate judges.) And the law follows the arbitrator (judge.)

So the Yetzer Hara says his opinion in the left side of the heart (namely an evil desire is formed) and from the heart it travels to the mind to contemplate how to achieve it. And immediately the other judge – the G-dly soul in the mind – argues against it. (The G-dly soul as mentioned extends into the right side of the heart which is the seat of the Yetzer Tov.) And the final judgment will go according to the arbitrating judge, who is G-d, whom assists the Yetzer Tov (to overpower the Yetzer Hara.)  As our sages taught, “Unless G-d assists… he could never beat it.”

G-d Helping

This assistance comes in the form of a glow of Divine light that infuses the G-dly soul so it can overpower and conquer the foolishness of the fool (the Yetzer Hara) just as light beats darkness as mentioned earlier.

Answering the question (chapter 1) why to consider oneself like a rasha?

However, the fact is that the evil in the left side of the heart of the Benioni is still there, intact, and it desires all the pleasures of this world – and it has not been nullified (due to its minuteness relative to the good) nor has it been dislodged from its place at all.  It is only that it doesn’t have the power or ability to spread into the limbs of the body (namely to actually influence man’s conscious thoughts, speech and actions as mentioned.) For G-d is “standing to the right side of the poor person and assists him” through shining His energy into the G-dly soul .

For this reason he is termed ‘Like a Rasha’ as our sages teach, “Even if the whole world tells you, you are a Tzaddik, consider yourself as if you are a Rasha.”

Not that he is actually a Rasha, rather one should consider oneself as a Beinoini, which means to not trust the world that tells you that the evil from your heart has dissipated due to the good, for this is the level of a Tzaddik.

Rather, you should believe that the essence of the evil is still intact and strong in your left-side and has not left you at all. On the contrary, over time it has become quite strong having increased by eating, drinking and focusing on matters of this world (taking physical pleasure, hence getting “addicted.”)

(As such a person should always consider that they are not a Tzaddik – someone whose evil desire have been vanquished but at most a Benoini, someone who needs to constantly control and repress them.)

How even a great man can consider themselves a Benoini and not a Tzaadik

Even someone whose entire preoccupation is Torah and studies it day and night Lishma (altruistically) nevertheless this does not prove that the evil has been dislodged from his heart (it can be that it is still there as strong as ever in the left side). It’s just that the “garments” of the thoughts, speech and actions of the animal-soul do not occupy the mind, mouth, hands, and the other organs of the body – due to the fact that G-d has given power to the mind to rule over the heart. This is why the G-dly soul in the mind is ruling the small city – all the limbs of the body – that they should be filled and used by her, namely that her garments should occupy them which is thought, speech and action of the 613 Mitzvos of the Torah.

But the essence of the G-dly soul doesn’t have power over the essence of the animal soul in the Benoinie except when love for G-d is dominating his heart during special times such as during prayer and the like. And even then it is only that it is overpowering (not eliminating) as it is written “one side overpowers the other” and “when this one rises, the other falls” (temporarily).

In this case, the G-dly soul overpowers the animal-soul from the source of strength / Gevurah, which is Binah /contemplating. By contemplating the greatness of G-d thereby giving birth to a strong love for G-d, like a flaming-fire in the right side of his heart, this then causes the Sitra-Achara in the left-side to become humbled (yet not eradicated.)

However the evil has not become nullified in the heart of a Benoinie, as it does in the heart of a Tzaadik upon whom it is written, “My heart is hollow (from the Yetzer Hara) within me.”

The Tzaddik utterly despises evil and is thoroughly disgusted by it and hates it (or not utterly… as is the case in the incomplete Tzaadik) as mentioned earlier.

The Benoini is like a person who for example is sleeping but can awake later. Likewise the evil in the Benoini is sleeping in the left-side of his heart during Shema and prayer while his heart is flaming with a love for G-d, but afterwords it can be reawakened.

An even higher level of Benoinie (whose Love for G-d is constant)

This is why Rabbah considered himself a Benoini, despite the fact that his lips never ceased the study of Torah, and his sole desire in life was the study of Torah, day and night, with a tremendous longing and love for G-d, with the intensity of the love that one has for G-d while saying Shema and Praying. As such he imagined that it was only like he was praying all day, as our sages teach, “If only a person prayed all day.”

(In other words this is a Benoinie whose love is so strong that the animal soul’s desires don’t even enter their mind.)

True Love

The level of love which is achieved by the Benoini during prayer, through the strengthening of the G-dly soul, relative to the love of a Tzaddik, whom truly serve G-d (with an infinite bond) is not called “a true service/love” because it dissipates after prayer and it states “Truth is eternal.”

However, regarding the level of the Benoini, it is called ‘simple true love’ which applies to each person in their individualized rank of Benoinie. And I designate their love during prayer as also being “a true love,” for it is within the power of their G-dly soul to reawaken this love whenever they pray, by making the proper preparations (for prayer) based on each soul’s type of preparation due to its individualized level. (In other words, though this love can dissipate as it can always be reawakened this too is a type of truth.)

Truth

“Truth” is the level of Yaakov/Jacob, which is called the middle-beam, that extends from one end to the other. In a spiritual context this means from the highest of heights, to the lowest level and in each level, the central aspect of it is its truth (perhaps
like “the right thing in the right time”).

We know that the level of truth is unlimited and extends upwards to the highest level.

Now every level which is situated under the level above it is literally like nothing in comparison to it.

[For example, let’s say the highest level of math is infinite (quantum etc.) Relative to that, the level under it, say super-computer is like nothing.  Relative to that, the level under it, say calculator (that can do but one equation at a time) is nothing.  Relative to that say professor is nothing.  Relative to that, say high-schooler is nothing. Relative to that, say kindergartener is nothing.  So we see how a truth can have a unique superposition.]

[This was known to the Kabbalists – that the level of “height of the head” of the lower level, is lower than the level of heel/feet of the level above it… as our sages taught “The feet of the angels called Chayousis higher than all of them” (it is higher than the head of all the angels beneath it.))

{In Summary:

1. The internal structure of the Benoini is that unless it is during the super charged emotions of love for G-d during prayer, his animal soul’s evil (foolish) desires pump from his heart to his mind – then the Divine soul’s counter-offensive (against these sinful desires occurs, which extends into the right side of the heart, where the Yetzer Tov is.) And then through an extra degree of Divine illumination into his soul, the G-dly soul is able to overpower the animal soul.
2. As such the Benoini should not consider himself free from evil as a Tzaadik is.}  

Chapter 14

Core Point – How To Become A Benoini & Try To Be A Tzaadik

Benoini

The path of the Benoini is the path for the regular person and everyone should strive to achieve it. Everyone can become a Benoini at any moment!  As the Benoinie doesn’t loath evil (desires) which depends on the strength of one’s heart’s love for G-d which varies (such as during prayer it is increased etc.)

All the Benoini needs to do, is to in actual practice stay away from evil and do good, in his actions, speech and thought.

This is within the choice, capacity, and ability of every person to say, think and do whatever they choose, even if it is contrary to a desire in their heart.

Even while the heart desires a physical pleasure, whether permissible or forbidden G-d-forbid, a person can overpower this desire and completely ignore it (cease to think about it) by saying to himself, “I wish not to be a Rasha (evil) even for a single moment – for I absolutely do not wish to be G-d-forbid separate from the One True G-d, as it is written, ‘Your sins separate you etc .’

(This contemplation keeps one from fulfilling the sinful desire for as they wish to not be separated form G-d, so the desire to remain one with G-d repels the desire to sin.

Now this contemplation also works to motivate Mitzvahs.)

In fact I wish to attach my soul, spirit, and Neshama (nefesh ruach neshomoh) to G-d, through attaching them to the three garments of G-d, which are the actions, speech and thoughts on G-d and His Torah and Mitzvos.

This motive is based on the hidden natural love which is within my heart for G-d – a love that every Jew possesses, as Jews are naturally called, “Lovers of His name/G-d.”

Even the most callous Jew has the capacity to give his life for G-d and I am certainly no worse than him!

It is only that a “temporary insanity” enters this callous Jew and he imagines that while he is sinning he is simultaneously fully Jewish and hasn’t disconnected his soul from G-d.

Furthermore he is overlooking the innate love for G-d which is hidden in his heart.

However, I wish not to be a fool like him, and deny the truth (namely that a sin will separate me from G-d, as such I will choose to not sin and to follow the will of G-d.”)

How the Benoini is not a Tzaadik

When it comes to something within our heart / emotions – in other words that evil (lust etc.) should felt as something disgusting and we should despise / hate it either thoroughly or not totally – this can only be achieved when one has an incredible love for G-d, at the level of “a love of pleasure” namely to take pleasure in G-d, at the level one will have in the future (Gan Eden / the times of Moshiach.)

This level of love is actually a gift (from G-d) as our sages teach, “You will get your reward in the present time etc.” and not everyone merits this gift. As it states “G-d shall grant your priestly service (service of G-d) to be as a ­gift etc.” (as explained elsewhere.)

Tzaddikim

This is why Iyuv said, “You have created Tzaddikim etc.”

(In other words only certain soul will achieve this lofty level on earth.)

As it states in Tikkunim (Kabbalah) that among the Jewish souls there are various levels: “Chassidim,” “Giborim” (who overcome their Yetzer Hara), “Masters of Torah,” “Prophets,” etc. “Tzaddikim” etc. see there.

Understanding The Double Oath

We can now understand the double terminology of the oath (administered to the soul about to come to earth) “Be righteous and be not wicked;” this double terminology seems strange, for if sworn  “to be a Tzaadik” why should the soul also need to swear “that he will not be wicked.”

But since not every person merits to be a Tzaddik, and cannot really  choose to so be via having a true pleasurable love of G-d and hence evil should likewise feel truly disgusting to him; therefore he is given a second oath, at least “Don’t be a rasha/wicked.”

This is something a person can choose and has the ability to implement; As one can at every moment through their life dominate the desire in his heart and conquer his Yetzer (nature.) This applies both in the aspect of “staying away from evil,” and “doing good” which includes the constant study of Torah (“Torah is called good”) which is equivalent to doing all the Mitzvos.

Try To Be A Tzaddik

Nonetheless one should still set aside times (to try to attain the level of Tzaddik namely) to despise evil (desires). For example through following the advice of our sages (on how to overcoming lust by imagining) “a women filled with excrement etc.” and similar mental feats/tactics (thereby transforming a former lust to repulsion.)

Similarly, all the delicacies and tasty foods turn into excrement (so once again you can transform your addiction to repulsion.)

Likewise any pleasure of this world, a wise person can foresee that in the end, they all rot…. and become worms and garbage (so by seeing what you desire in its rotted end you transform pleasure to repulsion and dissociate from the desire and like the Tzaddik have a disgust for evil desires.)

Attaining the pleasurable love of G-d

Conversely, take pleasure and rejoice in G-d, through contemplating His greatness to the extent that you can (and try to generate this feeling, of feeling a Divine pleasurable bliss.) Do this although you know that you won’t truly achieve this level of love (in a true form namely that it will be permanent.)

Nonetheless, you must do your part to fulfil the oath that you took before your soul came into your body “To be a Tzaddik,” and G-d shall do what is fitting in his eyes (in other words to decide if to grant you this.)

Furthermore, as you accustom yourself (to the above contemplation and feel Divine bliss) the habit begins to dominate and it becomes your second nature (as such you will constantly feel Divine bliss). And when you accustom yourself to despise evil, it will somewhat take effect as well.  

Getting truly to the level of Tzaadik

And when you accustom yourself to take pleasure in G-d, through thinking about His greatness, then through making an effort down here below, this causes a reaction from above and perhaps G-d will kindly have compassion and you will merit that the level of Ruach of the Soul of a Tzaddik, will permeate (“impregnates /merge) within you, so you can serve G-d with true joyousness, as it is written “Rejoice Tzaddikim in G-d” and then this oath, “Be a Tzaddik”
will be truly fulfilled.

{In Summary:

A. Everyone can always become and should always strive to be a Benoini.

B. The reason for this is, as the Benoini doesn’t need to feel a repulsion toward physical desires, just practically in thought speech and action not do them.

C. Furthermore The Alter Rebbe gives us a contemplation, “Every Jew desires to be connected to G-d, the only reason a person sins is due to a spirit of foolishness, namely that “I can sin and still not get separated from G-d.”  
“But I wish to always be connected to G-d. Whereby sins separate; as such I will try to always think, speak and do the will of G-d and refrain from transgressing – this includes to continually study Torah.”

D. Although the rank of a Tzaadik is beyond the grasp of most, nonetheless we should certainly accustom ourselves to its intensity by a. imagining those thing that turn lust into repulsion (such as a woman filled with excrement, and likewise to all pleasures of this world which end up as such) and furthermore actually contemplating the greatness of G-d to the point where we feel a delightful love for G-d (and perhaps G-d in his compassion may have our soul impregnated with the soul of Tzaadik and thereby actually transform this into a reality.)}

Chapter 15

Core Point: The importance of growing and the difference between one who is an “Oived Hashem / Serves G-d (actively”) to “Loi Avadoi (not active”).

Oived Eloikim

Now we can understand the meaning of the verse, “You will see the difference between a Tzaddik and a Rasha – between an Oived Eloikim / one who serves G-d, and one who doesn’t.”

The difference between an “Oived Eloikim” and a Tzaddik is that the term “Oived” is a present term.

In other words, that he is currently doing his work, to fight the Yetzer Hara overcoming and banishing it from the small city, so it should not influence the limbs of the body.

In truth this is a strenuous battle and service that one needs to constantly battle the Yetzer Hara and this is the Benoini level.

Eved Hashem

But the Tzaddik is called “Eved Hashem” (“Servant of G-d” – in contrast to “serving.”) This is like a title, such as “Wise-Man” (Chochom) or “King” which implies that he has already become a wise-man or king (and is not striving to become it now.)

The Tzaadik

Similarly the Tzaddik already fought the war against his evil to the extent that he has banished it and his heart is free from it (hence, has the title “Eved,” “a servant.”)

Two Levels Of Benoini

However even in the Beinoini there are two levels:

One who is “Oived Hashem,” “Serves G-d actively,” and one who “doesn’t.”

Even the one who “doesn’t,” is not termed a Rasha, for he has never sinned even a minor sin and furthermore he does all the Mitzvos (commandments) that he can, including the constant study of Torah, which is as equivalent to all the Mitzvos (to the extent his mouth doesn’t cease to study Torah).

The difference is only that he is not warring against his Yetzer Hara – to conquer it via the Divine light shining on His G-dly soul (which is in his mind that rules the heart (desires) as previously mentioned. 

The reason he is called “one who doesn’t serve” as it seems he is very dedicated) is because his Yetzer Hara (desires) are not challenging his spiritual convictions, to prevent him from studying Torah and serving   G-d.

As such he doesn’t need to overpower his Yetzer Hara. For example a person who naturally is very studious (due to an innate seriousness hence studying Torah is natural to him.) And likewise he does not have to struggle with lust, as by nature he is cold (non-passionate). And similarly, with other pleasures of this world, he simply doesn’t receive enjoyment from them and therefore needs not think deeply about the greatness of G-d to achieve knowledge of and a fear of G-d in his mind so he can prevent himself from transgressing the prohibitions of the Torah (as he is non-passionate hence he doesn’t even desire to sin.) In addition he need not arouse a great love for G-d in his heart to be driven to connect to G-d through the fulfilment of the Mitzvos which includes the constant study of Torah which is equivalent to all the Mitzvos combined – for this person, the innate, latent love in the heart of every Jew (whom are called the “lovers of His name” sufficiently motivates him to serve G-d.)

As such, he is called (though he is a Benoini) “one who serves not,” because this latent, innate love for G-d is not something he achieved but is the inheritance of every Jew from our forefathers bequeathed to the entire Jewish people, as we will write about.

Similarly, even one who is not studious by nature – but has become accustomed to study with great studiousness and this has become a habit (second nature) the innate love for G-d is sufficient (to keep him motivated to study) unless he is seeking to go beyond his current habit.

Now we can understand what is written in the Talmud, that one who serves G-d is one who reviews his Torah class 101 times, while “one who doesn’t serve” is one who reviews it only 100 times.

The reason (that this 1 time matters so much) is because in earlier times, the practice (hence habit) was to review every lesson 100 times. (They would do this as they would memorize the lessons.)

The Talmud gives an example for this from donkey drivers who would charge 1 zuz to travel ten Parsah (a distance of app 2 miles) but 2 Zuz to travel 11 Parsah as this was more than what they were accustomed to.

Therefore, this extra, 101st time, going beyond the habit of 100 times (to which one has become accustomed from childhood) is as valuable as all hundred! And in fact is much much greater than them! for it now terms the person “a servant of G-d”.  

For in order to change a habit a person must arouse their love for G-d through thinking about His greatness in his mind to conquer the desire in the left side of the heart (which is filled with blood and the animal soul of kelipah) from where its desire comes.

The Goal Of The Benoini

This is the appropriate service of a Benoini (to arouse a love for G-d in order) to conquer the Yetzer Hara.

Or (at least) to arouse the latent love in his heart, through which he will conquer the nature in the left side of the heart. This is also called work (service) namely to fight one’s nature and the Yetzer / desires through arousing the latent love.

However, one who does not need to fight his Yetzer at all (in order to study and serve G-d) the fact that one has this innate latent love doesn’t mean that the person is “serving G-d” (because the love is innate, and he has not needed to access it in order to grow.)

{In Summary:

1. The task of the Benoinie is to grow.
2. We grow by increasing our love for G-d which motivates us to add in our Torah study and performance of Mitzvos.
3. This love is increased either through contemplating G-d’s greatness (during prayer.)
4. Or through arousing the latent love in our hearts – fanning it into a burning flame (as will be explained.)}