Tanya, Part I; Likkutei Amarim 12:1

Hook

Imagine a vibrant mosaic, each tessera a unique shade and shape, yet together forming a magnificent, cohesive whole. This is the spirit of Sephardi and Mizrahi Torah – a tradition where diverse voices converge, enriching our understanding of the Divine.

Context

Place

Our journey today touches upon the vast expanse of Sephardi and Mizrahi Jewish life, lands stretching from the Iberian Peninsula to North Africa, the Middle East, and beyond. Each locale, with its unique history and cultural tapestry, has contributed to the rich heritage we celebrate.

Era

We are exploring traditions that have evolved over centuries, from the flourishing Golden Age of Spain to the vibrant communities of modern Israel and the global diaspora. This is a living tradition, constantly being reinterpreted and revitalized.

Community

This heritage encompasses a multitude of communities: the proud descendants of Spanish exiles, the ancient Jewish populations of the Arab world, and the vibrant Mizrahi communities of Israel. Though distinct, they share a common thread of deep engagement with Torah, piyut, and minhag.

Text Snapshot

Here, from the foundational work of Tanya, we encounter the concept of the benoni, the "intermediate" person. This is not an average individual, but one who walks a path of profound spiritual discipline.

The benoni is he in whom evil never attains enough power to capture the “small city,” 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 act, originating in the kelipah, do not prevail within him over the divine soul to the extent of clothing themselves in the body—in the brain, in the mouth, and in the other 248 parts—thereby causing them to sin and defiling them, G–d forbid. Only the three garments of the divine soul, they alone are implemented in the body, being the thought, speech, and act engaged in the 613 commandments of the Torah. He has never committed, nor ever will commit, any transgression; neither can the name “wicked” be applied to him even temporarily, or even for a moment, throughout his life.

This passage speaks to a constant internal struggle and a remarkable level of control. The benoni is not free from temptation, but possesses the inner strength to prevent these impulses from manifesting as sin. It’s a testament to the power of the divine soul to direct one’s actions, thoughts, and words toward holiness.

Minhag/Melody

The concept of the benoni finding expression during specific prayer times, as described in the Tanya, resonates deeply with the Sephardi and Mizrahi tradition of kavvanah (intention) and the emotional and intellectual engagement with prayer. Think of the profound piyyutim (liturgical poems) that adorn our Shabbat and holiday services. These poems are not mere verses; they are invitations to enter a state of heightened spiritual awareness, precisely the kind of state the Tanya describes as crucial for the benoni.

Consider the piyyut "Lecha Dodi," often sung with great fervor in Sephardi and Mizrahi communities, particularly on Friday evenings to welcome the Shabbat. Its verses, rich with mystical imagery and heartfelt longing, are designed to elevate the soul, to focus the mind on the Divine, and to arouse a burning love for G-d. As we chant these words, we are actively practicing the very principles of binding our intellect and heart to G-d, pushing away distractions and immersing ourselves in holiness. The melodies themselves, often intricate and deeply emotive, are not just beautiful; they are vehicles for kavvanah. A melody can guide the listener's emotional state, helping to suppress the "evil inclination" and elevate the divine soul, creating the internal space where the benoni thrives. Imagine the communal singing, the shared devotion, as a powerful embodiment of this internal discipline. The structure of many Sephardi prayer services, with their extended piyyut sections and emphasis on melodic recitation, actively cultivates this heightened state of awareness, supporting the attainment of the benoni ideal throughout the prayer experience. The very act of learning and reciting these ancient poems, passed down through generations, is a form of spiritual training, a way to internalize the discipline required to align thought, speech, and deed with the Divine will.

Contrast

While the Tanya's model of the benoni emphasizes the intellectual prowess of the brain in controlling the heart’s desires, many Sephardi and Mizrahi traditions place a more pronounced emphasis on the heart’s innate yearnings for G-d as a primary motivator. In some Ashkenazi approaches, the focus might be on rigorous adherence to Halakha as a primary means of spiritual elevation, with the intellectual understanding of divine will being paramount.

However, within the Sephardi and Mizrahi spectrum, there is a profound appreciation for the emotional and intuitive connection to G-d. The lyrical beauty and passionate expressions found in much of our piyyut and mystical literature speak to a deep-seated, often visceral, love for the Divine. This is not to say that intellect is absent, but rather that the heart's yearning is often seen as the initial spark, the driving force that then engages the intellect. For instance, the emphasis on devekut (cleaving to G-d) in Kabbalistic thought, which deeply influences many Sephardi and Mizrahi practices, often speaks of an emotional and spiritual embrace of the Divine presence. This contrasts with an approach that might prioritize the meticulous dissection of law for its own sake, though both paths ultimately lead to holiness. The Tanya's description of the benoni controlling the heart's desires through the brain’s will is a powerful model of self-mastery. Yet, in many Sephardi and Mizrahi contexts, the heart’s inherent love for G-d is seen as the bedrock upon which this self-mastery is built, a foundation of pure devotion that then guides the intellectual faculties.

Home Practice

Let's bring a piece of this rich tradition into our own lives. This week, choose one piyyut from a Sephardi or Mizrahi tradition that speaks to you. It could be a well-known one like "Adon Olam" (often sung with diverse melodies) or a more specific one from a particular prayer service. Find a recording online and listen to it with focused intention. As you listen, try to connect with the emotions and ideas expressed. Don't worry about understanding every word; instead, allow the melody and the sentiment to wash over you. Reflect on how this piece might inspire you to align your own thoughts, speech, and actions with holiness, even in small ways. Perhaps it can serve as a gentle reminder to pause and redirect any stray thoughts toward a more positive or spiritual direction.

Takeaway

The Tanya's exploration of the benoni offers a profound insight into spiritual discipline. When viewed through the lens of Sephardi and Mizrahi traditions, we see this discipline expressed not only through intellectual control but also through the vibrant cultivation of the heart's love for G-d. This heritage teaches us that holiness is a journey of integrating all aspects of our being – our intellect, our emotions, and our actions – in a continuous quest for closeness with the Divine. It is a legacy of profound spiritual engagement, a testament to the enduring power of Jewish tradition to inspire and uplift.