The existence of evil, since foreign thoughts do ‘fall into his mind’ and so on, except that he pushes them away immediately and so on, as is explained in 'Tanya'.
As explained in Tanya, the Divine and animal soul both wish to dominate, so as to clothe itself in the body and make it sin. That is to say, the three “garments” of the animal soul — namely thought, speech and action originating in the kelipah — (i.e., forbidden thought, speech and action, which derive their vitality from kelipah, as explained in previous chapters) are, in the Beinoni, so subdued that they do not prevail within him over the Divine soul to the extent of clothing themselves in the body (neither) in the brain (so that the brain thinks forbidden thoughts with the animal soul’s garment of thought) nor in the mouth (to speak forbidden words — the garment of speech) nor in any of the other 248 organs (to act in a forbidden manner — the garment of action) — in none of these do the garments of the animal soul clothe themselves to cause them to sin and to defile them, G-d forbid, (in which case he would be a Rosha, not a Beinoni). Only the three garments of the Divine soul, they alone manifest themselves in the body, these being the thought, speech and action related to the 613 commandments of the Torah. The Beinoni has never committed any transgression, nor will he ever transgress.
Fall into his mind: about transgressing and doing un-kosher things.
Pushes them away immediately: And even if he does not entertain these thoughts willingly since the 'Beinoni' does not sin, even in his mind.
As explained in Tanya: (chapter 13) Yet, inasmuch as the evil in the left part of the Beinoni’s heart is in its native strength, craving after all the pleasures of this world, and is neither so minute as to be nullified before the good of the Divine soul (as is the case with a tzaddik), nor has it been displaced from its position to any degree, but merely lacks authority and power to become diffused throughout the limbs of the body to cause them to do, speak or think evil; nor is the evil’s lack of ability attributable to the Beinoni’s efforts, for his evil, like that of the Rasha, retains its native strength to pervade the entire body; rather, the evil is powerless merely because HaKodosh Boruch Hu, who “stands at the right hand of the poor man,” helping him and irradiating his Divine soul so that it may be able to prevail over the evil. Thus it is only Divine intervention that prevents the evil from pervading the body; essentially, however, the evil of the Beinoni’s animal soul is as strong as it was at birth ..... he should take the view that the essence and core of the evil is in its full native strength and might, in the left part of his heart, not having vanished or departed from him at all. On the contrary, with the passage of time [the evil] has gained strength because he utilized it i.e., the animal soul gains considerably, in eating and drinking and in other mundane pursuits. As with every faculty, constant use of the animal soul causes it to become even stronger than it was at birth.
Essence and being of evil: In the 'Beinoni'.
And contrary: Even though in practice he is not docile and does not submit to evil, however the evil still exists.
Other worldly activities: For the actual engaging in physical matters and physical bodily needs, makes him coarse and strengthens his desires.
