Tanya, Part I; Likkutei Amarim 10:5

Hook

Imagine a lone candle, its flame flickering, battling the encroaching shadows of doubt and desire. This flame, though small, burns with an unwavering devotion, a testament to the soul's inherent connection to the Divine. In the heart of Sephardi and Mizrahi tradition, this inner struggle, this striving for spiritual purity, is not a distant ideal but a tangible, lived experience, woven into the very fabric of our prayer, our poetry, and our daily lives.

Context

The text we are engaging with today, from R. Schneur Zalman of Liadi's Tanya, specifically Likkutei Amarim, Chapter 10, Section 5, offers a profound exploration of spiritual ascent and the nuances of righteousness. While the Tanya is the foundational text of Chabad-Lubavitch Hasidism, a branch that emerged from Ashkenazi mystical and Hasidic traditions, its engagement with concepts of the soul, divine service, and the struggle against the yetzer hara (evil inclination) resonates deeply with the broader tapestry of Sephardi and Mizrahi thought. To truly appreciate this passage within our tradition, we must understand the rich intellectual and spiritual milieu from which these concepts have been continuously debated, refined, and expressed.

Place

The Sephardi and Mizrahi heritage is a vast and multifaceted constellation of Jewish life, spanning centuries and continents. It encompasses the Jewish communities that flourished in the Iberian Peninsula (Sepharad) before their expulsion in 1492, and those that subsequently resettled in North Africa, the Middle East, Persia, and parts of the Balkans and India (Mizrahi, meaning "Eastern"). These communities, while sharing a common lineage rooted in ancient Israel, developed distinct customs, liturgical traditions, and intellectual currents shaped by their unique historical trajectories and their interactions with diverse cultures.

From the Golden Age of Spain, where Jewish scholars like Maimonides (Rambam) synthesized Aristotelian philosophy with Jewish theology, to the vibrant centers of Jewish life in Baghdad, Cairo, and Salonica, Sephardi and Mizrahi communities were crucibles of learning and spiritual innovation. The intellectual output was prodigious, encompassing halakha (Jewish law), philosophy, biblical exegesis, and, crucially for our discussion, Kabbalah and mystical thought. The Zohar, the foundational text of Kabbalah, though its origins are attributed to R. Shimon bar Yochai in the second century, gained widespread prominence and was a cornerstone of mystical study within these communities, particularly after its dissemination and interpretation by figures like R. Isaac Luria (the Ari) in Safed, who profoundly influenced later Sephardi and Mizrahi thought.

The spiritual landscape was not monolithic. Within Sephardi and Mizrahi Jewry, there existed a spectrum of observance and belief, from the highly intellectual and legalistic to the deeply devotional and mystical. The piyut, the liturgical poetry that enriches our prayer services, often reflects this dynamism, with verses that probe the depths of the human condition, the challenges of spiritual growth, and the yearning for divine closeness. The very concept of teshuvah (repentance) and its multifaceted nature, as explored in the Tanya, finds echoes in the devotional poetry and ethical literature of these traditions, emphasizing the continuous process of self-refinement and return to God.

Era

The intellectual currents that inform our understanding of spiritual struggle and righteous living within Sephardi and Mizrahi traditions span many centuries, but a particularly fertile period for the development and dissemination of these ideas was from the medieval era through the early modern period.

Medieval Spain (Al-Andalus): From the 8th to the 15th centuries, Iberian Jewry was a beacon of Jewish intellectual and spiritual life. Thinkers like R. Saadia Gaon, though primarily associated with Babylonian Jewry, had a significant impact on Spanish thought. Later, Maimonides (1138-1204) profoundly shaped the philosophical approach to Judaism, emphasizing reason and clarity in understanding God and the commandments. His Guide for the Perplexed grappled with reconciling faith and philosophy, and his legal works, like the Mishneh Torah, provided a comprehensive framework for Jewish practice. While Maimonides' approach was often seen as more rationalistic, the underlying ethical and spiritual imperative to serve God with one's intellect and will was paramount. The concept of achieving spiritual perfection, though perhaps framed differently, was certainly present.

Post-Expulsion and Ottoman Empire: Following the expulsion of Jews from Spain in 1492, a vast diaspora ensued. Many Sephardi Jews settled in Ottoman lands, creating vibrant new centers of Jewish life in cities like Istanbul, Salonica, and Izmir. Here, the tradition continued to evolve, absorbing local influences while preserving its core. Kabbalistic studies flourished, particularly under the influence of the Lurianic Kabbalah. R. Joseph Caro, the author of the Shulchan Aruch, the seminal code of Jewish law, also lived and taught in Safed and later in Istanbul, integrating the mystical insights of his time into a framework of practical observance. The emphasis on the interconnectedness of all creation and the spiritual potential within every action became central.

The Rise of Kabbalah and Mysticism: Throughout the medieval and early modern periods, Kabbalah became increasingly influential. The Zohar, with its rich symbolism and allegorical interpretations, offered a profound way to understand the Divine presence in the world and the human role in its revelation. Mystical thought often emphasized the inner struggle of the soul, the need to purify oneself from the "husks" (kelipot) of the material world, and the ultimate goal of devekut (cleaving to God). This resonates directly with the Tanya's discussion of eradicating the "evil from the left part" and converting it to goodness. The Zohar's own teachings, as hinted at in the Tanya's text with the reference to R. Shimon bar Yochai and the concept of "superior men" who convert darkness to light, underscore this shared mystical heritage.

Mizrahi Communities: Simultaneously, Jewish communities in the Middle East and North Africa (Mizrahi communities) maintained and developed their own rich traditions, often with deep roots in Babylonian Jewry. Figures like Maimonides, though Sephardi, were revered and studied throughout these regions. The liturgical poetry of these communities, known as piyutim, often expressed profound theological insights and spiritual aspirations. The emphasis on the communal and the individual journey toward God was a constant theme, reflecting the challenges and triumphs of living as a minority within diverse societies.

Community

The Sephardi and Mizrahi heritage represents a vibrant tapestry of communities, each with its unique historical context, liturgical practices, and intellectual traditions. When we speak of these communities, we are referring to a broad spectrum of Jewish life that flourished across the Mediterranean, the Middle East, and North Africa for over a millennium.

• Iberian Jews (Sephardim): Those who lived in the Iberian Peninsula, particularly in Spain (Al-Andalus) and Portugal, developed a rich cultural and intellectual life. They were known for their significant contributions to philosophy, poetry, biblical exegesis, and jurisprudence. Thinkers like R. Judah Halevi, R. Bahya ibn Pakuda, and R. Moses Maimonides, though his primary language was Arabic, emerged from this milieu. Their approach to Judaism often sought to harmonize faith with reason, and their spiritual aspirations, while sometimes expressed through philosophical lenses, were deeply rooted in the pursuit of divine connection and ethical perfection. The concept of the soul's journey and the effort required to refine one's character was a central theme in their ethical literature.

• North African Jews (Maghrebi): Following the expulsion from Spain, many Sephardi Jews settled in North Africa, joining and influencing existing Jewish communities. Cities like Fez, Tunis, and Algiers became centers of Sephardi culture and learning. The traditions here often blended Iberian influences with local customs, creating unique liturgical melodies and legal interpretations. Mystical thought, particularly as disseminated through Kabbalistic texts, also found fertile ground, influencing the spiritual aspirations of individuals and communities.

• Middle Eastern Jews (Mizrahi): This diverse group includes Jews from lands such as Iraq (Babylonia), Iran (Persia), Yemen, Syria, Lebanon, and Turkey. These communities often boast ancient roots, tracing their lineage back to the Babylonian exile. They developed distinct liturgical traditions, with variations in prayer texts and melodies. For centuries, Baghdad, for example, was a major center of Jewish scholarship and leadership. The intellectual heritage here was rich, with a strong emphasis on Talmudic study, halakha, and homiletics. Kabbalistic ideas also permeated these communities, particularly after the widespread influence of R. Isaac Luria’s teachings. The concept of the soul's struggle and its potential for elevation would have been understood through the lens of these mystical traditions, albeit with local variations.

• The Influence of Kabbalah: It is crucial to note the pervasive influence of Kabbalah across many of these Sephardi and Mizrahi communities, especially from the medieval period onwards. The teachings of R. Isaac Luria, the Ari, who lived and taught in Safed in the 16th century, had a transformative impact. His mystical system, which offered profound insights into the nature of God, creation, and the human soul, became a cornerstone of spiritual exploration for many Sephardi and Mizrahi scholars and mystics. The Tanya's focus on the soul's internal battles, the concept of spiritual ascent, and the transformation of negative forces into positive ones aligns directly with core Kabbalistic teachings, many of which were enthusiastically embraced and expounded upon by Sephardi and Mizrahi thinkers and mystics. The Tanya's own citations from the Zohar and Tikkunei Zohar clearly indicate this shared mystical lineage.

In essence, when we engage with the Tanya's concepts of spiritual struggle, the Sephardi and Mizrahi context provides a rich historical and cultural backdrop that highlights the continuous exploration of these themes within diverse Jewish traditions, emphasizing a shared human quest for holiness and divine connection, expressed through a myriad of unique cultural and intellectual expressions.

Text Snapshot

"Behold, when a person fortifies his divine soul and wages war against his animal soul to such an extent that he expels and eradicates its evil from the left part—as is written, 'And you shall root out the evil from within you'—yet the evil is not actually converted to goodness, he is called 'incompletely righteous' or 'a righteous man who suffers.' That is to say, there still lingers in him a fragment of wickedness in the left part, except that it is subjugated and nullified by the good, because of the former’s minuteness. Hence he imagines that he has driven it out and it has quite disappeared. In truth, however, had all the evil in him entirely departed and disappeared, it would have been converted into actual goodness. The explanation of the matter is that 'a completely righteous man,' in whom the evil has been converted to goodness and who is consequently called 'a righteous man who prospers,' has completely divested himself of the filthy garments of evil. That is to say, he utterly despises the pleasures of this world, finding no enjoyment in human pleasures of merely gratifying the physical appetites instead of [seeking] the service of G–d, inasmuch as they are derived from and originate in the kelipah and sitra achara..."

Minhag/Melody

The concept of spiritual struggle and the aspiration for complete spiritual transformation, as articulated in the Tanya, finds a profound and vibrant expression in the Sephardi and Mizrahi tradition of piyutim (liturgical poetry). These poems, often sung with intricate melodies, are not merely decorative additions to the prayer service; they are deeply theological and mystical works that explore the very essence of the human-divine relationship and the soul's journey.

The Piyut of "El Adon Al Kol Ma'asecha" and its connection to Spiritual Ascent

A particularly potent example that resonates with the Tanya's theme of spiritual ascent and the struggle against the "evil from the left part" is the piyut "El Adon Al Kol Ma'asecha" (God, Master of All Your Creations). This piyut is a cornerstone of the Shabbat morning service in many Sephardi and Mizrahi traditions, typically recited after the Kiddush or before the Torah reading. It is a hymn of praise that enumerates God's attributes and the wonders of creation, but woven within its verses is a profound meditation on the human soul's capacity for spiritual elevation.

Textual Exploration of "El Adon":

The piyut begins with an acknowledgment of God's sovereignty over all creation:

"El Adon, al kol ma'asecha yishtachavu lecha, Adonay. (God, Master of all Your creations, shall bow to You, Lord.)"

This sets the stage for an exploration of the divine order, moving through various celestial and terrestrial phenomena. However, the profound spiritual dimension emerges when the piyut shifts its focus to the human being, created in God's image. The verses often speak of the soul's yearning and its capacity to ascend towards the Divine.

Consider these lines, which often appear in variations within the piyut:

"V'chay ha'olamim, v'yitzrachan, (And He gives life to the worlds, and they are created,) B'yishuv ha'aretz, v'chay ha'adam. (In the settlement of the earth, and He gives life to man.) L'vav noshan, v'na'ar, v'kadosh, (For an ancient heart, and a young one, and a holy one,) Yikrav el Elohav, v'yit'kadesh. (Shall draw near to his God, and shall be sanctified.)"

Here, the piyut speaks of the life-giving force of God that sustains all existence, including humanity. The phrase "L'vav noshan, v'na'ar, v'kadosh" is particularly evocative. It suggests that regardless of one's age or experience, a "holy heart" has the capacity to draw near to God and achieve a state of holiness. This echoes the Tanya's concept that even an "incompletely righteous" person, who has not yet fully converted evil, is still on a path of spiritual ascent. The potential for holiness, for drawing near to God, is inherent.

The piyut often continues with verses that describe the soul's ascent through various spiritual realms, a concept deeply rooted in Kabbalistic thought, which heavily influenced Sephardi and Mizrahi mysticism. The idea of "converting darkness to light," mentioned in the Tanya's explanation of "superior men," is a recurring motif in these mystical hymns. The piyut can be understood as a melodic and poetic mapping of this spiritual journey.

Melody and its Role:

The melodies associated with "El Adon" are as varied as the communities that recite it, yet they all share a common characteristic: a sense of awe, reverence, and yearning. In many Sephardi traditions, the melody is often stately and majestic, reflecting the grandeur of God's creation. In some Mizrahi communities, the melodies can be more flowing and devotional, incorporating influences from local musical traditions.

Regardless of the specific melody, the act of singing "El Adon" is itself a form of spiritual practice. The resonance of the words, amplified by the music, can elevate the singer and listener, creating a shared experience of divine contemplation. The repetitive nature of some melodic phrases can induce a meditative state, allowing the listener to internalize the piyut's message of spiritual aspiration.

The melody acts as a vehicle for the piyut's theological depth. It can convey emotions that words alone might struggle to express – the awe of creation, the longing for divine communion, the quiet determination of the soul striving for perfection. When a community sings "El Adon" together, with its shared melodies and heartfelt devotion, they are, in a sense, enacting the very spiritual ascent described in the verses, moving from the mundane to the sacred, from the "left side" of limitations to the "right side" of divine connection.

The piyut "El Adon" thus serves as a profound example of how Sephardi and Mizrahi traditions embody the spiritual journey. It is a poetic and melodic testament to the belief that through dedicated prayer, contemplation, and the yearning for God, we too can draw near and be sanctified, transforming our inner landscape and striving for the complete righteousness described in the Tanya.

Contrast

The Tanya's nuanced distinction between the "incompletely righteous" (tzadik v'ra lo) and the "completely righteous" (tzadik v'tov lo) offers a framework for understanding spiritual development. While the core aspiration to overcome the yetzer hara and align oneself with the Divine is universal in Judaism, the specific emphasis and methodologies for achieving this can vary across different traditions. Let us consider a respectful contrast with a prominent aspect of Ashkenazi Chassidism, a tradition that, while sharing the mystical underpinnings with Sephardi and Mizrahi thought, developed distinct expressions.

The "Incompletely Righteous" vs. the Emphasis on Joyful Service in some Ashkenazi Chassidic Traditions

The Tanya's depiction of the "incompletely righteous" as someone who has subjugated their evil inclination but not fully converted it to goodness, and thus still harbors a residual "fragment of wickedness" that is "minimized" but not eradicated, highlights a particular understanding of spiritual struggle. This individual may experience periods of spiritual difficulty, even suffering, because the "filthy garments of evil have not entirely and absolutely been shed." Their love for God, while present, is not yet perfect, leading to this "incompletely righteous" state.

Now, let us consider a contrasting emphasis often found within certain Ashkenazi Chassidic circles, particularly in their approach to avodat Hashem (divine service). While acknowledging the internal struggle, some Chassidic masters placed a profound emphasis on the role of simcha (joy) in overcoming the yetzer hara and achieving spiritual closeness.

Explaining the Contrast: Simcha as a Tool for Transformation

In many Ashkenazi Chassidic teachings, particularly those influenced by the Baal Shem Tov and his successors, simcha is not merely an emotional byproduct of spiritual success but a potent spiritual tool in itself. The idea is that by actively cultivating joy, even in the face of internal challenges, one can effectively neutralize the power of the yetzer hara. The yetzer hara, in this view, thrives on negativity, despair, and a sense of burden. By responding with simcha, a person actively undermines the yetzer hara's foundation.

The Tanya's "incompletely righteous" person, as described, might be prone to introspection that could, if not carefully managed, lead to discouragement or a focus on what is still lacking. The Tanya acknowledges this potential, stating that such a person "imagines that he has driven it out and it has quite disappeared," implying a potential for self-deception or an incomplete awareness of the lingering "fragment."

In contrast, some Ashkenazi Chassidic approaches might encourage the individual to focus on the act of joyful service, regardless of their immediate emotional state. The act of singing, dancing, or expressing gratitude with genuine enthusiasm is seen as a way to "uplift" the soul and, in doing so, to indirectly weaken the hold of the yetzer hara. This is not to say that they ignore the struggle, but rather that their strategy for combating it often involves a proactive embrace of positive emotions and outward expressions of devotion.

The Tanya's emphasis on "hating the sitra achara with an absolute hatred" and "utterly despising the pleasures of this world" is a powerful statement of spiritual discipline. This resonates with the Sephardi/Mizrahi tradition's intellectual rigor and deep mystical contemplation, where the purification of the soul often involves a conscious rejection of worldly temptations and a profound, even austere, dedication to God.

However, the Ashkenazi Chassidic emphasis on simcha suggests a different path to achieving a similar end. Instead of solely relying on the strength of will to reject and despise, the focus shifts to the transformative power of divine joy. This can manifest in practices like ecstatic prayer, the singing of niggunim (wordless melodies), and communal celebrations that are imbued with spiritual significance.

Theological Underpinnings of the Contrast

The theological underpinnings of this contrast can be seen in how each tradition views the nature of evil and the path to holiness.

• Tanya's approach: The Tanya's language of "eradicating," "expelling," and "hating" the evil inclination suggests a more direct confrontation. The conversion of evil to goodness is the ultimate goal, implying a process of alchemical transformation where the raw material of negativity is fundamentally altered. This can involve deep introspection and a rigorous analysis of one's inner state.

• Chassidic emphasis on Simcha: The simcha approach, while also aiming for the transformation of evil, often views it as a process of "uplifting" or "overpowering." By filling oneself with divine light and joy, the darkness naturally recedes. It's less about dissecting and eradicating the "fragment of wickedness" and more about ensuring that the light of holiness is so bright that the darkness has no room to exist. This is often framed as a more accessible path for the average person, as it doesn't necessarily require the profound intellectual and emotional discipline of absolute hatred and contempt.

Respectful Nuance

It is crucial to emphasize that this is not a matter of superiority or inferiority, but rather a difference in emphasis and methodology. Both traditions ultimately aim for the perfection of the soul and a deep connection with God. Sephardi and Mizrahi traditions, with their deep engagement with Kabbalah and philosophical introspection, often emphasize the rigorous purification and intellectual understanding of spiritual states, as seen in the Tanya. Ashkenazi Chassidism, while also deeply rooted in mysticism, often provides pathways for spiritual engagement that prioritize emotional expression and joyful devotion as primary means of spiritual ascent.

The "incompletely righteous" in the Tanya's framework might find solace and a path forward by embracing the Chassidic emphasis on simcha, while a Chassid struggling with spiritual despondency might benefit from the Tanya's disciplined approach to confronting and understanding the inner workings of the yetzer hara. Both perspectives offer valuable insights into the complex journey of spiritual growth, enriching the broader landscape of Jewish spiritual thought.

Home Practice

The Tanya's profound exploration of the inner spiritual battle and the aspiration for complete righteousness offers us a powerful invitation to engage with our own spiritual lives. The concept of "converting evil to goodness" and the ongoing effort to shed "filthy garments" can seem daunting, but even small, consistent practices can lead to significant spiritual growth.

The Practice of "Hattarat Nedarim" (Annulment of Vows) – A Daily Reflection

While the formal Hattarat Nedarim is performed before the festivals of Rosh Hashanah and Pesach, we can adopt a daily practice inspired by its spirit. This practice focuses on the idea of releasing ourselves from self-imposed limitations, both conscious and unconscious, that hinder our spiritual progress.

The Practice:

Each day, at a time that feels most conducive to reflection (perhaps in the morning before starting your day, or in the evening before bed), take a few moments to engage in a personal, internal "annulment of vows." This is not about confessing sins or seeking external absolution. Instead, it's about acknowledging any self-limiting beliefs, negative patterns, or commitments to less-than-ideal behaviors that you may have inadvertently taken on.

1. Quiet Reflection: Find a quiet space where you can be undisturbed. Close your eyes or soften your gaze. Take a few deep breaths to center yourself.

2. Identify the "Vows": Think about the "filthy garments" mentioned in the Tanya. What are the internal commitments you've made, even if unconsciously, that keep you bound to less-than-ideal states? These could be:

   • A commitment to procrastination.
   • A subtle vow to yourself not to try that new spiritual practice because you're afraid of failing.
   • An internal agreement to judge yourself harshly for past mistakes.
   • A tendency to dwell on negativity or complain.
   • A subtle vow to remain comfortable rather than push for growth.

3. The "Annulment": Silently, or in a whisper, declare your release from these self-imposed limitations. You can use phrases like:

   • "I annul any vow I have made to myself to remain stuck in this pattern."
   • "I release myself from the commitment to self-criticism that hinders my growth."
   • "I annul any unspoken agreement that prevents me from embracing the good."
   • "I hereby break free from the chains of [specific negative habit/thought]."

4. Affirmation of Goodness: Following the annulment, affirm your commitment to the positive. Recall the Tanya's emphasis on converting evil to goodness. You can say:

   • "I now commit myself to seeking the good, to growth, and to drawing closer to the Divine."
   • "May this space be filled with light and holiness."
   • "I open myself to the divine spark within and the opportunities for kindness and growth."

Why this Practice Connects to the Tanya:

• Shedding "Filthy Garments": This practice directly addresses the idea of shedding "filthy garments." By identifying and releasing self-imposed limitations, you are symbolically removing those aspects of yourself that are not aligned with your divine soul.
• Converting Evil to Goodness: While not a direct conversion of external evil, this practice converts internal negativity or inertia into a potential for positive action and spiritual progress. You are transforming the "evil" of self-limitation into the "good" of openness and growth.
• Subjugating the "Left Part": By consciously choosing to release negative patterns, you are actively subjugating aspects of your "animal soul" that are not serving your higher purpose.
• Accessibility: This practice is accessible to everyone, regardless of their background or level of spiritual attainment. It requires no special tools or lengthy study, only a willingness to engage in honest self-reflection and a desire for spiritual betterment.

Potential Benefits:

Engaging in this daily "Hattarat Nedarim" practice can lead to:

• Increased self-awareness.
• A greater sense of freedom from internal constraints.
• A more proactive approach to personal growth.
• A subtle but consistent shift towards more positive thoughts and actions.
• A deeper appreciation for the ongoing work of spiritual refinement.

This simple yet profound practice allows us to embody the spirit of the Tanya's teachings in our everyday lives, taking small but significant steps on the path to becoming "completely righteous."

Takeaway

The journey of spiritual growth, as illuminated by the Tanya and echoed in the rich traditions of Sephardi and Mizrahi Jewry, is a profound and continuous process. It is not about achieving an instantaneous, flawless state, but about the persistent, often challenging, yet ultimately rewarding effort of aligning our inner selves with the Divine. From the intricate melodies of piyutim that lift our spirits to the personal discipline of shedding self-imposed limitations, our heritage offers a vibrant tapestry of wisdom and practice. The ultimate takeaway is this: the struggle itself is sacred, and in every effort to fortify our divine soul, we draw closer to the light, transforming the fragments of our being into a testament to holiness.