Tanya, Part I; Likkutei Amarim 12:10

Hook

Imagine the lingering aroma of cardamom coffee after a vibrant Shabbat meal, or the intricate patterns of a mosaic floor in an ancient synagogue in Cairo or Cordoba. Picture the rhythmic swaying of worshippers, their voices weaving through the melodic lines of a piyut that speaks of divine longing, carried on the sweet, humid air of a Jerusalem morning. These aren't mere aesthetics; they are sensory gateways to a profound spiritual landscape, a rich tapestry of faith, intellect, and emotion that has shaped Jewish life across North Africa, the Middle East, the Iberian Peninsula, and beyond. In the Sephardi and Mizrahi world, the sacred is not separate from the everyday, but infused within it – a constant invitation to elevate, to refine, and to connect. This deep integration fosters a holistic approach to spiritual growth, one that acknowledges the constant internal work required to align our actions, speech, and even our innermost thoughts with the Divine will, echoing the very essence of the benoni as described in our text. It is a path of humility, introspection, and unwavering devotion, celebrated through unique customs, soul-stirring melodies, and centuries of profound Torah scholarship.

Context

Place

The Sephardi and Mizrahi heritage spans a vast and diverse geographical expanse. From the sun-drenched plains of Spain (Sefarad) and Portugal, through the bustling souks of North Africa (Morocco, Algeria, Tunisia, Libya), across the ancient lands of the Middle East (Syria, Iraq, Yemen, Iran, Lebanon, Egypt, Turkey, Greece), and extending even to India (Cochin, Bene Israel communities), these communities flourished, each developing unique customs, languages, and liturgical styles while maintaining a profound shared identity. This expansive geography led to a rich "textured" Judaism, where local flavors blended with universal Jewish principles.

Era

Our journey traverses millennia, but particularly takes root from the Golden Age of Spain (roughly 9th-15th centuries CE), a period of unparalleled intellectual and cultural flourishing. Following the traumatic expulsion from Spain in 1492 and Portugal in 1497, Sephardim found refuge in the Ottoman Empire, North Africa, and the Land of Israel, establishing new centers of learning and vibrant communities that continued to develop unique practices and scholarship through the subsequent centuries, right up to the modern day. Mizrahi communities, such as those in Iraq, Yemen, and Iran, boast even older continuous presences, tracing their lineage back to the Babylonian exile, maintaining distinct traditions largely independently of the European experience.

Community

What unites these diverse communities, beyond shared historical experiences and a common faith, is a profound reverence for Torah, an intellectual curiosity often influenced by philosophical and mystical traditions, and a deep-seated commitment to Halakha (Jewish law), frequently guided by the rulings of figures like Maimonides (Rambam) and Rabbi Yosef Karo's Shulchan Aruch. Their liturgies are characterized by melodic richness, the integration of Kabbalistic kavanot (intentions), and a strong emphasis on piyutim (liturgical poems) that convey deep spiritual yearning and ethical wisdom. This communal spirit, rooted in mutual respect and shared heritage, fostered environments where the pursuit of spiritual excellence was a communal as well as an individual endeavor.

Text Snapshot

While this profound exploration of the benoni (the intermediate person) comes to us from the Chassidic tradition of Tanya, its insights into the human spiritual condition—the constant internal dance between our higher aspirations and our earthly desires—resonate deeply with ethical and mystical teachings found across the Sephardi and Mizrahi world. The text describes the benoni as one who:

"...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, the essence and being of the divine soul... do not constantly hold undisputed sovereignty and sway over the “small city,” except at appropriate times, such as during the recital of the Shema or the Amidah... But no sooner does it reach there than he 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, even to let his thoughts play on it willingly..."

This definition highlights a continuous inner struggle: the benoni never sins in deed, speech, or even willful thought, yet the yetzer hara (evil inclination) remains active, requiring constant, conscious suppression by the divine soul. The mind (brain) must continually assert its dominion over the heart's impulses, particularly in moments outside of heightened spiritual experiences like prayer. The Tanya further illustrates this with the example of Joseph, who repaid his brothers' evil with favors, emphasizing the power of the intellect and divine soul to choose kindness and overcome negative emotions like animosity, hatred, or jealousy. This internal discipline, the ongoing tikkun hanefesh (rectification of the soul), is a cornerstone of spiritual work in many Jewish traditions, including the rich tapestry of Sephardi and Mizrahi thought.

Minhag/Melody

The Tanya text emphasizes the critical role of prayer—specifically the Shema and Amidah—as moments when the divine soul can achieve a sublime state, temporarily subduing the yetzer hara. This deep focus on kavanah (intention) and emotional engagement during prayer is a hallmark of Sephardi and Mizrahi spiritual practice, often elevated through the art of piyut and the integration of Kabbalistic meditations.

One poignant piyut that beautifully encapsulates the yearning and internal striving of the benoni is "L'cha Eli T'shukati" (To You, My G-d, is My Desire), attributed to the illustrious 11th-century Spanish-Jewish poet and philosopher, Rabbi Yehuda HaLevi. This piyut, often sung with deep emotional resonance in Sephardic communities, particularly during Bakashot services on Shabbat mornings or as part of Selichot (penitential prayers), expresses the soul's profound desire for closeness with the Divine amidst the challenges of the physical world. Its verses are a direct address to God, a plea for guidance, purification, and the strength to overcome earthly distractions and temptations, perfectly mirroring the benoni's continuous mental and emotional battle.

The melody for "L'cha Eli T'shukati" varies across different communities, a testament to the textured nature of Sephardi Judaism. In Syrian-Jewish tradition, it might be sung to a maqam (modal scale) like Maqam Nahawand or Sikah, imbuing it with a blend of wistfulness and profound devotion. Moroccan Jews might employ a more plaintive or ecstatic melody, reflecting their unique liturgical heritage. Yet, regardless of the specific melodic interpretation, the piyut's message remains universally powerful: the soul's insatiable thirst for God, and the recognition that true spiritual satisfaction lies in aligning one's entire being with the Divine will. The act of singing such piyutim is not merely performance; it is a spiritual exercise, a collective act of hitbodedut (solitary meditation) within the communal setting, designed to uplift the soul and cultivate the very kavanah that the Tanya describes as crucial for subduing the yetzer hara.

Beyond piyutim, the broader Sephardic minhag of integrating Kabbalistic kavanot into daily prayers provides a powerful parallel to the benoni's discipline. Influenced by the Safed mystics of the 16th century, particularly the teachings of the Arizal (Rabbi Yitzchak Luria) and later figures like Rabbi Shalom Sharabi (18th-century Yemenite Kabbalist and Rosh Yeshiva of Beit El in Jerusalem), many Sephardic siddurim (prayer books) contain intricate kavanot for specific words and phrases. These meditations involve contemplating the sefirot (divine emanations), the unification of divine names, and the mystical supernal worlds. For the Sephardi worshipper, engaging with these kavanot during the Shema and Amidah is a conscious act of binding one's intellectual faculties (Chabad – Chochmah, Binah, Da'at) to G-d, as the Tanya suggests. It's a deliberate intellectual and spiritual exercise designed to elevate the mind above mundane desires, creating that "sublime state" where the divine soul can assert its dominion. This practice is not just intellectual; it's meant to arouse a "burning love" in the heart, transforming the potential for sin into a fervent desire for holiness, a continuous tikkun (rectification) of the self and the world. The intense focus required to engage in such kavanot actively trains the mind to "thrust out" distracting or unholy thoughts, aligning perfectly with the benoni's daily spiritual regimen.

Contrast

The Tanya's definition of the benoni presents a specific and rigorous internal landscape: one who never sins in thought, speech, or deed, yet whose yetzer hara (animal soul) remains entirely "undislodged" in the heart, requiring constant vigilance and suppression by the divine intellect. This means the battle is perpetual; the evil inclination is repressed, but not transformed or eliminated.

This perspective, while deeply profound, offers a respectful point of contrast with other significant Jewish ethical traditions, particularly those that heavily influenced Sephardic thought. For instance, the philosophical-ethical system of Maimonides (Rambam), a foundational figure for Sephardic Jewry, often emphasizes a different goal for spiritual perfection. In works like Shemona Perakim (Eight Chapters) and Mishneh Torah, Rambam speaks of achieving middat chasidut (pious character traits) to such an extent that one naturally desires what is good and virtuous, rather than having to constantly battle an internal inclination towards evil. For Rambam, the ideal is not merely to suppress an unwanted desire, but to cultivate a character where the desire itself aligns with virtue. A person who acts virtuously but still struggles intensely with a contrary internal desire is considered tzaddik in a lesser sense; the higher ideal is to transform the inner disposition so that good deeds become intrinsically pleasing.

Similarly, in some Sephardic Mussar literature, influenced by figures like Rabbi Bahya ibn Paquda (Chovot HaLevavot), the emphasis is on comprehensive tikkun hanefesh (rectification of the soul) that aims for a deeper transformation of the inner self. While recognizing the ongoing struggle, the ultimate aspiration is often for the yetzer hara to be diminished or even, in a certain sense, "sublimated" or "converted" into a yetzer tov (good inclination) by being harnessed for holy purposes, rather than remaining as an eternally separate, suppressed entity. The Tanya's benoni is characterized by the absence of sin, whereas a Maimonidean ideal might emphasize the presence of perfected, integrated virtue. Both paths demand immense discipline and spiritual courage, but they articulate the nature of the internal landscape and the ultimate goal of spiritual refinement with distinct nuances.

Home Practice

Inspired by the benoni's continuous mental discipline to rule the heart through the brain, here is a small, accessible practice rooted in Sephardic ethical teachings:

Mindful Redirection of Thought

Throughout your day, become aware of your thoughts. When you notice a thought arise that is negative, unhelpful, or veering towards lashon hara (gossip), jealousy, or any form of animosity (as the Tanya describes the benoni thrusting out such thoughts), pause for a moment. Instead of dwelling on it or letting it take root, consciously and immediately redirect your mind to a positive alternative. This could be:

• A word of gratitude: "Thank You, G-d, for this moment/blessing."
• A brief prayer: "May G-d help me to see the good."
• A thought of kindness: "How can I bring light to someone today?"
• A verse of Torah/Tehillim: Recite a short verse you know by heart.

This practice, known as shemirat ha'machshava (guarding one's thoughts), echoes the benoni's constant effort to ensure that only "garments of the divine soul" (holy thoughts, speech, and acts) clothe the body. It trains the brain to assert its natural "dominion over the heart" and cultivates a habit of holiness in the inner sanctum of your mind, a vital step in tikkun hanefesh.

Takeaway

The journey of the benoni, as presented in the Tanya, offers a profound framework for understanding the relentless inner work required for spiritual growth, a struggle and aspiration deeply familiar to Sephardi and Mizrahi traditions. From the philosophical rigor of Rambam to the mystical depths of Kabbalah integrated into prayer, and the ethical guidance found in Mussar literature, the emphasis remains on self-refinement and the constant striving for closeness to the Divine.

Our exploration has highlighted how the universal themes of kavanah, tikkun middot, and the ongoing battle against the yetzer hara find vibrant expression within Sephardi and Mizrahi heritage. Whether through the soul-stirring melodies of a piyut like "L'cha Eli T'shukati," the intricate Kabbalistic kavanot woven into our daily tefillot, or the ethical imperative to transform negative impulses into acts of profound kindness, these traditions provide rich, textured pathways for every individual to engage in their personal spiritual journey.

The beauty of Sephardi and Mizrahi Judaism lies in its ability to synthesize profound intellectual inquiry with passionate spiritual devotion, creating a holistic Jewish life where every aspect, from the scent of spices to the cadence of prayer, can elevate the soul. It is a heritage that celebrates not just the grand acts of piety, but also the quiet, daily triumphs of the benoni – the conscious choice to elevate a thought, to refine a word, to embody a deed of holiness. As we engage with these ancient yet ever-relevant teachings, we are reminded that the path to spiritual perfection is a continuous, vibrant, and deeply personal one, enriched by the diverse voices and timeless wisdom of our global Jewish family. It is a legacy to cherish, to learn from, and to carry forward with pride and purpose.