Tanya Ch. 12

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Sefer Tanya

Tanya Ch. 12 (Part 5)

“Nearly Everybody”: The Inner Life and Struggles of the Jewish Soul

(Based on “Tanya: Collected Discourses of R. Schneur Zalman of Liadi”)

by Rabbi Yaakov Feldman

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Ch. 12

5.

But a benoni is still and all not a tzaddik -- despite the fact that the light of his G-dly spirit became greater than the dark foolishness of the husks in his being, and regardless of the fact that it played no part in any of his thoughts, utterances, and deeds. Since his inner being hadn't been fully disassociated from the animalistic spirit, and because his animalistic spirit reemerges -- in full flower -- as soon as the benoni finishes praying.

Why is that so? Because the only sort of love of G-d in his heart would be the sort that's naturally sequestered in our G-dly spirit all the time rather than the more exalted "fiery love" for Him, which we’ll learn about later on in this work. And so he's capable of sinning right after having prayed, and of desiring all sorts of mundane things -- both permitted and forbidden -- as if he hadn't just prayed. It's just that it wouldn't occur to him to *actually* sin.

He might indeed, though, be subject to a sudden and involuntary influx of untoward thoughts, which would confound his Divine service and Torah study. After all, as our sages said, "(There are) three sins that no one escapes from for even a day: Sinful thoughts, (lack of) concentration in prayer, and the 'dust' of slander" (Baba Battra 164B) [10]. Nevertheless, the impression left behind in his being from his prayers as well as the fear and love of G-d that's naturally sequestered in his heart do indeed help him to overcome those sorts of thoughts, and prevent them from ruling over him and from having him act out on their promptings.

That's why, in the end, the benoni's animalistic spirit doesn't take control over his untoward thoughts and thus can't force him to dwell on them. As he's able to reject them out of hand as soon as they occur to him and to be repulsed by them [11]. And he's also able to simply refuse to consciously dwell on them, act out on them, or to even utter them; since anyone who dwells on such thoughts is deemed a rasha at that point, while a benoni is never, ever a rasha -- not even for a moment.

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Notes:

[10] See our note 5 to ch. 11.

[11] That's to say that while the benoni still has to contend with untoward thoughts on some level, the same sorts of thoughts merely appear-then-disappear in an incomplete tzaddik's mind, while utter tzaddikim don't even experience them (Maskil L’Eitan).

(c) 2007 Rabbi Yaakov Feldman

(Feel free to contact me at feldman@torah.org )

********************************
Rabbi Feldman's translation of "The Gates of Repentance" has been reissued and can be ordered from here
Rabbi Yaakov Feldman has also translated and commented upon "The Path of the Just", and "The Duties of the Heart" (Jason Aronson Publishers). His new work on Maimonides' "The Eight Chapters" will soon be available.
Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled
"Spiritual Excellence" and "Ramchal"

Tanya Ch. 12 (Part 4)

“Nearly Everybody”: The Inner Life and Struggles of the Jewish Soul

(Based on “Tanya: Collected Discourses of R. Schneur Zalman of Liadi”)

by Rabbi Yaakov Feldman

__________________________________________

Ch. 12

4.

Nonetheless since his animalistic spirit doesn't have full reign over him as it largely does in the case of a rasha, the benoni never actually sins in thought, speech, or action, as we said, and he never dwells on how to satisfy his desires. But, how? By virtue of the fact that his mind is able to control his heart. Which is to say that he can consciously decide to ignore his inner promptings and do what's right.

In fact, we *all* have this innate ability to consciously control our desires (Zohar 3, p. 224A) -- albeit with a struggle -- and to thus not succumb to sinful thoughts, utterances, or deeds [8]. And we can even distract our minds from earthly desires to the point where we can foster *holy* desires (which -- truth be known -- seems so out of character for us, as attached as we often are to the world) [9].

In any event the verse that best illustrates this phenomenon reads, "I saw that wisdom is as superior to foolishness as light is to darkness" (Ecclesiastes 2:13). What that indicates is that just as light is clearly superior to and more potent than darkness, given that just a little of it routinely dispels a lot of darkness, our animalistic spirit's all-encompassing foolishness can likewise be easily dispersed by applying just a touch of the wisdom that lies in our G-dly spirit.

After all, as our sages said, "A person only sins when the spirit of foolishness overcomes him (Sotah 3A), which is to say that left to our own devices we'd never sin, thanks to our G-dly spirit's inherent wisdom and light; we only do when we acquiesce to the darkness and foolishness that lies at the heart of our animalistic sprit. For at bottom our G-dly spirit wants to reign over our being and work its way into our thoughts, utterances, and actions, and to fulfill mitzvot by their means.

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Notes:

[8] This ability will prove to be a major theme of this work, by the way. What it comes down to is consciously and willfully changing your focus away from one thing to its extreme opposite. (The truth be known, it’s indeed the will that matters most in the process, since it’s what has ultimate control over the personality [Likut Perushim, Maareh Mekomot, p. 237]). In fact, we all exhibit this ability to set "mind over matter" in various areas of our life, as when we decide to undergo surgery, for example, even when we're afraid to, simp;y because it has to be done (Maskil L’Eitan).

[9] Let's explain the difference between a benoni and a tzaddik at this point by using the analogy of a country being threatened by an outside interloper, as cited in 9:3 above.

A tzaddik would have completely vanquished the enemy, who'd thus no longer be a threat. An incomplete rasha -- even one who engages in Torah and mitzvot most of his life -- does find the enemy coming in and out of his borders all the time. And while a benoni would have prevented the enemy from entering the city, he'd still have to be on the lookout for him all the time. But unlike the rasha, the benoni wouldn't let the enemy in (though it would always be a struggle for him -- other than at auspicious times) (Biur Tanya).

(c) 2007 Rabbi Yaakov Feldman

(Feel free to contact me at feldman@torah.org )

********************************
Rabbi Feldman's translation of "The Gates of Repentance" has been reissued and can be ordered from here
Rabbi Yaakov Feldman has also translated and commented upon "The Path of the Just", and "The Duties of the Heart" (Jason Aronson Publishers). His new work on Maimonides' "The Eight Chapters" will soon be available.
Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled
"Spiritual Excellence" and "Ramchal"