Tanya, Part I; Likkutei Amarim 12:1

With the warmth of sun-drenched stones and the intricate scent of oud and ancient spices, we embark on a journey through the heart of Sephardi and Mizrahi wisdom, where every note of a piyut carries generations of yearning, and every minhag is a thread woven into a tapestry of devotion spanning continents and centuries.

Hook

Imagine the soft, insistent glow of an olive oil lamp in a Damascus home, casting dancing shadows on a shelf laden with leather-bound tomes. Its flame, though small, illuminates worlds: the intricate calligraphy of a ketubah from Cochin, the vibrant patterns of a Moroccan kaftan, the melodic rise and fall of a Baghdad baqasha. This single, enduring light, nurtured by simple, pure fuel, embodies the radiant, resilient spirit of Sephardi and Mizrahi heritage – a tradition that has absorbed the light of countless lands, yet burns with an unwavering, distinct Jewish soul, ever striving for clarity and connection. It is a light that has illuminated pathways of Torah, piyut, and minhag for millennia, guiding individuals and communities through the intricate dance of the inner and outer worlds, always seeking to refine the self and draw closer to the Divine.

Context

Place

From the ancient riverbanks of Babylon, where Jewish life flourished for over two millennia, to the sun-baked landscapes of Yemen, the bustling souks of Morocco, the storied cities of Spain before the Expulsion, and across the vast Ottoman Empire – Syria, Egypt, Greece, Turkey, the Balkans – and further east to Persia, Afghanistan, and India, Jewish communities thrived, each developing unique customs, linguistic flavors, and spiritual interpretations. These diverse geographies fostered a rich tapestry of Jewish expression, where local cultures intertwined with enduring Jewish principles, creating a vibrant mosaic of minhagim and melodies. Whether in the high mountains of the Atlas or the bustling port cities of the Mediterranean, the Jewish spirit found a way to root itself deeply, drawing sustenance from the surrounding environment while maintaining its distinct essence. The intellectual vibrancy of Andalusian Jewry, the mystical fervor of the Kabbalists of Safed (many of whom were Sephardic), the halakhic precision of the Rabbis of North Africa and the Middle East, all contributed to a global heritage that is as varied as it is cohesive.

Era

The Sephardi and Mizrahi legacy spans the entire arc of Jewish history, from the post-Biblical era of the Geonim in Sura and Pumbedita (Babylon), through the Golden Age of Spain in the medieval period, the dramatic expulsions and subsequent resettlements across the Mediterranean, the flourishing centers of the Ottoman Empire, down to the challenges and triumphs of the modern era, culminating in the establishment of the State of Israel and the global dispersal of these communities. This vast timeline encompasses periods of unparalleled philosophical and poetic creativity, intense halakhic development, profound mystical exploration, and continuous resilience in the face of persecution. The wisdom accumulated over these millennia, from the earliest responsa of the Geonim to the intricate commentaries of the Rishonim and Acharonim, forms a continuous chain of tradition, each generation building upon the insights of its predecessors while adapting to new realities. This enduring heritage is a testament to the power of Jewish continuity, demonstrating how Torah can thrive and evolve across diverse historical epochs.

Community

The term "Sephardi and Mizrahi" encompasses a dazzling array of distinct communities, each with its own cherished traditions, dialects, and liturgical nuances. There are the Sephardim, descendants of those expelled from Spain and Portugal, who carried their Ladino language and unique melodies across North Africa, the Ottoman Empire, and even to the Americas. Alongside them are the Mizrahim, Jewish communities from the Middle East, North Africa, and Central Asia, whose histories predate the Spanish expulsion by centuries, including Iraqi, Syrian, Yemenite, Persian, Georgian, Bukharan, and Indian Jews. Though distinct, these communities share deep commonalities: a foundational adherence to the Shulchan Aruch of Rabbi Yosef Karo (himself a Sephardi), a profound love for the Hebrew language, an embrace of Kabbalistic teachings, a rich tradition of piyyutim set to local maqamat (musical modes), and a deep reverence for rabbinic scholarship and communal cohesion. Their shared spiritual DNA, though expressed in countless variations, speaks to a unified commitment to Torah and mitzvot, fostering a sense of belonging and mutual respect that transcends geographical and cultural boundaries. The vibrancy of their collective heritage is a beacon of Jewish diversity and unity.

Text Snapshot

The benoni (intermediate) 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. 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. However, after prayer, when the state of sublimity of the Intellect of the En Sof, blessed is He, departs, the evil in the left part reawakens, and he begins to feel a desire for the lusts of the world and its delights. Yet, because the evil has not the sole authority and dominion over the “city,” it is unable to carry out this desire from the potential into the actual by clothing itself in the bodily limbs, in deed, speech, and persistent thought... Nevertheless, such a person is not deemed a tzaddik at all, because the superiority which the light of the divine soul possesses over the darkness and foolishness of the kelipah, wherewith the latter is expelled forthwith, exists only in the aforementioned three garments, but does not extend to its very essence and being in relation to those of the kelipah.

Minhag/Melody

The text before us, from Tanya, is a profound exploration of the human soul's inner landscape, a hallmark of Chabad Chassidic thought. While Tanya itself originates from the Ashkenazi Chassidic tradition, its deep insights into the internal struggle between the yetzer hatov (good inclination) and the yetzer hara (evil inclination), the power of kavannah (intention) during prayer, and the aspiration for spiritual self-mastery are themes that resonate universally across all Jewish traditions, including the rich and diverse world of Sephardi and Mizrahi heritage. Indeed, the very concept of the benoni – one who constantly battles and conquers the yetzer hara in thought, speech, and action, even if the inclination itself remains – finds powerful echoes in Sephardic ethical and mystical literature, albeit expressed through different idioms and methodologies.

Consider the foundational Sephardic ethical treatise, Chovot HaLevavot (Duties of the Heart), penned by Rabbeinu Bachya ibn Pakuda in 11th-century Spain. This seminal work, deeply influenced by both Jewish and Islamic philosophical traditions, delves into the inner spiritual duties of the individual, emphasizing the purification of the heart and soul as central to avodat Hashem (service of God). Rabbeinu Bachya meticulously lays out principles of introspection, self-accounting (cheshbon hanefesh), humility, and trust in God (bitachon). His emphasis on the internal state, on ensuring that our outward actions are rooted in pure, sincere intentions, directly parallels the Tanya's concern with the benoni's inner battle against "sinful thoughts" and "distraction in prayer." Both traditions, in their unique ways, call for a profound self-awareness and a relentless commitment to aligning one's inner world with Divine will. The "small city" of the body, as described in Tanya, is a battlefield for the soul, a concept that Rabbeinu Bachya would recognize as the arena for the "duties of the heart."

Where the Sephardi/Mizrahi tradition particularly shines in expressing this internal yearning and struggle is through its vast and exquisite treasury of piyyutim (liturgical poems). These poetic masterpieces, woven into the fabric of daily, Shabbat, and holiday prayers, serve as powerful vehicles for cultivating kavannah, elevating the soul, and wrestling with the challenges of the yetzer hara. They are not merely adornments to prayer; they are its very soul, guiding the worshiper's emotions and intellect toward a deeper connection with the Divine. The maqamat, the intricate musical modes characteristic of Mizrahi liturgical music, are not just aesthetic choices; they are spiritual technologies designed to evoke specific emotions – yearning, awe, joy, repentance – thereby facilitating the very arousal of "burning love" in the heart that Tanya describes as essential during prayer.

Let us turn to a powerful example: the piyut "L'cha Eli T'shukati" (To You, My God, is my Desire), penned by the illustrious Rabbi Yehuda HaLevi (c. 1075-1141), one of the greatest poets of the Spanish Golden Age. This piyut is a staple in many Sephardic communities, particularly during Selichot (penitential prayers) leading up to the High Holy Days, but also often sung on Shabbat or during personal meditation. Its words perfectly encapsulate the benoni's struggle:

לְךָ אֵלִי תְּשׁוּקָתִי, בְּךָ חֶמְדָּתִי וְאָוָתִי, מֵאָז הֱיוֹתִי
נַפְשִׁי בְּחֶשְׁקָה לְךָ, לַעֲבֹד אוֹתְךָ, בְּיִרְאָה וְאַהֲבָה.

To You, my God, is my desire; in You is my longing and craving, from the time of my existence.
My soul yearns for You, to serve You, with awe and love.

This opening stanza immediately sets the tone of profound spiritual yearning. It speaks to the innate "hidden love" and "natural adoration" in the divine soul that Tanya references, the soul's primordial desire to cleave to its Creator. The benoni knows this yearning, feels this "burning love" during prayer.

The piyut continues to explore the internal conflict:

וְאֵיכָה אֶעֱבֹר עָלֶיךָ, וְלֹא אֶבְחַר כִּי אִם אוֹתְךָ, וְאֵין לִי חֵפֶץ מִלְּבַדְּךָ?
אֶשְׁקֹד עַל דִּבְרֵי תוֹרָתֶךָ, וְאַעֲשֶׂה רְצוֹנֶךָ, וְאֶעֱבֹד אוֹתְךָ כַּאֲשֶׁר צִוִּיתָ.

And how shall I transgress against You, and choose none but You, and have no desire other than You?
I will diligently observe the words of Your Torah, and do Your will, and serve You as You commanded.

Here, HaLevi articulates the conscious choice, the willpower of the "brain" ruling over the "heart," as described in Tanya. The poet expresses a resolute commitment to adhere to Torah and mitzvot, precisely the "three garments of the divine soul" (thought, speech, and act in the 613 commandments) that the benoni successfully employs to prevent sin. It's a declaration of defiance against the "desire for the lusts of the world and its delights" that reawakens after prayer. The rhetorical question, "how shall I transgress against You?", is not an expression of weakness, but a reaffirmation of the soul's deepest commitment, an intellectual and emotional rejection of the yetzer hara.

The piyut then delves into the very essence of the benoni's struggle: the constant awareness of internal temptations and the active choice to overcome them. It's about maintaining vigilance, not allowing the "folly of the wicked fool to rise openly in the left part of his heart." Through the singing of such piyyutim, especially in a communal setting, the individual's "hidden love" is brought into the open, bolstered by the collective kavannah. The melody itself, often in a contemplative maqam like Husayni or Nahawand, deepens the introspection, allowing the words to penetrate beyond the intellect to the very core of the soul, thereby strengthening one's resolve. This is the Sephardic path to cultivating the benoni state: not just through intellectual meditation, but through an integrated spiritual experience where poetry, music, and communal prayer synergistically elevate the individual, helping to "bind his chabad (intellectual faculties) to G–d" and to "arouse the burning love in the right part of his heart."

"L'cha Eli T'shukati" is more than a prayer; it is a spiritual exercise. It is a moment of self-confrontation and reaffirmation, a poetic cheshbon hanefesh that guides the worshipper to acknowledge the yetzer hara's presence while simultaneously asserting the soul's innate desire for holiness. This aligns perfectly with the Tanya's description of the benoni who, upon feeling a surge of worldly desire, "thrusts it out with both hands and averts his mind from it the instant he reminds himself that it is an evil thought, refusing to accept it willingly." The piyut provides the very words and melody for this active spiritual resistance, turning an inner struggle into an act of communal and personal devotion. In Sephardic synagogues, when these powerful words are sung, often by a skilled hazzan with the congregation joining in, the shared intention and the emotional resonance of the maqam create an atmosphere of profound spiritual uplift, demonstrating how piyyut and melody are essential tools in the Sephardi/Mizrahi journey of refining the soul and striving for the elevated state of the benoni.

Contrast

The Tanya offers a remarkably precise, almost clinical, psychological framework for understanding the benoni's internal battle. Its emphasis is distinctly on the intellectual faculties (Chabad – Chochmah, Binah, Daat) as the primary means by which the divine soul in the brain asserts its sovereignty over the animal soul in the heart. The benoni is defined by their capacity to prevent evil thoughts, speech, or actions from manifesting, even if the underlying "essence and being of the animal soul from the kelipah in the left part remains entirely undislodged after prayer." The victory is one of intellectual control and suppression; the yetzer hara is repressed, not sublimated or transformed at its root. This approach, while profoundly effective within its Chabad context, represents a particular methodology for spiritual self-mastery.

In contrast, many Sephardic and Mizrahi ethical and Kabbalistic traditions, while certainly valuing intellectual understanding and kavannah, often place a strong, perhaps even primary, emphasis on the diligent and meticulous practice of halakha lema'aseh (practical Jewish law) and the cultivation of midot tovot (good character traits) in interpersonal relationships as the direct and most potent battleground for refining the soul. This approach tends to focus less on the nuanced psychological state of the kelipah (evil husk) within the heart, and more on the observable, actionable commitment to mitzvot and ethical conduct as the transformative force.

For example, in many Moroccan, Syrian, Iraqi, and Yemenite mussar traditions, the path to spiritual excellence is often articulated through rigorous adherence to dikduk b'mitzvot (precision in commandments) and an acute awareness of bein adam l'chavero (between man and his fellow). The Tanya's benoni is one who successfully suppresses animosity, hatred, jealousy, or anger through the "mind's authority and power over the spirit in his heart to do the very opposite and to conduct himself toward his neighbor with the quality of kindness and a display of abundant love." While this outcome is universally desired, the Sephardic emphasis often lies in the practical application of halakha and mussar principles in daily life, assuming that consistent, conscientious action will, over time, reshape the inner disposition.

Consider the teachings prevalent in Sephardic ethical texts such as Orchot Tzaddikim (Paths of the Righteous) or the works of the Chida (Rabbi Chaim Yosef David Azulai), which, while not exclusively Sephardic, were widely studied and influential. These works often provide practical guidance on how to overcome negative midot (character traits) through concrete actions, self-restraint in speech, and deliberate acts of kindness. The focus is on the direct impact of one's deeds and words on one's spiritual standing, and the belief that consistent, positive action gradually refines the soul's essence, rather than merely suppressing its negative inclinations. The battlefield is often seen less as an internal, intellectual wrestling match with a persistently present yetzer hara, and more as the daily engagement with the world through the lens of halakha and derech eretz (proper conduct).

Furthermore, while Tanya describes the benoni's "hidden love" after prayer, where the "burning love of G-d is not in a revealed state in his heart," many Sephardic communities, particularly those with a strong Kabbalistic bent (like the Moroccan or Syrian traditions influenced by the Arizal and later Kabbalists), engage in practices like Tikkun Chatzot (midnight lamentations) or specific piyyutim and baqashot (supplications) that are designed to actively and emotionally arouse love, awe, and remorse, bringing these feelings into a "revealed state." The goal is not just intellectual suppression, but emotional transformation and passionate engagement, using collective prayer, soulful melodies, and intense supplication to directly touch and purify the heart.

Thus, while both traditions share the profound goal of spiritual refinement and the mastery of the self, they often present a difference in emphasis regarding the primary mode of achieving this. The Tanya provides a sophisticated intellectual and psychological map for the benoni's internal struggle, focusing on the brain's rule over the heart. Many Sephardic traditions, while not neglecting intellect, often prioritize the consistent, meticulous performance of mitzvot and the diligent cultivation of ethical behavior in real-world interactions as the most direct and potent path to spiritual growth, believing that outward action has a profound and transformative effect on the inner landscape of the soul. This is not a judgment of superiority, but a celebration of the rich diversity in Jewish spiritual methodologies, each offering a unique and powerful pathway to drawing closer to the Divine.

Home Practice

The journey of the benoni, as described in Tanya, is one of constant vigilance, particularly over one's thoughts, speech, and actions. It's a path of active choice, where the intellect (the "brain") is employed to restrain and guide the heart's desires. This fundamental principle resonates deeply within Sephardi and Mizrahi mussar and ethical teachings, which emphasize the continuous refinement of one's character and conduct.

A beautiful and accessible home practice, deeply rooted in Sephardi/Mizrahi tradition, that anyone can adopt to begin cultivating this benoni-like vigilance is "The Conscious Blessing" or "Kavannah Before Action." This practice centers on bringing mindful intention and gratitude into everyday moments, particularly before performing a mitzvah or partaking in a physical pleasure.

Here's how to try it:

1. Choose a Regular Moment: Select a recurring daily action or mitzvah. This could be reciting Modeh Ani upon waking, making a blessing over food, putting on tzitzit, or even a simple act like drinking water.
2. Pause and Intend: Before you perform this chosen action, pause for a moment. Instead of rushing, take a deep breath.
3. Formulate a Kavannah (Intention):
   • For a Mitzvah: Consciously connect the act to its Divine purpose. For example, before putting on tzitzit, think: "I am now performing the mitzvah of tzitzit, fulfilling God's command, to remember all His mitzvot and to be holy to Him." Before reciting a bracha (blessing) over food, think: "I am about to partake in this sustenance, which God, in His infinite kindness, has provided for me, and I bless His Name for His bounty."
   • For a Mundane Act: Even for something like drinking water, you can think: "I am grateful for this pure water that sustains life, a gift from the Creator." This elevates the mundane to the holy.
4. Engage Senses and Heart: As you perform the action, try to engage your senses and your heart. Taste your food, feel the water, see the fringes of your tzitzit. Let the intention you just set fill the act with meaning.
5. Reflect (Briefly): After the action, take another brief moment to acknowledge that you performed it with kavannah. Did it feel different?

This practice, common in Sephardic ethical texts and Kabbalistic traditions, directly addresses the Tanya's call to unify thought, speech, and action in holiness. By consciously setting an intention, you are harnessing the "willpower in your brain" to direct your "heart's desires" (even for food or drink) toward holiness, preventing the yetzer hara from turning them into mere indulgence or distraction. It transforms routine into devotion, making every day an opportunity to refine your "small city" and cleave to the Divine.

Takeaway

The journey of the benoni is an eternal invitation to every Jewish soul, a testament to the profound internal work demanded of us. While the Tanya provides a uniquely rigorous Chabad lens, its core message—that holiness is achieved through the vigilant mastery of thought, speech, and action—resonates across the vast, vibrant tapestry of Jewish experience. Sephardi and Mizrahi traditions, with their rich ethical literature, soul-stirring piyyutim, and meticulously observed minhagim, offer equally powerful and textured pathways to this self-refinement. Whether through the intellectual wrestling of Chabad, the poetic yearning of a piyut like "L'cha Eli T'shukati," or the diligent adherence to halakha lema'aseh in daily life, the goal remains the same: to cultivate a heart and mind devoted to Hashem, ensuring that the light of the divine soul perpetually triumphs within our own "small city." May we all be inspired to walk these diverse, beautiful paths, drawing ever closer to the radiant presence of the Divine.